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ABSTRACT
This article discusses the application of early definitions used in the science of hadith in the work of Manzumatu-l-
Bayquni. Before proceeding to the study of parts of hadith, it is appropriate to familiarize yourself with the initial
definitions used in the science of hadith.
KEYWORDS
Hadith, saheeh, “Shozz”, isnadi mutasil, Munqate’, Mursal, Mu’zol, adl, sanad, Maqtu.
INTRODUCTION
Commenting on the preface to Imam Bayquni’s verse,
Zarqani and Ajhuri are referring to something that
exists in the mind with the sign “and this (“And this...”
means the parts and types of the hadith)....” beginning
with “and this...” in the second stanza of the work
(“Present in the mind” means information that
appears in the mind through imagination. Everything
that exists has 4 bodies; 1. What is available in the
finger, i.e. writing, 2.Information, available in the
language, i.e pronunciation, 3. In the mind, i.e. what is
available in the imagination, 4.In the eye, i.e.
information known by sight). This state, even before
Research Article
THE APPLICATION OF THE FIRST DEFINITIONS USED IN THE SCIENCE OF
HADITH IN THE WORK OF MANZUMATU-L-BAYQUNI
Submission Date:
September 10, 2022,
Accepted Date:
September 20, 2022,
Published Date:
September 30, 2022
Crossref doi:
https://doi.org/10.37547/ajsshr/Volume02Issue09-04
Jaloliddin Kh. Khamrokulov
Researcher of the International Islamic Academy of Uzbekistan
Journal
Website:
https://theusajournals.
com/index.php/ajsshr
Copyright:
Original
content from this work
may be used under the
terms of the creative
commons
attributes
4.0 licence.
Volume 02 Issue 09-2022
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VOLUME
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the work was written, consisted of “several parts”. The
author later notes that “Hadith (science) is of several
types”, that is, the science of hadith consists of 34
types [1]. By the word “parts”, the author meant the
varieties included in those parts. Even if it is not
intended, in fact, parts of the hadith do not go beyond
the three types that most scholars consider: sahih,
hasan, and weak. If those types include the qualities of
acceptability, their highest level is authentic, the
lowest level is hasan, and if they do not include any of
them, then it is a weak message. Some scholars did not
mention the hasan type separately, but added it to the
list of sahih. “Each of them comes with its limit”, “with
its limit” in the verse, the sentence is a limit that
includes some features of hadith manifestations, and
this phrase is brought to the mind of a person who has
just started the science of hadith, and there is no
example of that limit - limit. because in the next
sentence there is a sentence beginning with “before
them (parts of the hadith)”.
THE MAIN FINDINGS AND RESULTS
In the third verse of the author’s work, the authentic
hadith narration is discussed as follows.
اَهُل َّوَأ
«
ُحي ِحَّصلا
»
َّذَشُي ْمَل َو ُهُداَنْسِإ * َلَصَّتا اَم َوُه َو
َّلَعُي ْوَأ
Meaning
:
3. The first of them (parts of the hadith) is “saheeh”
and it is a hadith with a consistent chain of
transmission, neither shazz nor flawed.
This is the poetic statement:
3. Avvali sahihdir muttasil isnod,
Shozz-u illatlardan mutlaqo u pok
Baiquni started with sahih when mentioning parts of
hadiths. Because it is considered the most honorable of
the parts of sahih hadith.
“Sahih” in the dictionary
“
ةَح ِّ صلا
”
made from the word,
means “steady” “healthy”.
Ajhuri, the poet of the work “Al-Manzuma” appeared
in the verse; He commented that “the beginning of
them (parts of the hadith)” that is, the first of those
parts [2] is “saheeh” whose reliability is agreed upon
by the muhaddis. “And it is like that” text is “isnadi
mutasil” that is, the text is a hadith narrated in a
continuous manner, and each of the narrators of that
hadith heard the narration from his shaykh. Therefore,
this definition does not include Munqate’ [3], Mursal
and Mu’zol types of messages that come later. For
example, “Shozz” is a hadith that does not contain any
falsehood and “is not flawed” by narrating the hadith
in a mursal [4] way and does not have any flaw that
undermines the authenticity of the hadith. In this case,
the vice is the same whether it is “maxfiy” [5] (hidden)
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or “zohiriy
”
[6] (visible). The author [7] of “An-Nukhba”
did not want to exclude the “hidden” evil from this
definition by noting that the evil is “secret”. Because
the hidden defect affects the authenticity of the
hadith, while the apparent defect affects it. Anything
that does not affect the authenticity of a hadith is not
an illat
[8].
Imam Bayquni expressed the statement of the
narrators of the sahih hadith in the fourth verse.
ِهِطْبَض يِف ٌدَمَتْعُم * ِهِلْثِم ْنَع ٌطِباَض ٌلْدَع ِهيِو ْرَي
ِهِلْقَن َو
Meaning
:
4. It is narrated by a righteous, officer narrator from a
narrator like himself. Every one of them (those
narrators) is reliable in his narration and narration.
This is a poetic statement:
4.
Roviylari bari zobitu adl,
Mo’tamad zotlardan qilishar naql.
In this verse, Baiquni mentioned two more conditions
of authentic hadith, “adl” and “zabt”. Adl means “right
way” in the dictionary. In this sense, a virtuous person
who is on the right path in his religion was described by
the people of knowledge as adl, that is, just [9]. For a
narrator to be fair, he must have the following four
qualities:
1. Being in Islam.
2. Being an adult.
3. To be sane.
4. Being pious.
“The jurists said that in order for a witness to be
considered fair, the following conditions should be found
in him:
1.
Performing obligatory deeds, abstaining from
haram,
2.
Protection of its unique qualities,
3.
To be kind” [10].
“It is narrated by an adl (just narrator)” [11], that is, it
(adl) is a skill that motivates a person to maintain piety
and benevolence [12]. The purpose of justice in this
place is justice in the narration, that is, the narrator’s
being a Muslim, intelligent, mature, and healthy from
immorality [13]. Wickedness is committing a major sin
and continuing a minor sin. Also, the narrator [14]
should be free from the work that makes the kindness
imperfect [15] In this place, the storyteller’s freedom
was not specified [16]. This definition excludes the
wicked [17] and the person whose status is
uncertain[18]. By the word piety [19], it is meant to
avoid bad deeds consisting of polytheism, immorality
or innovation [20]. “Officer Narrator” is a narrator who
knows the hadith by heart, i.e. proves the ability to
memorize or write down the information he heard
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whenever he wants. In written form, it means that the
narrator has kept that hadith in himself since he heard
it, and when he passes it on to someone else, he
repeats it as he believes it to be true. Because the
purpose of the author to do so may have come from
the understanding that absolute citation of
information indicates perfection. Therefore, the hadith
“hasan lizotihi”, which only contains the name of the
officer, is excluded from the scope of this definition.
Such information was clearly provided by the
commentator of “Alfiya” and other scholars. He
narrates “from a narrator like himself...” that is, he
conveys the sanad from the beginning to the end to
the Prophet (pbuh),
his companion or the person after
him. The sentence “Sahaba and the person after him”
also includes the “Mawquf” narrated by the
Companions and the “Maqtu” narrated by Tabiyy. Also,
in order to explain the word “zobtli”, the author of the
poem explained the word “momatad – reliable” with
the sentence “zobti wa naqlida” and cited it in the main
agreement. This means that the narrator is reliable in
narrating the hadith from his book in the manner of
reading and reading. However, authentic hadith
narrators differ depending on the strength of their
zabt, their popularity with hifz and wara’, and the
correct selection and caution of the hadith narrators.
That is why the scholars agreed that the most
authentic hadiths are the ones narrated by Imam
Bukhari and Imam Muslim. Then there are the hadiths
narrated by Imam Bukhari, then Imam Muslim alone,
then the hadiths narrated according to the conditions
of both of them, then the conditions of Imam Bukhari,
then the condition of Imam Muslim, and then the
hadiths narrated according to the conditions of the
other two of them.
Ibn Khuzayma’s sahih is more
reliable than Ibn Hibba’s sahih. Ibn Hibban’s Sahih is
more authentic than Hakim’s mustadrak. Because the
caution of these scholars in classifying hadiths as
authentic differs from one another. According to the
narrations of some imams, the highest isnad that ranks
first is known as the golden chain of Imam Bukhari, the
following is the word “the highest isnad is on the
authority of Imam Malik Nafa on the authority of Ibn
Umar”. Also, the scholars firmly stated that the
Companions of the Hadith agreed with the isnad
narrated by Imam Shafi’i from Imam Malik and Imam
Ahmad from Imam Shafi’i. Of course, the greatest of
the narrators who narrated from Imam Malik is Imam
Shafi’i and the greatest of those who narrated from
Imam Shafi’i is Imam Ahmad. However, despite the fact
that Imam Ahmad has extensive knowledge, only one
hadith from Shafi'i was narrated in his Musnad. Imam
Ahmad says: Shafi’i narrated to us, he narrated to us on
the authority of Imam Malik Nafe and Ibn Umar. Of
course, the Messenger of Allah (pbuh) said: “Do not
trade on the trade of others...”, there is a continuation
of the hadith. It is also said that Abu Bakr Muhammad
ibn Muslim Imam Zuhri’s isnad on the authority of
Salim, on the authority of his father, Abdullah ibn
Umar, and the authority of Muhammad ibn Sirin on the
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authority of Abiyda ibn Amr, on the authority of Ali ibn
Abu Talib, and the authority of Ibrahim Nakha’i on the
authority of Alqama, on the authority of Abdullah ibn
Mas’ud, are the most authentic. An example of the
chain of chains after their isnad is the chain of Buraydah
ibn Abdullah ibn Abu Burda from his father (Abdullah),
from his grandfather (Abu Burda), and from his father
(father of his grandfather) Abu Musa Ash’ari. An
example is also the isnad of Hammad ibn Salama on the
authority of Thabit and on the authority of Anas. An
example is the isnad of Suhayl ibn Abu Salih from his
father on the authority of Abu Hurairah and al-Ala’ ibn
Abd al-Rahman from his father on the authority of Abu
Hurairah. Because the title of “just and honorable” is
the same for all the narrators whose names are
mentioned, but the extra qualities of the narrators who
came in the first rank are given above the narrations of
the narrators who came after them. The narrations of
the narrators who came after him were stronger than
the narrations of those who came after them, so they
were brought before them. Scholars put the hadiths
that were narrated on the condition of two shaykhs
before others because they agreed to accept the
authentic works of the two shaykhs. There are
different narrations about which of them is superior.
Public scholars openly stated that Bukhari’s signature
was given priority. Because the qualities of authenticity
in Bukhari’s book are more complete and complete
than the qualities of Muslim’s authenticity. Bukhari’s
condition is stronger and tougher. Also, Sahih Bukhari
is superior in the consistency of its sanad, because
according to Bukhari’s condition regarding the sanad,
the narrator must have met at least once with the
narrator from whom he narrated the hadith. According
to Imam Muslim, it is enough if those two narrators
lived at the same time. However, Imam Muslim’s sahih
can be preferred in terms of justice and authority.
Because the number of narrators narrated by Imam
Muslim is more than the number of narrators narrated
by Imam Bukhari. At the same time, Imam Bukhari did
not quote many of their hadiths, but rather narrated
hadiths from the sheikhs whose hadiths were studied
by those narrators. Imam Muslim did not behave like
Imam Bukhari in these two cases. Also, the supremacy
of Imam Bukhari’s sahih is known in the fact that the
narrations are good and bad. The criticism of Bukhari’s
narrators is less than the criticism of Muslim narrators.
According to this, the scholars agreed that Bukhari is
greater in all knowledge and more knowledgeable
about hadiths than Muslim.
CONCLUSION
Also, Imam Muslim is a disciple of Imam Bukhari, who
always used his teacher and followed him. Even about
this, Doraqutni said, “if it were not for Imam Bukhari,
Imam Muslim would not have come back late.” In one
narration, it is said that the status of these two
narrators is equal, while in another narration, it is said
that they stopped talking about them. Benefit: on the
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question of whether a hadith issued by two sheikhs or
one of them is given a firm sahih verdict or whether this
verdict is zanni, Humaydi, Ibn Tahir, Abu Ishaq, Sheikh
Abu Hamid, Qazi Abuttib and his student Sheikh Abu
Ishaq Shirazi and Sarakhsi from the Hanafis, Qazi Abdul
Wahhab from the Malikis and many scholars say that it
is strictly authentic, but Ibn Salah said that the hadiths
cited by two imams are strictly authentic. Because the
infallible ummah agreed to accept the hadiths of two
imams according to the message that “my ummah
does not gather because of error”. This represents
theoretical science.
REFERENCES
1.
In the 34th stanza of the poem, the author
mentions that there are 4 more hadiths besides
30, saying that “out of thirty, four came.”
2.
The sentence “reliability agreed upon” refers
to the existence of authentic types of hadith
whose authenticity is not agreed upon. An
example of this is the hadith of the mursal type.
Mursal hadith is considered authentic
according to Imam Malik and some jurists.
Also, among the hadiths whose authenticity is
not agreed upon, there are Maqlub, Shazz and
Muztarib types of hadiths. Imam Zarkashi in his
short work; “Maqlub, shazlik and muztarib are
included in the types of sahih and hasan”. Here,
because the appearance of the author’s word
“sahih” expresses the generality, it was
recorded by the scholar as “agreed on its
authenticity”. This information is abbreviated
from Ali Adavi’s Hoshiyatu Sharhil-Alfia work.
In fact, the term “authentic hadith” refers to
those hadiths that have been found to be
authoritative records among the Imams of
hadith. They are the three records that are
subuti - the continuity of the sanad, the justice
and duty of the narrators. There are also two
other notes not mentioned here, which are
that the text should not be shozz and evil.
These 5 notes are the conditions that must be
taken into account in the eyes of muhaddith
scholars in an authentic hadith. See: Tavziyhul-
afkor. – 1/17.
3.
The phrase “Munqate’ does not enter” also
includes Mu’allaq, which the commentator
mentions in the definition of the text below.
According to him; It is said that every message
whose isnad is not connected in any way is a
disconnected message.
4.
The phrase “in a mursal way...” refers to the
secret mursal. A secret Mursal message is that
a narrator narrates a hadith with the word “an”
meaning “from” from a contemporary
narrator, although he did not hear anything
from him. See: Nuzhatun-nazar. - p. 43. Tadlis is
when a narrator narrates a story that he did not
hear from a narrator who had previously heard
a hadith. Zahiri Mursal is said to convey a
message with the word 'an' from a shaykh who
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is known to have met him in the presence of
people. See: Ibn Salah. Ulumu-l-Hadith. - p. 95.;
This information also appeared in the margins
of al-Alfiya's work.
5.
The word “confidential” refers to a mursal
whose secrecy is not very deep.
6.
The word “or outward” refers to immorality
and poor hygiene.
7.
The author of Nukhba was Hafiz Ibn Hajar
Asqalani, who commented on Bukhari's Sahih,
and he was buried in Qurafa near Imam Shafi'Is
grave.
8.
The word “there will be no evil” refers to an
evil that does not have its effect, and the
commentator says that an example of this is
“disagreement in determining which of two
Sikh narrators is Sikh”. Then, sometimes the
defect in the sanad affects the text, and
sometimes it does not. An example of this is
the hadith “al-bayyi'ani bilkhiyar - two
negotiators are willing”. This hadith was
narrated by Ya'la ibn Ubaid on the authority of
Imam Sawri, on the authority of Amr ibn Dinar,
and on the authority of Ibn Umar. Critical
scholars have openly stated the fear and
uncertainty of the narrator (Ya'la) in relation to
Savri. The hadith narrated by him on the
authority of Abdullah Ibn Dinar and the other
on the authority of Ibn Umar is well-known. But
this flaw does not affect the hadith, because
each of Abdullah and Amr are Sikh narrators.
This information is Sahih of Imam Bukhari;
Imam Muslim is sahih if it appears in hadith
number 2113 in book 34 of Bay'lar, chapter 46,
if the merchant is willing; Book 21 of the Bays,
Chapter 10 of the decision of the assembly for
two negotiators, in hadith number 46.
9.
Eating and drinking in the market, and being
free from the qualities and defects that do not
correspond to diligence and nobility, such as
behaving in the street, is considered to be
virtuous.Abdullah ibn Abdurrahman Jibriyn. As-
samarotul janiya sharhul manzumatil Bayqunia.
- p. 14.
10.
This sentence “he is narrated by an adl (fair
narrator)”
grammatically
expresses
the
situation, and the main reason is to quote this
sentence before the sentence “the report with
a consistent isnaad” and to quote the sentence
“which is neither shazz nor evil” after it.
Because these three qualities belong to the
isnad, and being evil and evil belong to the text.
Aggregating homogeneous data is not an
unknown task.
11.
This word translated as “motivates” can also
be given the meaning of “causing”. Attributing
the words “motivation and cause” to
qualification is a mental metaphor. In fact, God
creates in a person the ability to carry that
responsibility. The sentence “The obligatory
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observance of piety” is a sentence in the form
of an addition to the infinitive - object -
complement of the stem of the sentence, and
in fact it is given the meaning “the righteous
narrator should observe piety”. Allama Adavi
answered the question of whether “keeping
the necessary” is a normal state, that it is an
external work, like keeping one another in the
right between “jawhar and araz”, which does
not deny that keeping the right becomes
difficult due to the absence of that skill, that is,
it can be.
12.
It is clear from the phrase “the purpose of
justice” that it is about the transmission of
narration, i.e. hadith, to someone else. Because
the author of the poem quoted that “a
righteous person narrates it”. This sentence is
not opposed to the view that a young sabi and
disbeliever accepted the hadith after hearing it,
and if they narrated it correctly after reaching
maturity, their narration would be accepted.
13.
The word “muru’at” appears in the form of
“muru’at” in the work called “al-Qamus”, and
scholars of jurisprudence also called this form
eloquent-literary. In the work “Jam'ul-Javami”
it is mentioned that “qualification that
encourages a virtuous person to refrain from
major sins and to refrain from sagira, lowliness,
and noble deeds.” This is a correct definition,
and “modesty” is to refrain from doing dirty
things and to keep oneself above situations
where people find fault with them. An example
of this is that a person should not walk
barefoot or bareheaded, even if it is not
appropriate for people like him, not to eat in
the market except for the marketer, and not to
shop while standing, and so on. On page 2/5 of
Sakhovi’s work “Fathul-mughyys”; “In the
commentary of al-Wajiyz, Zanjani quoted the
following very beautiful sentence. Knowledge
of mur’at depends not only on Shariah but also
on tradition, not all matters related to tradition
are recorded in books. Perhaps they differ
according to the situation of individuals and
cities. How many cities there are, where the
habit of the inhabitants is accepted as normal
behavior, and others consider it impolite. In
general, the focus should be on observing
Sharia’ instructions and manners, following the
path of the righteous predecessors and
following them.” Zarkashi says; "Zanjani says
that kindness is not common to all people.
Maybe he pointed out that the way of those
who are to be worshiped has been willed to
them. Sakhovi also expressed the view
expressed by Zarkashi.
14.
In the work “Jam’ul-Javami” which is
“defective”, it is mentioned that “Modesty is a
qualification that prompts a person to avoid
major sins and refrain from sagira, lowliness,
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and noble deeds.” This is a true description,
and a poem by some poets fits it; I passed by
the crying muruvat, I said to her why are you
crying, little girl. Why don't you cry, he said, all
people have died except the people of God!?
15.
The sentence “here the narrator is not
characterized by being free” does not mean
that one of the qualities of a fair narrator must
be a free person.
16.
An example of the phrase “the same narrator
is uncertain” is the phrase “a person narrated a
hadith to us”. From this definition, it is
necessary to leave the narrator, whose quality
is uncertain.
17.
The definition of “uncertain narrator” includes
two pictures. They are inwardly vague-mastur-
narrators and inwardly and outwardly
indistinct narrators. An example of this is the
sentence “Zayd told us a hadith”. In Jam'ul
Jawame', it was determined that the narrator
named “Zayd” is the only narrator named “Ibn
Amr” in this example.
18.
The word “Shirk” refers to the word
“blasphemy”.
19.
An example of “heresy” is “moderation”. In
Jam’ul Jawame’, although "heresy" is not a
sign of wickedness, it is narrated that there are
three different views on accepting the heretic’s
narration. According to him, the narration of a
heretic who considers lying to be forbidden is
accepted. The third of them; It is noted that “if
there is no one who invites others to his
heresy”.
20.
The word “from memory” is given as “kalban”
in the text, and with this word it is possible to
know that the situation is willed. In fact, the
word “heart” means “mind”.
21.
Sheikhul Islam wrote a commentary on the
work “Alfiya”.
22.
By the word “other” scholars, