بسم الله الرحمن الرحيم

28 Jumad al-Aakhir, 1444 AH (Saturday, 21 January, 2023)

Recap

Ibn al-Akfānī

Ibn al-Akfānī presented a definition of Riwāyat al-Ḥadīth which essentially pertains to the method a shaykh should utilise to transmit a narration and the way in which a student should listen, receive and acquire the narration. In short, this refers to the method of taḥammul (receiving the narration) and adā’ (conveying the narration).

He then defined Dirāyah al-Ḥadīth to incorporate: 1) Uṣūl al-Ḥadīth, 2) Sharḥ al-Ḥadīth.

Suyūṭī and Baqā ‘ī

‘Allāmah Suyūṭī and ‘Allāmah Baqā’ī quoted these definitions from Ibn al-Akfānī and attributed it to him, but they quoted them in a deficient way. The summary of the way in which they defined the terms are:

Riwayah al-Ḥadīth = Method of tallaqqī and adā’.

 Dirāyah = Uṣūl al-Ḥadīth.

This excludes the explanation and commentary entirely, and this does not make sense, since dirāyah means to understand.

Nevertheless, until here, this was the understanding.

Completely Different Meaning

‘Ilm Riwāyah al-Ḥadīth

‘Allāmah Ṭāsh Kubrī Zādah

‘Allāmah Ṭāsh Kubrī Zādah (d. 968 AH), a scholar who passed away 57 years after Suyūti) wrote a book titled: Miftāh as-Sa’ādah.

‘Allāmah Ṭāsh Kubrī Zādah (d. 968AH) defined both terms very differently. This book is similar to Irshād al-Qāṣid; and also defines various sciences. It is much more detailed. Here, he completely swapped the definitions.

The point to clarify from the very beginning though, is that he does not attribute these to anyone.

Nonetheless, he defined Riwāyat al-Ḥadīth as Uṣūl al-Ḥadīth. Meaning, he defined Riwāyat al-Ḥadīth in a manner that Suyūṭī and Baqā‘ī defined Dirāyat al-Ḥadīth. He wrote:

علم رواية الحديث: وهو ‌علم ‌يبحث ‌فيه ‌عن ‌كيفية ‌اتصال ‌الأحاديث ‌بالرسول عليه الصلاة والسلام، من حيث أحوال رواتها ضبطاً وعدالة، ومن حيث كيفية السند اتصالا وانقطاعاً، وغير ذلك من الأحوال التي يعرفها نقاد الحديث (مفتاح السعادة – ص : 202)

The science of Riwāyat al-Ḥadīth: It is the science that discusses how the aḥādīth are connected to the Prophet ﷺ, with regards to the accuracy and reliability of the narrators, the conditions of the chain of transmission and other such conditions which are well known to the critics of aḥādīth.

This is Uṣul al-Ḥadith. Ibn al-Akfānī, Suyūṭī and Baqā‘ī also defined this as Dirāyat al-Ḥadīth. Thus, ‘Allāmah Ṭāsh Kubrī Zādah is completely flipping and swapping the definitions. He presented the definition of Riwāyat al-Ḥadīth, for what Ibn al-Akfānī and then Suyūṭī and Baqā’ī defined as Dirāyah al-Ḥadīth!

Ḥājī Khalīfah

In his magnum opus, Kashf aḍ-Ḍunūn ‘an Asāmī ‘l-Kutub wa ‘l-Funūn, the author, Ḥājī Khalīfah (d.1068) copied this definition of Ṭāsh Kubrī Zādah.

This book, Kashf aḍ-Ḍunūn, is an encyclopaedia of defining names of sciences and explaining about books. It became very popular and many scholars refer to this book.

In this book of his, he quotes verbatim the definition that Ṭāsh Kubrī Zādah gave, and he even mentioned explicitly at the end that this is Uṣūl al-Ḥadīth:

وهو ينقسم إلى: العلم برواية الحديث: وهو ‌علم ‌يبحث ‌فيه ‌عن ‌كيفية ‌اتصال ‌الأحاديث ‌بالرسول عليه الصلاة والسلام، من حيث أحوال رواتها ضبطاً وعدالة، ومن حيث كيفية السند اتصالا وانقطاعاً، وغير ذلك. وقد اشتهر بأصول الحديث كما سبق، (كشف الظنون عن أسامي الكتب والفنون – 1 / 635)

It is divided into: The science of Riwāyat al-Ḥadīth: It is the science that discusses how the ahādīth are connected to the Prophet ﷺ, with regards to the accuracy and reliability of the narrators, the conditions of the chain of transmission and other such conditions. This science is famously known as ‘Usūl al-Ḥadīth’, as previously mentioned.

