When were the first Hadiths recorded?
Was there ever a period of time in which they were not allowed to be recorded? If so, why?
6 answers
1)- The pro-Hadith guys will say that they were recorded during the life of prophet Mohammad.
2)- The anti-Hadith will tell you that the prophet himself forbid the recording of his sayings.
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But let us look at what is AVAILABLE in hard copy:
- To date the OLDEST Hadith document found, is that of "Hamam ibn-e-Manmba". And as per a careful estimate it is dated to around 58 Hijri i.e. 48 years AFTER the death of prophet Mohammad.
Hammam ibn-e-Manmba was the student of Abu-Huraira. All the Hadith he wrote were from Abu-Huraira. (A very controversial person by the way).
This document contains "ONLY" 138 Hadith. And mind it, it is written 48 years AFTER the death of prophet. Just how reliable can it be, is anyones guess. Can you recall what were the causes and events of the Vietnam war ??? Or say the Beirut war ??? Or say what your grandfather did or say, about 20 years ago ??
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The next compilation that is ONLY reported but is NOT existent anymore is of the time of King Umer bin Abdul Aziz. This is around 100 hijri. It is said that many people used to confuse him in the matters of state and decisions through their narrations stating that it is from Prophet. So eventually he ordered a learned person in his court to gather all that the people narrate in the name of prophet and make it a compilation so that there are no further additions and surprises.
The compilation was prepared, but it does not exist anymore. Its existence is mentioned in ONLY some documents and references.
It is also said that this compilation contained around 500 hadiths.
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The next compilation came in around 150 Hijri (140 years after the death of prophet). This is of Imam Malik (Muwatta). It is said that the initial compilation of Muwatta contained 10,000 hadiths. Which he himself slashed to about 700. In any case, these days one can have various versions of it that range from 300 to 700 hadiths.
The next came from Hanbal (Musnad Hanbal). It contains 40,000 hadiths.
Then came some unkown types as well i.e. Mushkat.
Then came Bukhari's compilation in around +220 Hijri. Followed by Muslim, and the 4 others i.e. Tirmizi, Nisai, Abu-Dawood and Ibn-e-Maja.
Bukhari writes in his introduction that he travelled to far flung places to collect Hadith. He received verbally from people in Iraq, something like 660,000 Hadiths over a period of 16 years. Out of these 660,000 after investigations and as per his own criterias, he chose to include 7,256 Hadiths in his compilation.
It is also interesting to note that there are various versions of Bukhari. The shortest contains 7,256 and the longest contains 9048 hadiths. Bukhari was not final until about 200 years after the death of Bukhari.
It is also interesting to note that his own student "Muslim" disagreed with Bukhari and rejected his Hadiths. In return Bukhari rejected the Hadiths of Muslim.
Shah · 5 years ago
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Muslim historians say that hadith collection and evaluation continued during the first Fitna and the Umayyad period. However, much of this activity was presumably oral transmission from early Muslims to later collectors, or from teachers to students. If any of these early scholars committed any of these collections to writing, they have not survived. The histories and hadith collections we have today were written down at the start of the Abbasid period, more than a hundred years after Muhammad's death.
Scholars of the Abbasid period were faced with a huge corpus of miscellaneous traditions, some of them flatly contradicting each other. Many of these traditions supported differing views on a variety of controversial matters. Scholars had to decide which hadith were to be trusted as authentic and which had been invented for political or theological purposes. To do this, they used a number of techniques which Muslims now call the science of hadith.
At the beginning of the 7th century, those receiving the hadith started to question the sources of the saying. The hadith were eventually recorded in written form, had their Isnad evaluated, and were gathered into large collections during the 8th century.
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The actual books were compiled starting a decade after the Prophet died, but the actual ahaadeeth and sayings were jot down while the Prophet lived.
assalamo alaykom
taken from www.islamreligion.com
The recording of the hadeeth of the Prophet, may the mercy and blessings of God be upon him, began during the time of the Prophet himself. Al-Baghdaadi records a number of hadeeth that show that the Prophet explicitly allowed the recording of his hadeeth. Here are some examples:
1. Al-Daarimi and Abu Dawood in their Sunans (books) recorded that Abdullah ibn Amr ibn al-As stated that they used to record everything they heard from the Prophet. They were warned against doing so as, it was argued, the Prophet was a human being who may be angry at times and pleased at others. Abdullah stopped writing his hadeeth until they could ask the Prophet about this issue. The Messenger of God told him:
“Write [my hadeeth], by the One in whose hand is my soul, nothing comes out [the Prophet’s mouth] except the truth.”[1]
That is, whether he was angry or pleased what he spoke was always the truth.
