Abstract

By going through the glory era of Muslim Ummah in history, it was revealed that they had worked with utmost determination and care in publishing and propagating knowledge from generation to generation. At every age and in every class, such people have been born who have proven to be extraordinary Scholars starving for the right knowledge rather than Dumb idlers. They took special care in every type of knowledge and above all in Science of hadith that whatever information they have spreading or narrating, did it with full assurity, even in the transcript of the shortest word. The ancient books of Tafsīr bear witness to this fact. Take the example of Tafsīr Ṭabrī, in which every sentence related to Tafsīr is stated with full authority, except that it is an expression of Ibn Jarīr Ṭabrī's own opinion. Isnād is more mentioned in the science of hadith, because it is directly related to the Sharīʿah, because like the Qurʾan, the words of the Prophet are also the source of the Sharīʿah. That's why the scholars of Hadith have constantly commented on the authenticity of every hadith and have thoroughly examined every person in it. The individual's memory, hobbies, the status of the sheikhs and teachers, etc. were examined in detail so that the prophetic words could be kept free from the mixture of lies and slander. This is a great scholarly achievement of the scholars of the Muslim Ummah which is unparalleled in the nations of the world. In case the condition of the narrators is objectionable, the narration is invalidated and the words from which the objections are raised are considered interrogative words (Jaraḥ), while the words through which the reliable status of the narrator of the hadith is clarified are called modification (Tʿadīl). Regardless of the common words, sometimes the movements and gestures have been used by the scholars in Jaraḥ and Tʿadīl, which was not explicitly Jaraḥ and Tʿadīl, However, the common sense and the understanding of the students present in front of the teacher-led to the hint of Jaraḥ or Tʿadīl. In the contents of this article, some of the indications, physical movements and postures are mentioned which make the Jaraḥ and Tʿadīl clear.

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