(narrative, talk) with the definite article ( al-ḥadīt̲h̲ ) is used for Tradition, being an account of what the Prophet said or did, or of his tacit approval of something said or done in his presence. K̲h̲abar (news, information) is sometimes used of traditions from the Prophet, sometimes from Companions or Successors. At̲h̲ar , pl. āt̲h̲ār (trace, vestige), usually refers to traditions from Companions or Successors, but is sometimes used of traditions from the Prophet. Sunna (custom) refers to a normative custom of the Prophet or of the early community. I. The development of Ḥadīt̲h̲ Tra…

(sacred, or holy tradition), also called ḥadīt̲h̲ ilāhī , or rabbānī (divine tradition), is a class of traditions which give words spoken by God, as distinguished from ḥadīt̲h̲ nabawī (prophetical tradition) which gives the words of the Prophet. Although ḥadīt̲h̲ ḳudsī is said to contain God’s words, it differs from the Ḳurʾān which was revealed through the medium of Gabriel, is inimitable, is recited in the ṣalāt , and may not be touched or recited by the ceremonially unclean. Ḥadīt̲h̲ ḳudsī does not necessarily come through Gabriel, but may have come through inspiration ( ilhām …

I. Architecture. The first dār al-ḥadīt̲h̲ [ q.v.] founded by Nūr al-Dīn in Damascus served as a prototype for similar ¶ establishments set up in Syria, ʿIrāḳ, Egypt and Palestine during the Zangid, Ayyūbid and Mamlūk periods. Unfortunately, this particular building is now virtually a ruin. The façade is completely disfigured by little shops built on the site of the rooms situated to the north of the courtyard. Of the building as a whole, some traces still exist: the walls of a prayer room with some vestiges of the miḥrāb decoration; the façade of this prayer r…

, also aṣḥāb al-ḥadīt̲h̲ , the partisans of traditions [see ḥadīth]. Traditionalism in Islam manifested itself first in the re-emergence of the old Arabian concept of sunna [ q.v.], the normative custom of the community, which was in due course identified with the sunna of the Prophet. This normative custom found its expression in the "living tradition" of the ancient schools of religious law, which came into being at the very beginning of the second century of Islam. In opposition to the ancient schools and their extensive use of human reasoning and personal opinion [see aṣḥāb al-raʾy and r…

, "the followers of the Prophetic tradition", is a designation used in India and Pakistan for the members of a Muslim sect, who profess to hold the same views as the early aṣḥāb al-ḥadīt̲h̲ or ahl al-ḥadīt̲h̲ [ q.v.] (as opposed to ahl al-raʾy ). They do not hold themselves bound by taḳlīd or obedience to any of the four recognized imāms of the fiḳh-schools but consider themselves free to seek guidance in matters of religious faith and practice from the authentic traditions, which together with the Ḳurʾān are in their view the only worthy guide for true Muslims. They disregard the opinions of ¶ th…

[see ahl al-ḥadīt̲h̲ ].

I. Architecture [see supplement]. II. Historical development. The name Dār al-ḥadit̲h̲ was first applied to institutions reserved for the teaching of ḥadīt̲h̲s in the sixth century of the Hid̲j̲ra. The conclusion that until that time ḥadīt̲h̲s were learned through the journeys called ṭalab al-ʿilm , there being no special schools for the science of ḥadīt̲h̲ (cf. Goldziher, Muh . Stud , ii, 186), is not consonant with the results of the study of materials now available. Hence, among other matters connected with ḥadīt̲h̲, the effects of the misunderstanding of the nature and object of the ṭ…

(principles of ḥadīt̲h̲) refers in a general way to the disparate disciplines the mastery of which distinguished a true scholar of ḥadīt̲h̲ [ q.v.] from a mere transmitter. The term was never satisfactorily defined nor was it differentiated from similar ones like ʿulūm (or ʿilm ) al-ḥadīt̲h̲ , iṣṭilāh al-ḥadīt̲h̲ , muṣṭalaḥāt al-ḥadīt̲h̲ , etc. It should be noted that the popular division of the study of ḥadīt̲h̲ into riwāya (transmission) and dirāya (intellectual appreciation), with the latter corresponding to the uṣūl al-ḥadīt̲h̲ , is problematic in the…

