The term Hadith refers to a report associated with the Prophet Muhammad. Hadith details Prophet Muhammad’s words and actions (Aʻẓamī 2). Hadith was written following the death of Prophet Muhammad in AD 632.
Since then, it has been passed over by word of mouth and through manuscripts. Muslims and religious scholars have used this report in their religious studies and in the evaluation of Muhammad’s authoritative guides. According to Muslim scholars, Hadith literatures are attributed to Muhammad’s secretary and some of his followers.
Each Hadith comprises of texts and the transmissions linked with each text. According to Islamic scholars, Hadith is the second most significant religious text after the Quran. Like the Quran, Hadith is a major source of most Islamic decrees and doctrines. Unlike the Quran, Hadith consists of numerous Islamic legal commands. Equally, Hadith differs from the Quran in that its principles were formulated as early as the 4th century.
Over time, scholars have examined and evaluated Hadith leading to the creation of a discipline referred to as the science of Hadith (Aʻẓamī 7). Science of Hadith comprises of numerous sacred principles employed in the assessment of Islamic Hadith and the Quran. Through these studies, Islamic scholars seek to prove the authenticity of Hadith and expand its scientific scope.
Significance of Hadith studies
Islamic and Hadith studies have attracted numerous distortions and forgeries from individuals aiming to change Islam dogmas to suit their interests.
Since the inception of Islam, personal intentions, bigotry, political, academic, and theological factors have encouraged some individuals to misrepresent Hadith for their own motives. Motivated by the need to enforce responsibility and the desire to protect Prophet Muhammad’s Sunna, Islamic scholars have been forced to undertake meticulous efforts to validate the genuineness of Hadith (Kamali 4).
In this respect, Hadith studies were initiated to expand and formulate scientific principles, analysis, and research in the field of Hadith. In this regard, the science of Hadith has guaranteed reliability and authenticity into the inquiries of Hadith. Through these studies, Muslims scholars have created and implemented appropriate methodologies that should be used in enhancing the authentication process of Hadith (Kamali 5).
Through these standardized methodologies, Muslim scholars have been able to boost the extent of scientific objectivity in their religious studies. Similarly, through the science of Hadith Islamic facts have been made open for public evaluation. It is believed that through public verification, a doctrine can be confirmed to be true in the modern society.
Out of their concerted efforts, tireless travelling, surveys, numerous interviews, and evaluations, Islamic scholars have been able to acquire extensive information on Hadith. At the end, the methodology should operate at a level of generality. Similarly, the methodology adopted should dissociate itself from personal prejudices and other forms of biases.
Delivery of Hadith
During his lifetime, Prophet Muhammad addressed his audience with vitality. According to Islamic literatures, whenever the crowd doubted his message, Muhammad would repeat his illustrations for more than three times to ensure that his audience comprehended his teachings.
To emphasize on the need for effective delivery of Hadith, scholars have come up with appropriate measures to ensure that Hadith is effectively disseminated (Kamali 10). These measures have been formulated in line with legal capacities of those who will receive and transmit Hadith.
Through this move, individuals expected to receive Hadith are expected to have attained an appropriate age to enable them listen, comprehend, evaluate, make use of its teachings, and possibly convey the teachings to their friends. Currently, the ideal age for Hadith audience is still contentious. According to most individuals, children above the age of six should be eligible. Similarly, through these guidelines non-Muslims are prohibited from transmitting the teachings of Hadith (Kamali 12).
Muslims should not accept to be taught Hadith by non-believers. By doing so, they would have accepted to be part of the non-believers’ religions contrary to the principles of the Quran and Hadith. Likewise, the guidelines require a transmitter of Hadith to be a person of just character. This implies that Hadith transmitter should observe religious duties, avoid sin, and avoid the company of unjust individuals.
Moreover, it is required that the transmitter of Hadith be attentive. This ensures that Hadith transmitters receive and transmit Hadith with diligence (Philips 12). Through this, Hadith transmitters should be individuals with sound memory and be articulate to enhance the integrity of Hadith from the time of reception to the time of reception.
In conclusion, Islamic scholars have identified several ways through which Hadith can be received. These ways are direct hearing, recitation, permission, presentation, correspondence, declaration, bequest, and finding (Philips 25). To fully understand and apply Hadith teachings, the above ways should be considered during the transmission sessions.
As such, the appropriate way should be chosen based on the audience age, number, and society. Above all, transmitters should transmit Hadith using words that do not cause confusion among their audience. Similarly, to emphasize on their authenticity transmitters should acknowledge their sources (Philips 25).
Works Cited
Aʻẓamī, Muḥammad Muṣṭafá. Studies in Hadīth methodology and literature. Indianapolis: Islamic Teaching Center, 1977. Print.
Kamali, Mohammad Hashim. A textbook of Ḥadīth studies: authenticity, compilation, classification and criticism of Ḥadīth . Markfield, Leicestershire: Islamic Foundation, 2005. Print.
Philips, Abu Ameenah Bilaal. Islamic studies. Ed. 2. ed. Riyadh, Saudi Arabia: International Islamic Pub. House, 2005. Print.