‘Ilm Dirāyah According to Ṭāsh Kubrī Zādah

‘Allāmah Ṭāsh Kubrī Zādah wrote:

علم دراية الحديث: وهو علم يبحث عن المعنى المفهوم من ألفاظ الحديث، وعن المراد منها مبنياً على قواعد العربية، وضوابط الشريعة، ومطابقاً لأحوال النبي صلى الله تعالى عليه وسلم (مفتاح السعادة – ص : 230)

The science of Dirāyah al-Ḥadīth: It is the science that discusses the meanings understood from the words of the ḥadīth and what is meant by them, based on the laws of Arabic, the rules of Sharia and in accordance with the life of the Prophet ﷺ.

Ḥājī Khalīfah copied that precisely and quoted the below mentioned:

وهو علم باحث عن المعنى المفهوم من ألفاظ الحديث، وعن المراد منها مبنياً على قواعد العربية، وضوابط الشريعة، ومطابقاً لأحوال النبي صلى الله تعالى عليه وسلم. (كشف الظنون عن أسامي الكتب والفنون – 1 / 635)

It is the science that discusses the meanings understood from the words of the ḥadīth and what is meant by them, based on the laws of Arabic, the rules of Sharia and in accordance with the life of the Prophet ﷺ.

This refers to the commentary of aḥādīth.

The point to note, though, is that neither is ‘Allāmah Ṭāsh Kubrī Zādah nor is Ḥajī Khalīfah attributing this to Ibn Akfānī, or to anyone else. Therefore, their definitions could not be considered as incorrect or deficient. They are simply mentioning their own opinions on how they felt that these terms should be defined.

Summary

In short, ‘Allāmah Ṭāsh Kubrī Zādah (and from him: Ḥajī Khalīfah):

1) Defined Riwāyat al-Ḥadīth in a manner that ‘Allāmah Suyūṭī and Baqā‘ī explained Dirāyat al-Ḥadīth.

2) They then took the second potion of Ibn al-Akfānī’s definition of Dirāyat al-Ḥadīth.

3) They did not consider or incorporate Ibn al-Akfānī’s definition of Riwāyat al-Ḥadīth (The method of taḥammul and adā’ does not feature in their definitions).

Exclusions from Ibn al-Akfānī’s Definition: ‘Allāmah Suyūṭī and ‘Allāmah Baqā‘ī did not include Sharḥ al-Ḥadīth. ‘Allāmah Ṭāsh Kubrī Zādah and Ḥajī Khalīfah did not include the method of taḥammul and adā’.

The definitions are hence as follows:

Riwāyah al-Ḥadīth

According to:

Ibn al-Akfānī, Suyūṭī and Baqā ‘ī: Method of attaining and relaying a narration.

Ṭāsh Kubrī Zādah and Ḥājī Khalīfah: Uṣūl al-Ḥadīth

Dirāyah al-Ḥadīth

According to:

Ibn al-Akfānī: Uṣūl al-Ḥadīth and Sharḥ al-Ḥadīth

Suyūṭī and Baqā ‘ī: Usūl al-Ḥadīth (they took the first portion of Ibn al-Akfānī’s definition.)

Ṭāsh Kubrī Zādah and Ḥājī Khalīfah: Sharḥ al-Ḥadīth (they took the second portion) Uṣūl al-Ḥadith

Since we are delving into Uṣūl al-Ḥadīth, we need to determine where exactly this features.

 Suyūṭī and Baqā ‘ī: Dirāyat al-Ḥadīth 

Ṭāsh Kubrī Zādah and Ḥājī Khalīfah: Riwāyat al-Ḥadīth 

Ibn al-Akfānī: Partially Dirāyat al-Ḥadīth

Result and Conclusion on Usage today

On one hand we have Tadrīb ar-Rāwī and An-Nukat al-Wafiyyah explaining ‘Ilm Riwāyah al-Ḥadīth and ‘Ilm Dirāyah al-Ḥadīth in one way.