(a.), creation. I.— Lexicographical data. K̲h̲alḳ, noun of action of the verb k̲h̲alaḳa , which properly means the act of creating, can also be used to designate Creation in its entirety: wa’l-k̲h̲alḳ yakūn al-maṣdar wa-yakūn al-mak̲h̲lūḳ ( LA). The noun of the agent, al-k̲h̲āliḳ , defined by the article, is applied only to God and is one of His Names. According to the LA, in the speech of the Arabs al-k̲h̲alḳ is used to designate the production of some new thing ( ibtidāʿ ) on a pattern which has not been previously employed ( ʿalā mit̲h̲āl lam yusbaḳ ilayh ). Abū …

[see ḥadīt̲h̲ ].

[see ḥadīt̲h̲ ].

[see Ḥadīt̲h̲ , Ḥikāya , Ḳāṣṣ , k̲h̲abar , Ḳiṣṣa , nādira , rāwī , riwāya ].

, Taḳī ’l-Dīn Abū ʿAmr ʿUt̲h̲mān b. ʿAbd al-Raḥmān al-Kurdī al-S̲h̲ahrazūrī , who belonged to the S̲h̲āfiʿī mad̲h̲hab , was born in 577/1181 at S̲h̲arak̲h̲ān, a village in the Irbil district near S̲h̲ahrazūr, and died in Damascus in 643/1245. He studied fiḳh at S̲h̲ahrazūr with his father, who later took him to Mosul where he studied ḥadīt̲h̲ . He continued his studies in a number of centres such as Bag̲h̲dād, Naysābūr, Merv, Damascus, Aleppo, Ḥarrān and Jerusalem, with distinction. Ibn K̲h̲allikān, who studied under him for a ye…

(a., pl. of ṣāliḥ ) "the virtuous, upright ones", cited in the Ḳurʾān at VII, 168, XXI, 105 and LXXII, 11, and 30 other times as ṣāliḥīn . The ṣāliḥ is associated by Ibn Taymiyya [ q.v.] with the ṣiddīḳ s, those asserting the truth, the s̲h̲ahīd s, martyrs and the abdāl , substitutes, as all representing the firḳa nād̲j̲iya , the sect which alone will be saved out of ¶ the 73 into which, according to a ḥadīt̲h̲ , the umma or community will be divided (see H. Laoust, La profession de foi de Ibn Baṭṭa , Damascus 1958, 17 n.). This ḥadīt̲h̲ is to be set by the side of Ḳurʾān, LXXII, 11, "And that so…

(a.), technical term used in the science of ḥadīt̲h̲ [ q.v.] for a well-known tradition transmitted via a minimum of three different isnād s [ q.v.]. ¶ (G.H.A. Juynboll) Bibliography Nūr al-Dīn ʿItr, Muʿd̲j̲am al-muṣṭalaḥāt al-ḥadīt̲h̲iyya, Damascus 1976, 98, and the literature quoted there.

(a.), a religio-legal term. The meaning of the root appears to be “to raise”, especially “to elevate a thing so that it is visible to all”. The word does not occur with this sense in either Ḳurʾān or Ḥadīt̲h̲ , but it may be etymologically connected with naṣaba . In the technical vocabulary of uṣūl al-fiḳh , the term refers to a text whose presence in either Ḳurʾān or Ḥadīt̲h̲ must be demonstrated to justify an alleged ruling. In his Risāla , al-S̲h̲āfiʿī uses it to refer to rulings textually referred to in either Ḳurʾān or Sunna , (81, 83, 88, 138, 149, 158-9, 166, 17…

, Muḥammad b. ʿAbd Allāh b. Muḥammad Abū ʿAbd Allāh Ibn al-Bayyiʿ , a traditionist of note, b. 321/933, d. 405/1014. He travelled in various countries to study Ḥādit̲h̲ and heard traditions from about 2000 s̲h̲ayk̲h̲ s. Because he held the office of ḳāḍī for a time he became known as al-Ḥākim. He wrote many books, among them Maʿrifat ʿulūm al-ḥadīt̲h̲ , an important work on the science of Ḥadīt̲h̲ , which set a standard for the method of dealing with the subject. Though he was held in high esteem for his scholarship and was visited by many sc…

