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I know that there are requirements that those who collected ahadith like Bukhari and others to ensure the authenticity of a hadith and accept it. For example, I hear often that the one giving the hadith must be trustworthy without ever having lied before, or that they must have good adab.

For example,

  • I once heard a story where Imam Bukhari went to collect a hadith from a man, and when he got to this man's house, he saw that the man's donkey won't come to him. So what the man did was pick up his clothes and pretend that there was food in it to trick the donkey into coming. So Imam Bukhari got back on his horse and left without accepting a hadith from this man.
  • I have also heard that those who collect hadith would not accept it from a person who stood up while drinking and eating, as they considered this to be bad manners.

So what I would like to know is, what are the requirements that allowed the collector of ahadith (e.g. Bukhari) to accept a hadith from any person? I would like an answer that is detailed.

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I think this is discussed in what is called علم الرجال biographical evaluations –  Kaveh Aug 20 '13 at 21:19
1  
@Kaveh It is, but different scholars of Hadith vary, some may have strict requirements, while others are more loose. My question is specifically asking for the requirements of a scholar like Bukari. –  Mujahid مجاهد Aug 20 '13 at 23:36

3 Answers 3

These are the four fundamental requirements of "rawy el hadith":

  1. Puberty, a narration is never accepted from a child who has not reached puberty.

  2. Good memory and he must be able to differentiate between right and wrong.

  3. He must be "saleh" (good man and knows his religion well) and not "fasek".

  4. As you have mentioned already "be trustworthy and not have lied before".

As for blind men and slaves: their testimony in hadith was forbidden by Imam Shafe'y but allowed by Imam Malek. But reports are accepted from them.

As for women reports are not accepted from them, however there are 2 exceptions and they are A'esha and Om Salama

الحاوي الكبير في فقه مذهب الإمام الشافعي

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I am very happy you answered, I do know that a Hadith is accepted from a child when he/she can tell between a donkey and a horse, and that is usually age 7. As for the acceptance of Hadith as forbidden, makes no sense, and that would make all the authentic Ahadith narrated by women other tha A'ishah and Um Salama inauthentic. Please provide citations to back up your answer and make it stronger. And also I would like to mention that my question asks for all of the requirements not the fundamentals. Thank you. –  Mujahid مجاهد Jan 21 '13 at 20:46
    
this is a reference :islamweb.net/newlibrary/… –  Abdelrahman Esmat Jan 22 '13 at 6:20
    
i think these are all , do you want the requirements of a narration teller or the requirements for a narration to be accepted as correct "sahyh"? –  Abdelrahman Esmat Jan 22 '13 at 6:21
    
I will like the requirements of the narration teller, which you have given. But it would be nice if you also add other views, like if it were views from Imam Bukari if possible. –  Mujahid مجاهد Jan 22 '13 at 14:18
    
Dear you should read sahih bukharis introduction a detailed answer about your question is written there and bukhari's views are about why he did collect some and neglect some –  user3575 Jan 16 '14 at 16:56

The surveying of the authenticity of a hadith (tradition) is related to the Elm-al-Rejal and Mostalehul-Hadith.

In the science of Rejal (Elme-Rejal), it is discussed one by one of it in accordance with the:

1: Islam

2: Edalah (justice)

3: puberty

4: faith(Iman)

5: intellect(Aql)

And likewise other items and the document of the narration will be specified in accordance with the result (as the right hadith, authentic, goodness, or even weak....

Researchers of the narrators says that there are four general conditions as the conditions of Hadith acceptance (in a specific step of it):

1: comparison or dis-opposition with the book of Allah

2: agreement or dis-opposition (no-opposition) with Nesbiat-al-Qat’ee

3: agreement or dis-opposition with rational reasons

4: dis-opposition with the items that Imamiah have Ijma’ and Itifaq.

(Note: Of course It was not a complete answer, since you inquired a very significant question which needs a long answer (I think). But briefly I mentioned some of its important pars as far as I could, hopefully it be profitable for you)

Reference:

http://www.hadith.net/n685-e6480.html

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There aren't any official ones given by the Prophet or Companions. Omar Bin Alkhattab almost started to collect the hadiths but then thought of it as a bad idea and reverted, probably for the same reason why many give Hadith the same level as Quran at times, if not more.

The first person who ordered the collection of Hadith was Caliphate Omar Ben Abdel Alaziz, he ordered Abu Bakir Ben Alhazam, to record ALL hadiths from the from the scholars. From there are came many more who organized and authenticated these hadiths solely based on their opinions.

There is a general rule, it is not much of a rule, but common sense where the person who is reporting from another person to have lived during their times and actually met.

Personally, I would recommend the following rules when taking a hadith:

  • The person did indeed meet the person who they are reporting on and lived during their times.
  • The chain doesn't extend to more than 3 guys, as it is a scientific fact that the meaning changes drastically once the chain of telling grows.
  • The hadith does not forbid something that Allah did not forbid in the Quran. This is something many would disagree with, but I believe it to be so.
  • Similarly, the hadith does not allow something that Allah forbade in the Quran.

I believe that the Quran is a complete template for rules and regulations. Explained and outlined by the Sunnah. As proven by Allah saying in the Quran:

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... This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion .. [5:3]

This means that all laws and regulations has been put by the Quran, and anyone who comes to you and says that the prophet forbade something that wasn't forbid by the Quran, you have the right to be skeptic about the Hadith unless it is a direct Hadith which was decedent by many.

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