On the other hand, we have we have Ḥājī Khalīfah – another popular scholar who was very relied upon, especially in definitions- he was an authority – giving preference to another definition.

Therefore, many contemporary scholars choose either of their explanations. Others combined their definitions, but in doing so, they lacked conformity.

Example from two commentaries of At-Tadhkirah

1) Definition of the first commentary: Sharḥ al-Mutqin

The author, Abū Usāmah Hilālī again changed everything!

He explains Riwāyah as Ibn al-Akfānī (and hence, as Suyūṭī and Baqā‘ī). As for Dirāyah, he chose ‘Allāmah Suyūṭī’s and ‘Allāmah Baqā’īs definition. He said:

علم الحديث دراية: وهو مجموعة من المباحث والمسائل التي يعرف بها حال الراوي والمروي من حيث القبول والرد. ويطلق علماء الحديث على علم الحديث دراية – أيضا – : علم مصطلح الحديث ، أو علم أصول الحديث أو علم أصول رواية الحديث (شرح المتقن – ص : 19)

The science of Dirāyat al-Ḥadīth:  It is a collection of discussions and rulings by which the conditions of the narrator and narration are known, in terms of acceptance and rejection. The scholars of Hadīth also call the science of Dirāyat al-Ḥadīth: ‘the Science of Muṣṭalaḥ al-Ḥadīth’, ‘the Science of Uṣūl al-Ḥadīth’ and ‘the Science of Uṣūl Riwāyat al-Ḥadīth’.

2) Definition of The Second Commentary: Ash-Sharḥ al-Ḥathīth

ʿAbd al-Qdīr Sulaymānī chose a completely different meaning for Riwāyah al-Ḥadīth, and he attributes it to the jumhur (the vast majority). He took the general definition of ḥadīth and placed that under Riwāyah al-Ḥadīth. He wrote:

أما علم الحديث رواية: فهو علم يشتمل على أقوال النبي صلى الله عليه وسلم وأفعاله وتقريراته وصفاته، وروايتها، وضبطها وتحرير ألفاظها، ويضاف إليه: “أو الصحابي أو التابعي” ، عند الجمهور (الشرح الحثيث – ص : )34

The science of Riwāyat al-Ḥadīth: It is the science that encompasses the sayings of the Prophet ﷺ, his actions, what he permitted, his attributes, the transmission of the above-mentioned, their correct pronunciation and the documentation of their words. The words “a Sahābī or a Tābi’ī” are added to the definition according to the majority of scholars.

He defines Dirāyah as:

وأما علم الحديث دراية: فهو علم يعرف منه حقيقة الرواية، وشروطها، وأنواعها، وأحكامها، وحال الرواة، وشروطهم، وأصناف المرويات، وما يتعلق بها (الشرح الحثيث – ص : 35)

As for the science of Dirāyat al-Ḥadīth: It is the science by which the essence of transmission is known, its prerequisites, its types, its rulings, the conditions of its narrators, their requirements, the different types of narrations and all other related matters.

Our Usage

Observing the manner in which students of dār al-‘ulūms now use both terms, we notice that they use:

1) Ibn al-Akfānī’s (and Suyūṭī’s and Baqā‘ī’s) definition of Riwāyah

Thus, when we say we are studying this book ‘riwāyatan’, we tend to adopt Ibn al-Akfānī’s definition. Basically, the simple reading of mutūn is called: Riwāyah al-Ḥadīth according to our common usage.

2) Tāsh kubrī Zādah’s (and Ḥājī Khalīfah’s) definition of Dirāyah

If we say we are studying a book ‘dirāyatan’, the listener will understand that we are learning the commentary.

The issue with this is that Uṣūl al-Ḥadīth is not included. Because, Uṣul al-Ḥadīth comes under Akfānī’s definition of Dirāyah, and under Ṭash kubrī Zāda’s definition of Riwāyah; the two definitions that we are ignoring. As such, we ought not to be even discussing of these two definitions in a lesson on Uṣūl al-Ḥadīth, because Uṣūl al-Ḥadīth does not feature anywhere.