2. Al-Bukhari, in his Sahih (book), recorded that Abu Hurairah said, “One can find none of the Companions of the Messenger of God relating more hadeeth than I, except Abdullah ibn Amr because he used to record the hadeeth while I did not do so.”[2]
3. Al-Bukhari recorded that a person from Yemen came to the Prophet on the day of the Conquest of Mecca and asked him if he could get the Prophet’s speech recorded, and the Prophet approved and told someone:
“Write it for the father of so and so.”
4. Anas narrated the statement, “Secure knowledge by writing it.” This hadeeth has been related by a number of authorities but mostly with weak chains. There is a dispute concerning whether or not it is actually a statement of the Prophet or of some Companion. However, according to al-Albani, the hadeeth, as recorded by al-Haakim and others, is authentic.[3]
There is no question, therefore, that the recording of hadeeth began during the lifetime of the Messenger of God himself. This practice of writing hadeeth continued after the death of the Messenger of God. Al-Azami, in his work Studies in Early Hadeeth Literature, has listed and discussed some fifty Companions of the Prophet who had recorded hadeeth.[4] Note the following:
Abdullah B. Abbas (3 B.H.-68 A.H.)… He was so eager for knowledge that he would ask as many as 30 Companions about a single incident… It seems he wrote what he heard and sometimes even employed his slaves for this purpose… The following derived hadeeth from him in written form: Ali b. Abdullah ibn Abbas, Amr b. Dinar, Al-Hakam b. Miqsam, Ibn Abu Mulaikah, Ikrimah… Kuraib, Mujahid, Najdah… Said b. Jubair.[5]
Abdullah B. Umar B. al-Khattab (10 B.H.-74 A.H.). He transmitted a large number of ahadeeth, and was so strict in relating them that he did not allow the order of a word to be changed even though it would not have altered the meaning… He had books. One Kitab [book] which belonged to Umar, and was in his possession, was read to him by Nafi several times… The following derived hadeeth from him in written form: Jamil b. Zaid al-Tai… Nafi client of ibn Umar, Said b. Jubair, Abd al-Aziz b. Marwan, Abd al-Malik b. Marwan, Ubaidullah b. Umar, Umar b. Ubaidullah …[6]
Al-Azami also compiled a list, discussing each personality individually, of forty-nine people of “the first century successors” who recorded hadeeth.[7] Al-Azami goes on to list eighty-seven of “the scholars covering the late first and early second centuries” who recorded hadeeth.[8] Then he lists “from the early second century scholars” 251 people who collected and recorded hadeeth.[9] Thus al-Azami has produced a list of 437 scholars who had recorded hadeeth and all of them lived and died before the year 250 A. H. Many of them are from before the time of Umar ibn Abdul Azeez, who has been wrongly credited with having been the first person to ask for the collection of hadeeth. The story of Umar ibn Abdul Azeez has actually been misunderstood and it does not mean that no one collected hadeeth before him.[10]
To quote al-Azami, “Recent research has proved that almost all of the hadeeth of the Prophet was [sic] written down in the life of the companions, which stretched to the end of the first century.”[11] This last statement is partially based on al-Azami’s own research in which he has mentioned many Companions and Followers who possessed written hadeeth. Elsewhere, he himself writes,
I have established in my doctoral thesis Studies in Early Hadeeth Literature that even in the first century of the Hijra many hundreds of booklets of hadeeth were in circulation. If we add another hundred years, it would be difficult to enumerate the quantity of booklets and books which were in circulation. Even by the most conservative estimate they were many thousands
Assalamualaikum
The formal editing of the books of hadith started in the rein of Umer bin Abdul Aziz (died 101 .H). but this fact is proved that some companions started collecting the prophet’s saying personally. In the beginning the prophet was worried that the hadith may mix with the Quran so he allowed only the writing of Quran. But afterwards when a big portion of Quran was revealed and many companions learned it by heart, then he permitted the writing of hadith.
The booklets of hadith that were formulated in the life of prophet are not now present in the same form, but they became the part of some later books. For example Imam Tarimzi narrates from Saad bin Abada Ansari RA that he had collected some hadith in a booklet. It is said his son uses to narrate hadith from this booklet. Ammam Bukhari says that this booklet was copied from the book of Abdullah bin Abi Aoffa who wrote it with his own hands. Jabbir bin Abdullah also contained a booklet of hadith.