, also ahl al-raʾy , the partisans of personal opinion, a term of deprecation applied by the ahl al-ḥadit̲h̲ [ q.v.] to their opponents among the specialists in religious law. Raʾy [ q.v.] originally meant “sound opinion”, and was used of the element of human reasoning, whether strictly systematic [see ḳiyās] or more personal and arbitrary [see istiḥsān], which the early specialists used in order to arrive at decisions on points of religious law. The ahl al-ḥadīth , however, who rose in opposition to the ancient schools of religious law, regarded this as illegitimate; in…

, a saint whose story is said to have been related by the Prophet himself and has therefore found a place in the ḥadīt̲h̲ . The various versions differ in details one from another, but one motif is common to them all, that the saint is accused by a woman, who had had a child by another man, of being its father; but the child itself, on being asked by the saint, declares the real father’s name and thus clears the saint from suspicion. “D̲j̲urayd̲j̲” is the Arabic reproduction of Gregorius, and one version rightly states that he lived in the prophetless period ( fatra [ q.v.]) between Jesus and Muḥamm…

, abū zakariyyāʾ yazīd b. muḥ. b. iyās b. al-ḳāsim , historian of Mosul, who died in 334/945-6. While the work on Mosul by Ibrāhīm b. Muḥ. b. Yazīd al-Mawṣilī, who lived a generation before Al-Azdī, appears to have been concerned only with the biographies of religious scholars, al-Azdī wrote both on the "Classes of Mosul ḥadīt̲h̲ Scholars" and on the political history of Mosul, either in one combined or in two separate works. His treatment of ḥadīt̲h̲ scholars is known only from quotations and seems to have been restricted to the limited information usually found in rid̲j̲āl …

(a.), a term with various meanings, of which that of text of a ḥadīt̲h̲ [ q.v.] is to be noted. Matn already appears with the sense of “text” in pre-Islamic poetry, and has been used thus in Arabic literature up to the present day. It denotes especially the text of a book as distinguished from its oral explanation or its written or printed commentary. In connection with traditions, matn denotes the content or text itself, in distinction from the chain of traditionists who have handed it down ( isnād [ q.v.]). The choice of this term to designate the body of a ḥadīt̲h̲ led Goldziher to put forwar…

, “those who apply reasoning”. This term originally denotes the Muʿtazila [ q.v.], and it is probable that they coined it themselves. It occurs in Ibn Ḳutayba, Taʾwīl Muk̲h̲talif al-Ḥadīt̲h̲ , passim; al-Masʿudī speaks of ahl al-baḥt̲h̲ wa ’ l-naẓar ; synonyms are ahl al-kalām (in al-S̲h̲āfiʿī) and al-mutakallimūn (in al-As̲h̲ʿarī). Later, ahl (or aşḥāb ) al-naẓar came to denote the careful scholars who held a sound, well-reasoned opinion on any particular question. See also naẓar . (Ed.)

(a.), the verbal noun from dawwana "to register”, most probably a denominal verb from the Persian noun dīwān [ q.v.]. For tadwīn in the connotation of “drawing up lists for military and administrative purposes”, see dīwān. For its use as “gathering poetry of a certain poet or tribe”, see s̲h̲iʿr . In the science of ḥadīt̲h̲ , the term indicates the collecting of traditions in writing in order to derive legal precepts from them and not as a mere memory aid, for which rather the terms kitābat al-ʿilm or k. al-ḥadīt̲h̲ were used. The period of tadwīn al-ḥadīt̲h̲ is genera…

, chain of authorities, an essential part of the transmission of a tradition. Little need of this was realized in the earliest times, but as the first century of Islam advanced, the need for stating one’s authority developed. The collections of traditions which were compiled mainly in the 3rd/9th century onwards give complete isnād s. See al-d̲j̲arḥ wa ’l-taʿdīl and ḥadīt̲h̲ . Add to the Bibliographies Fazlur Rahman, Islam, London 1966, chap. 3 passim and Nabia Abbott, Studies in Arabic literary papyri II, Qurʾanic commentary and tradition, Chicago 1967, see Index. (J. Robson)

(a.), lit. “sorting out, distinguishing, classifying s.th.”, whence “putting in order, composing a book, etc.”, and then as a common noun “orderly presentation or classification”. See ins̲h̲āʾ ; kitāb , and the Bibl . to this last article, to which should be added G. Bosch, J. Carswell and G. Petherbridge, Islamic bindings and bookmaking. Catalogue of an exhibition, The Oriental Institute, Chicago 1981; J. Pedersen, The Arabic book, Eng. tr. G. French, Princeton 1984. The associated noun form muṣannaf has a technical usage in Islamic religious litera…

, (disparaging and declaring trustworthy), a technical phrase used regarding the reliability or otherwise of traditionists and witnesses. This article deals with the former; for the latter see ʿadl . While the criticism of ḥadīt̲h̲ did not, as is often said, apply solely to the isnād , This formed a very important part of it. In the course of the 2nd/8th century when it was realized that many false traditions were being invented, interest in the transmitters developed, and statements regarding their qualities were made…

(a.), a term of Islamic law, verbal noun from Form II verb dallasa which means, according to LʿA , “to conceal a fault in a commodity”, with a not obviously related noun form dalas “darkness”. 1. In the law of sale and contract. According to a generally-accepted view, found e.g. in Coulson, the term stems from the Byzantine Greek word dolos (< Latin dolus ) with the idea of fraudulent concealment of defects in merchandise. Ryner points out that both tadlīs and tag̲h̲rīr [ q.v.] appear to be almost synonymous and used interchangeably by classical ¶ authors. Tadlīs is th…

(a), a pickpocket. The word is derived from the action of swifdy cutting an object. The ṭarrār is also called k̲h̲ālis , muk̲h̲talis or nas̲h̲s̲h̲āl , each of which indicates acquisition of other people’s property in a public place. Muk̲h̲talis , however, places greater emphasis on secrecy, while the newer term, nas̲h̲s̲h̲āl, indicates swiftness in picking the object (Ibrāhīm Anīs et alii, al-Muʿd̲j̲am al-wasīṭ , Cairo 1972, i, 249, ii, 554, 923). Although, according to Ibn al-At̲h̲īr, there is a ḥadīt̲h̲ narrated by al-S̲h̲aʿbī stating that a ṭarrār is liable to amputation, Musli…

, Abū Muḥammad al-Ḥasan b. ʿAbd al-Raḥmān b. K̲h̲allād, often referred to in mediaeval Arabic literature as Ibn al-K̲h̲allād . ḳāḍī and author of various works of adab [ q.v.] ¶ who died in 360/971. His date of birth is unknown, but judging by the death dates of his alleged tradition masters, he must have been born some one hundred years earlier, if credence were to be granted at all to the usual longevity ascribed to transmitters of that period. For references to biographical notices on him, see GAS, i, 193. Of the poetry attributed to him a few lines have been preserved in Yatīmat al-dahr …

, S̲h̲ayk̲h̲ al-Ḥadīt̲h̲ Mawlānā Muḥammad , an Indian traditionist and influential member and ideologist of the Tablīg̲h̲ī D̲j̲amāʿat [ q.v.], d. 1982. He was related by birth to the leaders of this movement and closely linked with them. Born in his ancestral village of Kāndhala in what was then the United Provinces (now Uttar Pradesh), he was educated in esoteric religious studies at the seminary in Sahāranpūr [ q.v.], which was affiliated to the school of Deoband [ q.v.], under the direction of his father. He also had K̲h̲alīl Aḥmad Ambat̲h̲awī as his teacher of ḥadīt̲h̲ …

, a genre of literary and religious works centred round 40 ḥadīt̲h̲s of the Prophet. This type of work has arisen, from one aspect, from the ḥadīt̲h̲ which says “The member of my community who learns 40 ḥadīt̲h̲s connected with the prescriptions of the faith will be raised to life by God among the authorities on the law and the scholars”, and from another aspect, from certain secondary factors: the desire to be covered by the Prophet’s grace, the hope of escaping the tortures of hell-fire, the intention of enabling oneself to see the great ones, etc. Works in this category of arbaʿūn ḥadīt̲h̲ an m…

, Ibn S̲h̲ihāb , i.e. Abū Bakr Muḥammad b. Muslim b. ʿUbayd Allāh b. ʿAbd Allāh b. S̲h̲ihāb, d. 124/742, one of the founders of Islamic tradition in the widest sense of the word. The source ¶ material about him includes both biographical data and instructive anecdotes; the latter reflect both admiration for his achievement and criticism of his links with the Umayyads and of some laxity on his part regarding the transmission of ḥadīt̲h̲ . Al-Zuhrīʾ s first tutor ( muʾaddib ) was probably the mawlā [ q.v.] Ṣāliḥ b. Kaysān al-Madanī. From ʿAbd Allāh b. T̲h̲aʿlaba b. Ṣuʿayr al-ʿUd̲h̲rī [see ʿud̲h̲ra…

(a.), or al-Nāsik̲h̲ wa ’l-Mansūk̲h̲ , is the generic label for a range of theories advanced in the fields of Tafsīr , Ḥadīt̲h̲ and uṣūl al-fiḳh since a comparison of verse with verse, ḥadīt̲h̲ with ḥadīt̲h̲, ḥadīt̲h̲ with verse and both Ḳurʾan and Ḥadīt̲h̲ with the Fiḳh suggested frequent, serious conflict. That the Prophet’s mission had extended over a quarter of a century inspired the idea of gradual development in the details of the regulations introduced in both Ḳurʾān and Sunna. Nask̲h̲ applies to each of the two sources and to the relations between them. Most accepted the nask̲h̲ …

(a.), a technical term in the science of ḥadīt̲h̲ [ q.v.]. It is used to indicate that established transmission methods, e.g. as indicated by terms such as ḥaddat̲h̲anī , ak̲h̲baranī or samiʿtu , are not known to have occurred, or have not been observed, between the transmitters of one or more links in an isnād [ q.v.]. The method described by the term muʿanʿan solely consists of the preposition ʿan “on the authority of”. Isnāds with one or more times the preposition ʿan between two transmitters are called muʿanʿan isnāds . Closely connected with this sort of isnād and often dealt with in t…

(a.), a technical term in the science ¶ of ḥadīt̲h̲ [ q.v.] used to describe a certain type of tradition or a transmitter of such traditions. The plural of munkar is either munkarāt or manākīr . The definition of the term hinges on two connotations of the verb ankara , which conveys among others the notions “to be ignorant of” as well as “to reject” or “disapprove”. Thus the term can be translated by “unknown” as well as “objectionable”, and in whatever context it occurs, it potentially constitutes a double entendre. Some Muslim scholars equate the term with s̲h̲ād̲h̲d̲h̲ …

b. al-Ward, Abū Bisṭām al-ʿAtakī, a mawlā from Baṣra with the honorific s̲h̲ayk̲h̲ al-islām , was an eminent scholar and collector of ḥadīt̲h̲ [ q.v.]. Born during the years 82-6/702-7, his death from the plague is generally taken to have occurred in 160/776. Originally from Wāsiṭ, he came to live in Baṣra, where he sought out al-Ḥasan al-Baṣrī [ q.v.]. S̲h̲uʿba is recorded to have studied masāʾil (= juridical problems) with him, so if that is historical he may be assumed to have arrived there in or before 110/728, the year in which Ḥasan…

, Abu ’l-Ḥasan ʿAlī b. ʿUmar b. Aḥmad b. Mahdī b. Masʿūd b. al-Nuʿmān b. Dīnār b. ʿAbdallāh , was born in Dār al-Ḳuṭn, a large quarter of Baghdad, whence he got his nisba , in 306/918. He was a man of wide learning who studied under many scholars. His studies included the various branches of Ḥadīt̲h̲ learning, the recitation of the Ḳurʾān, fiḳh and belles-lettres. He is said to have known by heart the dīwāns of a number of poets, and because of his knowing the dīwān of al-Sayyid al-Ḥimyarī he was accused of being a S̲h̲īʿī. His learning was so wide that many …

, Abū Isḥāḳ , traditionist, jurist and man of letters (198-285/811-98). He was a pupil in ḥadīt̲h̲ of Aḥmad b. Ḥanbal, which did not prevent al-Subkī from listing him among the S̲h̲āfiʿīs. Among his teachers were the Basran Musaddad b. Musarhad, who was always closely linked with Ḥanbalism (Brockelmann, S I, 310), ʿAffān b. Muslim, also a traditionist, and al-Ḳāsim b. Sallām, a man of letters and exegetist. His philological learning often brought him into contact with the grammarian T̲h̲aʿ…

(a.), an adjective generally meaning "righteous", "virtuous", "incorrupt", used in the science of ḥadīt̲h̲ [ q.v.] criticism as a technical term indicating a transmitter who, although otherwise praised for his upright conduct, is known to have brought into circulation one or more traditions spuriously ascribed to the Prophet Muḥammad. It is the contents of such traditions, as well as their underlying meaning, that characterise their recognized inventor as ṣāliḥ rather than as waḍḍāʿ , i.e. "forger", or kad̲h̲d̲h̲āb , "liar". Transmitters labelled ṣāliḥ, or its presumably slig…

(the nisba varies between al-Bag̲h̲dādī , al-Ḵh̲urāsāni and al-Anṣārī ), grammarian, Kurʾānic scholar and lawyer, was born at Harāt about 154/770, his father, of Byzantine descent, being a mawlā of the tribe of Azd. He studied first in his native town, and in his early twenties (about 179/795) went to Kūfa, Baṣra and Bag̲h̲dād where he completed his studies in grammar, ḳirāʾāt , ḥadīt̲h̲ and fiḳh . In none of these fields did he adhere to one school or group, but chose a middle position in an eclectic way. Returning home he became tutor in two influential fami…

, Mihrān Abu ’l-Naḍr al-ʿAdawī al-Baṣrī (born ca. 70/689, d. between 155 and 159/771-6), traditionist in Baṣra, mawlā of the Banū ʿAdī b. Yas̲h̲kur. Saʿīd is mentioned among the first who compiled systematic ḥadīt̲h̲ collections of the muṣannaf [ q.v.] type (see ibn d̲j̲urayd̲j̲ ; Juynboll, 22; Van Ess, 63). Among his works were a K. al-Sunan and a K. al-Ṭalāḳ ; none of them is extant. His repute as a traditionist is equivocal; he is generally considered reliable until he became “confused” some ten years before his death. Aḥmad b. Ḥanbal is said to have accused him of tampering ( tadlīs [ q.v.]) …

, the most famous representative of the Moroccan family of the Fāsiyyūn, b. in al-Ḳaṣr al-Kabīr 1077/1599, d. 1091/1680. He was the head of the zāwiya of the S̲h̲ād̲h̲iliyya in al-Ḳaṣr al-Kabīr. He wrote a fahrasa and some books on ḥadīt̲h̲ , but he is best known as one of the main representatives of Moroccan ṣūfism at the beginning of the 17th century. His descendants form today a very numerous and important branch of the religious and scholarly aristocracy of Fez (the inhabitants of the town being called, in order to avoid a confusion with the family of the Fāsiyyūn, ahl Fās ). (E. Lévi-Provenç…

, by-name of Abū ʿAbd Allāh Muḥammad b. Aḥmad , a Ḥasanī s̲h̲arīf from Constantine who moved to Fez, where he taught ḥadīt̲h̲ , logic and dialectic. None of his works has survived, but some noteworthy responsa ( ad̲j̲wiba ) on a number of cases of the category of ( nawāzil ) reveal his competence in the subject. He died in 1116/1704-5. (M. Lakhdar) Bibliography É. Lévi-Provençal, Chorfa, 288 and n. 2 Ḳādirī, Nas̲h̲r, ii, 184 idem, al-Nas̲h̲r al-kabīr, ii, fol. 53 r. idem, Iltiḳāṭ, fol. 57 r. M. Lakhdar, La vie littéraire au Maroc sous la dynasite ʿalawide, index.

(a., pl. rawātib ), a word meaning what is fixed and hence applied to certain non-obligatory ṣalāts or certain litanies. The term is not found in the Ḳurʾan nor as a technical term in Ḥadīt̲h̲ . On the first meaning, see nāfila . As to the second, it is applied to the d̲h̲ikr [ q.v.] which one recites alone, as well as to those which are recited in groups. We owe to Snouck Hurgronje a detailed description of the rawātib practised in Acheh [ q.v.]. (A.J. Wensinck) Bibliography C. Snouck Hurgronje, De Atjèhers, Batavia-Leiden 1893-4, ii, 220. English tr. O’Sullivan, The Achehnese. Leiden 1906, ii…

, Aḥmad b. ʿAlī Abū Bakr al-Rāzī , famous Ḥanafī jurist and chief representative of the aṣḥāb al-raʾy [ q.v.] in his day. He was born in 917/305, went to Bag̲h̲dād in 324, and there studied law under ʿAlī b. al-Ḥasan al-Kark̲h̲ī. He also worked on the Ḳurʾān and ḥadīt̲h̲ , handing down the ḥadīt̲h̲s of al-Āṣim, ʿAbd al-Bāḳī Ḳāniʿ (the teacher of the famous al-Dāraḳuṭnī [ q.v.]), ʿAbd Allāh b. D̲j̲aʿfar al-Iṣfahānī, Ṭabarānī, and others. Following the advice of his teacher Kark̲h̲ī, he went to Nīs̲h̲āpūr, in order to study uṣūl al-ḥadīt̲h̲ under al-Ḥākim al-Nīsābūr…

, Abu ’l-Walīd/Abū Ḵh̲ālid ʿAbd al-Malik b. ʿAbd al-ʿAzīz b. D̲j̲urayd̲j̲ al-Rūmī al-Ḳuras̲h̲ī al-makkī (80-150/699-767), Meccan traditionist of Greek slave descent (the ancestor being called Gregorios) and probably a mawlā of the family of Ḵh̲ālid b. Asīd. ¶ After having first of all become interested in gathering together traditions of philological, literary and historical interest, he brought together ḥadīt̲h̲s from the mouths of ʿAṭāʾ b. Abī Rabāḥ, al-Zuhrī, Mudd̲j̲āhid, ʿIkrima and other famous persons, and passed them on, notably to Wakīʿ, Ibn al…

, Aḥmad b. Muḥammad b. Salāma b. ʿAbd al-Malik al-Azdī al-Ḥad̲j̲rī Abū Ḏj̲aʿfar, a Ḥanafī jurist (d. 321/933). He spent most of his life in Egypt, with only one brief trip to Syria. His fame depends on his writings which include works of fiḳh , works on technical legal and judicial matters, ḥadīt̲h̲ criticism, and a famous and enduring statement of the Muslim creed. Life . Basic biographical details are provided in the Ḥanafī biographical tradition represented by Ibn Ḳutlūbug̲h̲ā, al-Ḳuras̲h̲ī and al-Laknawī. The last of these works inco…

(a.), a verbal noun of raʾā , the common Arabic verb for seeing with the eye, has among its various closely related meanings that of opinion (i.e. a seeing of the heart) on questions of Islamic law not within the literal scope of the revealed texts ( naṣṣ ) of the Ḳurʾān or ḥadīt̲h̲. Although sometimes used for an opinion on a specific question of law (for which ḳawl is most common), raʾy is more often used for the body of such opinions held by a particular jurist (i.e. the raʾy of Abū Ḥanīfa) and for the reasoning used to derive such opinions. It is also found in the sense of the in…

, aslam b. sahl al-wāsi̊ṭi̊ al-razzāz , author of a History of Wāsiṭ. Nothing is known of his life except the names of some of his authorities, among them Wahb b. Baḳiyya (155-239/772-853), supposedly his maternal grandfather (but cf. al-Ḵh̲aṭīb al-Bag̲h̲dādī, Taʾrīk̲h̲ Bag̲h̲dād , xiii, 4883-4), and the approximate date of his death, between 288/901 and 292/904-05. The History of Wāsiṭ has come down to us in an incomplete manuscript in Cairo (Taymūr, taʾrīk̲h̲ no. 1483) which had an interesting history and possesses considerable association val…

(a.), plural ak̲h̲bār , ak̲h̲ābir , report, piece of information. The word is not used in any special context in the Ḳurʾān. In the ḥadīt̲h̲ it occurs among other passages in the tradition which describes how the d̲j̲inn by eavesdropping obtain information from heaven ( k̲h̲abar min al-samaʾ ) and how they are pelted with fiery meteors to prevent them from doing so (al-Buk̲h̲ārī, Ad̲h̲ān , bāb 105; Muslim, Ṣalāt , tr. 149); al-Tirmid̲h̲ī, Tafsīr , Sūra Ixxii, trad. 1). In his collection al-Buk̲h̲āri has a chapter entitled Ak̲h̲bār al-āḥād , which, as the tard̲j̲ama …