Based on our ‘urfī usage and considering the deficient quotations of the earlier scholars, we will have to add a third category. ‘Urf plays a huge role in defining words, and it is fine if it contradicts those earlier definitions, especially since they were quoted incorrectly.

In his book, Al-Mulakhaṣṣ fī Uṣūl al-Ḥadīth, Mawlānā Abdul Aẓīm Balyāwī, a professor of the Takhaṣuṣ Fī ’l-Ḥadīth program in Sahāranpūr, explained how earlier scholars attended to aḥādīth from three different angles, and hence these need to have their own terminology. He explained:

من قديم الزمان كان درس الحديث على ثلاثة أنحاء: الأول: رواية الحديث ونقله فقط من غير فهم، والثاني: فهم معناه واستنباط المسائل منه والثالث: تحقيقه من حيث الثبوت وعدمه (الملخص في أصول الحديث – ص : 22)

Historically, the science of Hadīth was taught from three angles: 

(1) The transmission of the ahādīth without any understanding. 

(2) Understanding its meanings and extracting its rulings. 

(3) Verification of its establishment.

‘Allāmah Zarkashī explains quotes from Abū Shāmah al-Maqdisī:

وقد بين [الإمام] الحافظ شهاب الدين أبو شامة المقدسي ما المراد بعلم الحديث فقال في كتابه المقتفى في مبعث المصطفى صلى الله عليه وسلم علوم الحديث الآن ثلاثة:

أشرفها حفظ متونه ومعرفة غريبها وفقهها

والثاني حفظ أسانيدها ومعرفة رجالها وتمييز صحيحها من سقيمها وهذا كان مهما وقد كفيه المشتغل بالعلم بما صنف وألف من الكتب فلا فائدة تدعو إلى تحصيل ما هو حاصل

والثالث جمعه وكتابته وسماعه وتطريقه وطلب العلو فيه والرحلة إلى البلدان. (النكت على مقدمة ابن الصلاح للزركشي – 1 / 42)

[Imām] Hāfiẓ Shihab ad-Dīn Abū Shāmah al-Maqdisī explains what is meant by ‘the Science of Hadīth’. He writes in his book, Al-Muqtafā fi Mab’ath al-Mustafā ﷺ:

Currently, the sciences of Hadīth are three,

The noblest is the preservation of its words, knowing its unique words and understanding them.

The second is the preservation of its chains of transmission, knowing its transmitters, separating the sound narrations from the weaker ones. This science is essential. However, the many books that have been authored in this regard are sufficient for the one busying himself in the knowledge of Hadīth, as there is no benefit in attaining that which has already been attained.

The third is compilation of aḥādīth, their documentation, listening to them, attaining a higher chain of narration and travelling to different cities (to acquire aḥādīth).

These are the three broad sciences under the umbrella of Ḥadīth studies. Each one of these should get a separate name. Mawlānā Balyāwī suggests that the first should be called Riwāyah al-Ḥadīth (this is how students of dār al-ʿulūms also use the term). The second should be called Dirāyah al-Ḥadīth (this is how students of dār al-ʿulūms also use the term). Then for the third, he says:

والثالث: علم أصول الحديث أو مصطلح الحديث (الملخص في أصول الحديث – ص: 23)

The third: ʿIlm Uṣūl al-Ḥadīth (the laws of Hadīth) or Muṣṭalaḥ al-Ḥadīth.

He presented two words for the study that we are going to engage in.

In Lamaḥāt, Shaykh ʿAbd al-Fattāḥ Abū Ghuddah mentions four different words:

علم مصطلح الحديث ، علم الحديث ، علوم الحديث ، أصول الحديث (لمحات من تاريخ السنة وعلوم الحديث – ص : 219)

ʿIlm Muṣṭalaḥ al-Ḥadīth (the science of the terminology of Hadīth, ʿIlm al-Ḥadīth (the science of Hadīth), ʿUlūm al-Ḥadīth (the sciences of Hadīth), Uṣul al-Ḥadīth (the laws of Hadīth)[1]

Shaykh ‘Abd al-Fattāḥ Abū Ghuddah mentioned these four terms in passing. Each of them could be used as a name of the science that we will be studying, in At-Tadhkirah and Muqaddimah Ibn aṣ-Ṣalāḥ at least.