Here I give a list and a brief description of the booklets and the books of Hadith.
Saheefa-e-Sdiqa
This was the most popular booklet of the times of prophet that was compiled by Abdullah bin Umro bin Alaas.
Saheefa-e-Hammam bin Munabba
Abbu Huraira RA also compiled many booklets of hadith but most of them were lost. Just one was left that is narrated by one of the students of Abbu Huraira RA, whose name was Hamman bin Munabba. This booklet is known by his name
Biographies of the Compilers of the Primary Hadith Collections
Imam Bukhari (194-265 AH), the life of Imam Muhammad ibn Ismâ`îl al-Bukhârî (from Bukhara, in what is today Uzbekistan), written by `Allâma Ghulâm Rasûl Sa`îdî, translated by `Allâmah Ishfaq Alam Qadri and M. Iqtidar (Minhaj-ul-Qur'an, March 1995, pp. 30-37).
Imam Muslim (202 or 206-261 AH / 817 or 821-875 CE) the life of Muslim ibn Hajjaj al-Qushayri al-Naysaburi (from Naysabur/Nayshapur/Nishapur, in northeastern Iran), the compiler of Sahih Muslim; written by Dr. Abdul Hamid Siddiqui.
Imam Abu Da'ud (202-275 AH) Abu Da'ud Sulaiman ibn Ash`ath Sijistani compiler of the Sunan Abi Da'ud, written by Alimah Alisha Akaloo.
Imam Tirmidhi (209-279 AH) Abu 'Isa, Muhammad ibn 'Isa ibn Sawra al-Tirmidhi, from Tirmidh, in what today is southern Uzbekistan, just inside the Uzbek border and due north of the Afghan city of Mazar-e Sharif.
Imam al-Nasa'i (215-303 AH), Abu 'Abd al-Rahman Ahmad ibn Shu'ayb ibn 'Ali ibn Sinan ibn Bahr al-Khurasani al-Nasa'i, from Nasa', which today is in Turkmenistan. His most well-known hadith collection is called the Sunan al-Nasa'i or more precisely al-Sunan al-mujtaba (The Selected Sunan), which is actually a selection of a larger work of his, al-Sunan al-kubra, which still appears not to have been published.
Imam Ibn Majah (209-273 AH), Abu 'Abdallah Muhammad ibn Yazid al-Rab'i al-Qazwini, from Qazwin in Iran. His hadith collection is called the Sunan Ibn Majah.
Imam Malik ibn Anas (93-179 AH), compiler of the Muwatta and origin of the Maliki madh'hab (school of law); written by Dr. G. F. Haddad.
Imam Ahmad ibn Hanbal (d. 241 AH), compiler of the Musnad Ibn Hanbal and origin of the Hanbali madh'hab (school of law); written by Dr. G. F. Haddad.
Al-Hâkim, Muhammad ibn `Abd Allâh al-Naysabûrî, known as Ibn al-Bayyi` (321-405 AH), compiler of the well-known al-Mustadrak `alâ al-Sahîhayn, supplement to the collections of Bukhari and Muslim; written by Dr. G. F. Haddad.
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Are There Any Early Hadiths?
