Introduction to Hadith Studies
LESSON ONE
Principles of Narrations (Narrative
Science)
Introduction to Hadith Studies
With the help of Almighty
Allah and the support of
our 12th Imam (AJ) we will
try to cover the
explanation of the book in
in 10 lessons.
The book is called Usool alHadith, by Dr. Abdul Hadi
Al-Fadhli. , and it has been
translated by ICAS by the
name of INTRODUCTION to
HADEETH
Law is an important and an
inseparable part of Islam. Which
is derived from its resources, and
since one of the resources of the
Islamic Law is the Hadith
(narrations), we can appreciate
the importance of fully
understanding this study.
InshAllah, in these ten lessons we
will go through some of the
components and the main
principles of this science,
suitable for this basic level.
Preface
• There is more than one name for this
science. This course may be
recognized under the following
names: ‘Ilm ul-Hadith (The science
of narrations), ‘Ilm ul-Diraya
(Contextual study of narrations),
Usool al-Hadith (Principles of
narrations), Qawa’ed al-Hadith
(Precepts or Rules of narrations), or
Mostalah al-Hadith (Terminology of
narrations).
• The second martyr (Shahid Al-Thani)
was the first to define this science,
and since then, the definition has
been evolving. For example:
1.
2.
3.
4.
The Definitions:
The study of the text and the sanad (chain of
narrators), by studying the qualifications of
those who narrate and transmit the hadith.
(Sanad and Matn)
The study of status of the HADEETH. This study
includes anything that helps substantiate and
support the Hadith. (Sanad and everything
related to the Hadith) such as the manners of
transmitting the hadeeth and any thing about
transmitting it (modes and rules of transmission).
The study of the sanad only. This is the study
whereby the matn (text) has been excluded
from this science. This science studies the
narration based solely on the narrators, and not
the text.
Final definition (author) : a science in which the
specifics of the chain of the transmission or the
narrators are analyzed along with the standards
of its admissibility. In other words the degree of
validity of the chain of narrators or transmission.
(Study of the level and type of Sanad).
• The science which studies of
the narrators, (‘Ilm ul-Rajaal),
explores the principles of
identifying the proper
narrators. In this science
(‘IIm ul-Haeeth), we define
(title) the narration itself
based on the level of the
narrator, and not the text.
Subject of this science
• The study of the narrations
(HADEETH) examines the
types, levels and the value
of the sanad (support of
the hadeeth),and the
qualifications of the
narrators and transmitters.
• In others words describes
the HADEETH with a title.
Benefits of this science
• Since Hadiths are the second
Islamic resource often referred to,
we can imagine the importance of
a science that determines the
validity and authenticity of the
Hadith. There are many narrations
that have been fabricated or
altered. That is why it has become
very important for us to carefully
scrutinize and research the
authentic Hadiths, especially when
matters of Islamic Law and
deduction (Ijtehad) are
concerned.
The relation of this science with other sciences
1. ‘Ilm ul-Rajaal (the study of
narrators): This science studies
the specifics of each narrator,
such as their religious status in
rank, and their trustworthiness.
Then, we implement general
rules and principles provided by
Hadith science. In this type of
study, we define the value of the
narration and categorize the
Hadiths.
The relation of this science with other sciences
2. Usool al-Fiqh (Islamic
Jurisprudence): By using the
science of studying the value
and type of Hadiths, Usool alFiqh provides us with the
validity of the Hadith,
indicating whether it is Hujjat
(conclusive proof) or not.
• By scrutinizing the Hadith
through both the above
mentioned sciences, we
can come to a conclusion
about the authenticity of a
Hadith.
• Example:
• Is the narrator of the Hadith trustworthy
person?
 ‘Ilm ul-Rajaal
• Is the Sanad considered to be saheeh?
 Usool al-Hadith
• Is there a conclusive proof (Hujjat)?
 Usool al-Fiqh
• Is the Hadith suitable to derive a law from?
 Jurisprudence (Fiqh)
• The conclusion  could be Islamic Law
(Fatwa)/or an Islamic Fact (i.e. theological,
historical interpretation of Hadith)
• Note: The rules of authentication are
severely strict in deducing the law, but
could be less strict in deducing historical
fact or ethical value.
History of Hadith Science
• The first historical script regarding
this science is recorded by Imam
Ali (as). When asked how to
distinguish a true Hadith from a
false one, he replied that the
Prophet (pbuh) had said, “O
people! There are many who have
falsely narrated Hadiths by me
that are not true, and whosoever
does that intentionally, chooses his
own place in the hellfire”. Imam
Ali (as) further responded
classifying the narrators of Hadiths
into four categories:
1. A hypocrite: one who portrays
himself as a believer, but does not
hesitate to produce false Hadiths.
2. A person who, unintentionally does
not narrate the Hadith verbatim,
and then denies the possibility that
he could have made a mistake in
the narration.
3. A person who, unintentionally
narrates a Hadith that has been
abrogated or modified but is not
aware of a change to the Hadith.
4. A person who despises lying, fears
Allah, and narrates the Hadith
exactly as it was spoken by the
Prophet verbatim.
• These are some brief principles
on how to determine if a
narration of a Hadith is
authentic. More of these
principles are as follows:
• Do not narrate a Hadith said by
us (Ahlul Bayt), unless there is
clear verification of what was
said, and whether or not it was
truly said by us (Ahlul Bayt).
• Another criterion for
verification of a Hadith was
instructed to Zorarah by Imam
As-Sadiq (as). If two Hadiths
are in conflict, then we must
take either:
(a) Take the popular Hadith
and abandon the less popular
one
(b) If both are equally
prevalent then take the Hadith
which is narrated by the more
trustworthy narrator.
• Some of the principles of Hadiths were
mentioned in the books of narrators
(Rajaal), some were mentioned in the 4
compiled books of Hadiths, and some
were mentioned in the books of Usool
al-Fiqh, such as books of Sheikh Mufid,
and Shareef Al-Murtada. The principles
of Hadiths were scattered in different
books. It was not an individual science
until the first Imami author wrote an
individual book in this science. He was
a student of Allama Al-Hilli during the
eighth century. Shahid Al-Thani (10th
century) was the first person to organize
it and stabilize it. His famous book is
known as Diraya, both parts (Bidaya
Sre’aya). After Shahid Al-Thani, there
were other scholars who modified and
edited his works.
General Definitions
• Hadith, Khabar, and Athar
(Sayings, information, and mark
prints): There has been a historical
disagreement in the school of
companions about the three
definitions. However, in the
school of Ahlul-Bayt (as), these
three words are synonymous for
the holy Sunnat. If the three words
have different meanings, then
there must be a clue of context
for their understandings. This
Sunnat could be the saying, an
action or acknowledgement of an
action by an Infallible (as).
General Definitions
• Rewaya (narration): Rewaya literally
means transmission, and to narrate.
idiomatically or in the hadeeth terminology
it means a narration or a saying with the
support of narrators. It may also have
different grammatical meanings. Recent
scholars (ALKHOEI) have specified
Rewayat to a narration which has not yet
been verified as being authentic (Saheeh),
good (Hassan), or dependable
(Mowathaq).
• Rawee: This means the one who narrates
poetry in pre-Islamic times. But, after
Islam, it means the one who narrates the
sayings of the Infallibles (as). It is the one
who transmits and narrates the sayings of
the Infallible (as).
• Raweeya: This is the one who narrates
many/plenty.