Yes, one could argue that some of these terms are either too deficient or too broad. For example, Muṣtalaḥ might be deficient, since it refers to nomenclature, which is simply a glossary, whilst this study incorporates principles and laws. Others might argue that the ‘Ulūm al-Ḥadīth is not correct, since that is too broad. Mawlānā Zakariyyā Kāndlawī said:

فعلم الحديث بإطلاقه عام كلي يتضمن جملة من الأنواع (أوجز المسالك – 1 / 53)

The science of Hadīth in its general sense is extremely comprehensive, including many subcategories.

Nevertheless, we may consider all four of these terms, since they were used by the greatest experts. For example, for the first term, Muṣṭalah, Ibn Daqīq al-Īd (d. 702) used the term in defining his book: Al-Iqtirāḥ fī Bayān al-Iṣtilāḥ.

Ḥāfiẓ Ibn Ḥajar named his book: Nuzhat an-Naḍar fī Muṣṭalaḥ Ahl al-Athar.

As for the second and third term, the first portion of the name of the book of ‘Allāmah Ibn aṣ-Ṣalāḥ is: Ma’rifah Anwā’ ‘ilm al-Ḥadīth.

‘Allāmah Ibn aṣ-Ṣalāḥ himself, and scholars thereafter referred to it as: Ma’rifat ‘Ulūm al-Ḥadīth, or just: ʿUlūm al-Ḥadīth.

Some of the leading scholars of the centuries thereafter had no qualms in referring to the book of ‘Allāmah Ibn aṣ-Ṣalāḥ as ‘Ulūm al-Hadīth.

Considering the last word (Uṣūl), Ibn al-Athīr (d. 630 AH) named his book: Jāmi’ al-Uṣūl fī Aḥādīth ar-Rasūl.

In short, the name of this science could be referred to with one of these four names.

As for the definition, we end from where we start. We revert back to the two definitions that we gave in the previous lesson, right at the beginning:

1) Definition of Ḥāfiẓ Ibn Ḥajar

وأولى التعاريف لعلم الحديث: ‌معرفة ‌القواعد ‌التي ‌يتوصل ‌بها ‌إلى معرفة حال الراوي والمروي. (النكت على كتاب ابن الصلاح لابن حجر – 1 / 225)

The best definition of the Science of Hadīth is: the knowledge of those laws that enable one to know the condition of the narrator and narration. 

2) Definition of ‘Allāmah Suyūṭī

وأحسن حدوده: قول الشيخ عز الدين بن جماعة “علم بقوانين ‌يعرف ‌بها ‌أحوال ‌السند ‌والمتن. (البحر الذي زخر في شرح ألفية الأثر – 1 / 227)

Its best definition is that of ‘Izz ad-Dīn ibn al-Jamāʿah, ‘the knowledge pertaining to those laws by which the conditions of the chain of narration and the text is known.’

After that lengthy discussion, we now reach to the end, and define this science as ‘Allāmah Suyūṭī done so in his Alfiyyah.

– ‌علم ‌الحديث: ‌ذو قوانين تحد … يدرى بها أحوال متن وسند

(ألفية السيوطي نظم الدرر في علم الأثر – ص : 3)

The science of Hadīth: encompasses many laws… by which the conditions of the text and the chain of transmission is known

Shaykh Ṭāriq ibn ‘Iwaḍallāh comments:

وكلاهما جيد حسن ، فإن “السند” يناول الراوي ، و”المروي” يناول السند مع المتن، فإن الراوي إنما يروي المتن والسند الذي وصل إليه المتن به. (تقريب علم الحديث – ص : 24)

Both of the definitions are good and satisfactory. The word sanad (chain of narration) includes the narrator, while the word marwī includes the chain of narration and the text. The narrator only narrates the text and the chain of transmission by which the text has reached him.

(Although we completed from where we began, the reason for going through the lengthy discussion is due to numerous books of Uṣūl defining Dirāyah with Uṣūl al-Ḥadith).

May Allāh Taʿālā have mercy on them all.

سبحانك اللهم وبحمدك ، أشهد أن لا إله إلا أنت ، أستغفرك وأتوب إليك

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[1] (Technically, we still did not even start with the first mabdaʾ from the ten mabādī. The first was to define the name of the science, but we still did not even get to the name, leave alone, getting an accurate definition.)