First Composed: 8th August 2000
Last Updated: 18th November 2000
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Salamun Alaikum (Peace be upon you)
THE SAHIFAH OF HAMMAM IBN MUNABBIH
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Copyright © 2009 Joseph A Islam: Article last modified 26th March 2011
Hammam ibn Munabbih (d. 719 CE) was known to be a disciple of Abu Hurairah (d.677-78 CE). It is understood that Hammam wrote a 'sahifah' which comprised approximately 140 ahadith which he had heard from his tutor Abu Hurairah.It is often asserted that manuscripts of the original 'sahifah' of Hammam are to be found at both Berlin and Damascus. This isoften used as evidential proof that Hadith were being recorded in the first century of Islam and have been faithfully absorbed into later compilations. By cross referencing the Hadith found in the 'sahifah' with those in later compilations of Ahadith, the degree of faithfulness in the transmission process is established.Dr. Hamidullah, a scholar from the Indian subcontinent published a document entitled 'Sahifa Hammam ibn Munabbih' in which he attempted to argue that the manuscripts he cited provided evidence of Abu Hurairah's accounts as recorded by Hammam.Not only did he cite the Berlin, and Damascus manuscript, he also cited a manuscript at Cairo.His document which included his analysis was made available in both Urdu and in an English translation (published from Hyderabad 1955 and 1961). There also exists a French version of Dr. Hamidullah's work which is translated by Hossein G. Tocheport and is the source used in this article.Having cited Dr. Hamidullah's work, it is absolutely clear that the manuscripts he cites at these locations were not an original copy of the manuscripts but a reproduction. The Berlin copy further cites an individual by the name of Ibn Asaka who also had involvement with the manuscript at Damascus.(Non-French speakers are advised to have the following excerpts in red translated)
Certificats d'authentificationManuscrit de Berlin
§ 142 Le manuscrit de Berlin, comme nous l'avons déjà précisé, n'est pas une copie authentifiée, mais le scribe a reproduit tel quel le certificat qu'il a trouvé sur le manuscrit dont il a copié le texte. Il est intéressant de noter qu'il se réfère à Ibn 'Asâkir qui a eu aussi affaire au manuscrit de Damas, comme nous verrons plus loin. Nous reproduisons donc ce certificat tel quel (y ajoutant seulement les numéros devant les noms des auditeurs) [1]The nature of the manuscript at Damascus is also elucidated in Dr. Hamidullah's work. The title of the manuscript does indeed cite it as the Sahifah of Hammam ibn Munabbih. However this manuscript is not the actual sahifah that left Hammam ibn Munabbih's hands. Rather, it is one which was transmitted through a host of intermediate transmitters. Names mentioned are: Ma'mar, Abd ar-Razzaq, Ahmad ibn Yusuf as Sulami, Abu Bakr al-Qattan, Imam Abu'Abdullah ibn Mindahi and others as listed below.
Manuscrit de Damas§ 144 II présente de nombreux enregistrements, aussi bien sur la page de titre qu'à la fin de la copie. En voici les détails :
§ 145 a)sur la page du titre :Comme titre on lit :Sahîfah de Hammam ibn Munabbih, Allah lui fasse miséricorde, que Ma'mar a transmise de lui, que 'Abd ar-Razzâq a transmise de lui, qu'Ahmad ibn Yûsuf as- Sulamî a transmise de lui, qu'Abû Bakr al-Qattân a transmise de lui, que l'Imam Abu 'Abdallâh ibn Mindah a transmise de lui, que son fils 'Abd al-Wahhâb a transmise de lui, que le cheikh Abu'I-Khair Muhammad ibn Ahmad al-Muqaddar a transmise de lui, que le cheikh le majestueux et unique, l'imâm, le hâfiz Tâjuddîn Bahâ'ul Islam Badî' az-Zamâm Abu 'Abdallâh Muhammad ibn 'Abd ar Rahmân ibn Muhammad al-Mas'ûdî a transmise de lui. Allah redresse ce dernier et les agrée tous et accorde la sécurité jusqu'au Dernier jour. [2]
Manuscrit du Caire
§ 143/a Malgré la détérioration du papier de ce manuscrit, le texte que nous avons reproduit comme colophon (§ 140/b) semble constituer un certificat d'authentification. Il est encadré dans un carré. A part cela, sur la page du titre, ce manuscrit porte d'autres notices intéressantes, bien que parfois difficiles à déchiffrer. Ainsi: «L'audition (simâ') de Yûsuf Ibn 'Abd aî-Hâdi, que Allah lui pardonne. . .» Nous n'avons que des photos, et nous ne savons pas s'il n'existe pas une page de certificats que le photographe aurait supprimée comme «inutile». [3]Therefore, the manuscripts at both Berlin and Damascus are not the original manuscripts of Hammam ibn Munabbih from the 1st century of Islam that they are widely understood to be. Rather, they are later documents transmitted by an array of attestors purporting to represent an earlier document. The manuscripts at Berlin and Damascus represent nothing more than the Musannaf of Abdul Razzaq which not only includes transmissions from the chain 'Hammam ibn Munabbih - Ma'mar - Abd al-Razzaq' (as cited in the Damascus manuscript) but also an array of other transmissions such as those from Sufyan Al-Thawi and Ibn Jurayj.Please see the following illustration (Please click on the image)Once again, it is the level of faith that one is prepared to place in these transmitters which determines the overall authenticity of the contents of the manuscript. One is advised to consult the work of Harald Motzki [4] who quite convincingly argues for part of the chain's authenticity within the Musannaf of Abdul Razzaq.It is to be appreciated that the trustworthiness or the impeccable character of an individual is not indisputable testimony that what they transmit is true. One finds many examples within the ahadith literature in which pious forgeries were commonplace. It would not be implausible to expect well meaningful individuals being deceived by the information that they received and then innocently transmitted.
