Conclusion

To sum up, it may be said that the primary purpose of the first compilers of hadith was to record the narrations without any attention to the principles and techniques of compilation and bookwriting. It may even be said that in the beginning the purpose was not even that of composing a book; rather the aim was to record and preserve the ahadith in individual notebooks.

During the second stage, though there was a conscious purpose of composing books, the works had many defects; for the ahadith lacked order and classification forcing the reader to go through the whole book while searching for a certain hadith.

The third phase was that of classification of the ahadith in which every author divided them into chapters in his own way: one would classify them on the basis of fiqhi issues and another preferred classification according to the land of origin of the narrators.

During the fourth phase, the compilers deleted the repetitive ahadith making the job of the reader a bit easier.

In the fifth phase, the experts of hadith began to examine the traditions from various angles, such as studying them from the point of view of various jurists and for discovery of new points – a matter which we shall discuss in greater detail in a proper chapter. During this stage the whole bulk of hadith came under critical study and endeavour was made to collect them in a single work.⁴⁵

Notes:

1 `Ilm al-hadith, Al-Sunnah qabl al-tadwin, p. 16. See also Dehkhuda, Loghatnameh, vol. V, p.398; Tadrib al-rawi, pp.4-5.

2. Tadrib al-rawi.

3. Ibid, p.6; see also Kashf al-zunun and Dehkhuda, Loghatnameh, vol. V, p. 398.

4. `Ilm al-hadith, p.9.

5. Nihayat al-dirayah, p.7; Al-Sunnah qabl al-tadwin, p. 16; Dehkhuda, Loghatnameh vol. V.p. 399.

6. Tadrib al-rawi, p.6.

7. Ibid; see also Dehkhuda, Loghatnameh, vol. V, 399; see also Tadrib al-rawi, p.6.

8. `Ilm al-hadith, p. 4.

9. Nihayat ai-dirayah.

10. Dehkhudi, Loghatnameh, vol V, 398; see also The Encyclopedia of Islam, p.28.

11. Ta’sis al-Shi`ah, p. 279. See also Husayn ibn Muhammad Taqi Nuri al-Tabarsi, Fasl al-khitab, pp.5-7; 1298.

12. A`yan al-shi`ah, vol. I, p.274; Da’irat al-ma’arif al-Imamiyyah, p.70; `Ilm al-hadith; Dhahabi, Tadhkirat al-huffaz, p.10.

13. There is no doubt that the “Four-hundred Usul”, which will be mentioned later in our discussion, were based on the traditions conveyed by the Ahl al-Bayt.

14. Tadrib al-rawi, p.285.

15. Dhahabi, Tadhkirat al-Huffaz, p.5.

16. Ibid. p.7. See also Fajr al-Islam, p.265, Parto-e Islam, 245.

17. Da’irat al-ma’arif al-Imamiyyah, p.69. Tadrib al-rawi. Kashf al-zunun, p. 637.

18. Kashf al-zunun, p.637. Ta’ssi al-shi`ah, pp.278-279. Dehkhuda, Loghatnameh, p.298. Taqrib al-tahdhib , p. 333. Wafayat al-a`yan, p.338. Fjr al-Islam, p. 265.

19. Ta’sis al-shi`ah, p.280. Najashi, kitab al-Rijal, pp.23, Da’irat al ma`arif al-Imamiyyah, pp.69-70. Dehkhuda, Loghatnameh, vol.1, p.298. Al-Dhari`ah, vol.1, p. 14.

20. A`yan al-shi`ah, vol. I, p.274. Da’irat al-ma`arif al-Imamiyyah, p.69. Ibn Sa’d, Tabaqat, vol. IV, pp.73-74.

21. Da’irat al-ma`arif al-Imamiyyah, p. 70. Ta’sis al-shi`ah, pp.280-287. See also Tadrib al-rawi and Kashf al-zunun, p. 637-638.

22. Fajr al-Islam, pp.265-267. Ta’sis al-shi`ah, p.278. See also Tadrib al-rawi, Kashf al-zunun, pp.637-638.

23. Ibid, pp.266-268.

24. Kashf al-zunun, p.637.

25. `Ilm al-hadith, p.13. Maktab-e Tashayyu’, Ordibehesht 1339, pp.58-61.

26. Ibid. See also Fajr al-Islam, p.265 and Parto-e Islam, p.264.

27. Tadrib al-rawi, “Introduction”, `Ilm al-hadith.

28. Ibid. See also Fajr al-Islam, p.262 and `Ilm al-hadith.

29. Al-Dhari`ah, vol.11, pp 125-135 The Catalogue of the Library of the University of Tehran, p.1088 See also Nihayat al dirayah p 12.

30. The catalogue of the Library of University of Tehran, pp. 1089-1095 See also Al-Dhari`ah which mentions 117 Usul.

31. Da’irat al-ma`arif al-Imamiyyah, p. 70; Ta’sis al-shi`ah, p. 288. `Ilm al-hadith.

32. Ibid. See `Ilm al-hadith, p. 56.

33. Ta’sis al-shi`ah, p.288. Tusi, al-Fihrist, `Ilm al-hadith, p. 57.

34. Da’irat al-ma`arif al-Imamiyyah, p. 70. Ta’sis al-shi`ah, p. 289; `Ilm al-hadith, p.57.

35. `Ilm al-hadith, p.52. See also Da’irat al-ma`arif al-Imamiyyah.

36. Al-Dhari`ah, vol.11, pp.17-19. See also the Catalogue of the University of Tehran pp.82-100-154-1277. Also refer to Ta’sis al-shi`ah. p.290.

37. The catalogue of the Library of the University of Tehran, p.1628.

38. Ta’sis al-shi`ah, p.289.

39. This is a Sunni viewpoint not accepted by the Shi`ah as being historically correct. Nevertheless, Ibn Jurayj and/or Rabi` ibn Sabih are considered pioneers among the Ahl al-Sunnah by themselves. According to the Shi`ah, Abu Rafi`, after the Household of the Prophet, was the first man to record and compile ahadith. See Ta’sis al-shi`ah, p.280, Najashi, Rijal, pp. 2-3; Da’irat al-ma`arif al-Imamiyyah, pp. 69-70; Al-Dhari`ah, vol. I, p.14; Dehkhuda, Loghatnameh, vol.1. p.298.

40. Kashf al-zunun, p.637.

41. Ibn Khaldun, Tariq, p.798.

42. Kashf al-zunun, p.637.

43. Ibn Khaldun, Tariq, p. 798.

44. Kashf al-zunun, p.639.

45. Ibid, p. 637-639.