FINAL THOUGHTS
How many well meaning individuals have relied on the information provided by others who have cited the Sahifah at both Berlin and Damascus to be the true originals of Hammam's work on the authority of Dr. Hamidullah? How many have read Dr. Hamidullah's work to ascertain if the manuscripts were in fact original copies of Hammam's Sahifah or later transmissions?
REFERENCES
[1] HAMIDULLAH. M, Sahifah Hammam Ibn Munabbih, Translation by: Hossein G.Tocheport, Page 116
[2] Ibid., Page 118
[3] Ibid., Page 117-8
[4] MOTZKI. H, The Musannaf of Abd al-Razzaq al-San'ani as a Source of Authentic Ahadith of the First Century AH, Journal of Near Eastern Studies 60 (Chicago, 1991) pp.1-21, HADITH - The Formation of the Classical Islamic Word, edited by Harald Motzki (Ashgate Publishing Ltd, GB) - Page 287
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PERF No. 731: The Earliest Manuscript Of Mālik's Muwaṭṭaʾ Dated To His Own Time
Islamic Awareness
© Islamic Awareness, All Rights Reserved.
First Created: 18th June 2004
Last Updated: 19th June 2004
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Assalamu ʿalaykum wa rahamatullahi wa barakatuhu:
PERF No. 731, "the Muwaṭṭaʾ of Mālik ibn Anas". Recto Side.
PERF No. 731, "the Muwaṭṭaʾ of Mālik ibn Anas". Verso Side.
Date
Second half of 2nd century of hijra. This papyrus fragment is dated to Mālik's (d. 179 AH / 795 CE) own time.
Manuscript Number
PERF No. 731
Script
Early book hand carefully executed, especially on the recto. Note the angularity of the letters and the use of very early forms for some of them, such as the nūn in min of recto 2, the final qāf with slight double loop of recto 5, the extended initian ʿayn of verso 5 and 12, and the haʾ with beam, which is the characteristics of its sister forms, as in recto 8 and 14 and verso 3. Diacritical points are used rather freely. The alif of prolangation is generally omitted. The vowels and hamzah are indicated on in recto 9. A circle is used for punctuation; and a dot within the circle indicates collation.[1]
Recto has the contents of Bāb al-Targib fī-Sadaqah.
Location
Austrian National Library, Vienna.
Acknowledgement
We are grateful to the Austrian National Library, Vienna, for providing us the manuscript.
And Allah knows best!
References
[1] N. Abbott, Studies In Arabic Literary Papyri: Qur'anic Commentary And Tradition, 1967, Volume II, University of Chicago Press: Chicago (USA), p. 114.
The images above are reproduced from the stated sources under the provisions of the copyright law. This allows for the reproduction of portions of copyrighted material for non-commercial, educational purposes.
With the exception for those images which have passed into the public domain, the use of these images for commercial purposes is expressly prohibited without the consent of the copyright holder.
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Are There Any Early Hadiths?
M S M Saifullah & Imtiaz Damiel
© Islamic Awareness, All Rights Reserved.First Composed: 8th August 2000
Last Updated: 18th November 2000
Assalamu-`alaykum wa rahamatullahi wa barakatuhu:
1. Introduction
It is frequently claimed by the Christian missionaries that there are no hadith collections from the first century of hijra. According to them the first hadith collections were written around 250 years after hijra.
We will show the evidence of existence of hadith collections from first century of hijra.
2. Examples Of First Century Hadith Collections
The Sahifa Of Hammam bin Munabbih: This is perhaps one of the earliest known hadith collections. Hammam bin Munabbih was a student of Abu Hurrairah and well-known among the scholars of the hadith to be trustworthy. According to the book Arabic Literature To The End of Ummayyad Periodt:
An example is the Sahifah of Hammam bin Munabbih, (d. 110/719), a Yemenite follower and a disciple of companion Abu Hurrayrah, (d. 58/677), from whom Hammam wrote this Sahifah, which comprises 138 hadith and is believed to have been written around the mid-first AH/seventh century.[1]
The author went on to say:
It is significant that Hammam introduces his text with the words: "Abu Hurrayrah told us in the course of what he related from the Prophet", thus giving the source of his information in the manner which became known as "sanad" or "isnad", i.e., the teacher of chain of teachers through whom an author reaches the Prophet, a practice invariably and systematically followed in Hadith compilations.[2]
We can see that of the 138 narrations in the Sahifa, 98 of them are faithfully witnessed in the later collections of al-Bukhari and Muslim, both through narrations of Abu Hurrairah and witnessing narrations from other Companions.
We also see that all but two of the narrations are found in one section of the Musnad of Imam Ahmad, again witnessing the preservation of hadith and that earlier works were faithfully rendered in later documents.[3]
Using the first century Sahifa of Hammam bin Munabbih as a "control group" Marston Speight compared it (i.e., the Sahifa) with about the 1500 variant readings of the same ahadith found in the collections of Ibn Hanbal (Musnad), al-Bukhari (Sahih) and Muslim (Sahih); the last three collections date from 3rd/9th century. Speight says:
... the texts in Hammam and those recorded in Ibn Hanbal, Bukhari and Muslim with the same isnad show almost complete identity, except for a few omissions and interpolations which do not affect the sense of the reports. On the other hand, the same ahadith as told by other transmitters in the three collections studied show a rich variety of wording, again without changing the meaning of the reports.[4]
Further he comments about the reports of Hammam found in the later compilations of Ibn Hanbal, al-Bukhari and Muslim by saying that:
... I have found practically no sign of careless or deceptive practices in the variant texts common to the Sahifa of Hammam bin Munabbih.[5]
In other words, it shows the meticuluous nature of hadith transmission as well as high moral and upright characters of the transmitters as well as collectors of the hadith; a fact that Islamic traditions had always asserted and now the western scholarship endorses it.
The Musannaf of `Abd al-Razzaq al-San`ani:[6] An article by Harald Motzki appeared in the Journal of Near Eastern Studies that mentioned about the the Musannaf of `Abd al-Razzaq al-San`ani as a source of authentic ahadith of the first century AH. Since the article is quite huge (21 pages), we will deal with only the conclusions of the author.
While studying the Musannaf of `Abd al-Razzaq, I came to the conclusion that the theory championed by Goldziher, Schacht, and in their footsteps, many others - myself included - which in general, reject hadith literature as a historically reliable sources for the first century AH, deprives the historical study of early Islam of an important and a useful type of source.[7]
Some important hadith collections from second century of hijra are the following:[8]
The Muwatta' of Malik bin Anas: Malik bin Anas (d. 179/795) was the founder of Maliki school of jurisprudence. The Muwatta' of Malik was compiled in mid-second century AH. It is not a corpus ofhadith in a true sense but a collection of practices of people of Madinah.
Musannaf of Ibn Jurayj (d. 150 AH)
Musannaf of Ma`mar bin Rashid (d. 153 AH)
A detailed report on hadith can be seen at `Abdur Rahim Green's Debate Material.
And Allah knows best!
[1] A. F. L. Beeston, T. M. Johnstone, R. B. Serjeant and G. R. Smith (Ed.), Arabic Literature To The End of Ummayyad Period, 1983, Cambridge University Press, p. 272.
[2] ibid.
[3] More information can be obtained from the book Sahifa Hammam bin Munabbih: The Earliest Extant Work On The Hadith, 1979, M. Hamidullah, Centre Cultural Islamique.
[4] R. M. Speight, "A Look At Variant Readings In The Hadith", Der Islam, 2000, Band 77, Heft 1, p. 170.
[5] ibid., p. 175.
[6] `Abd al-Razzaq b. Hammam al-San`ani (ed. Habib al-Rahman al-A`zami), Al-Musannaf, 1970-72, 11 Volumes, Beirut.
[7] H. Motzki, "The Musannaf Of `Abd al-Razzaq Al-San`ani As A Source of Authentic Ahadith of The First Century A.H.", Journal Of Near Eastern Studies, 1991, Volume 50, p. 21.
[8] Beeston et al., Arabic Literature To The End of Ummayyad Period, op.cit, pp. 272-273.
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Sahifah Hammam ibn Munabbih
From Wikipedia, the free encyclopedia
Sahifah Hammam ibn Munabbih is perhaps one of the earliest known hadith collections,[1]by 8th century scholar Hammam ibn Munabbih. It has been translated, in the 20th century, byMuhammad Hamidullah.
See also[edit]
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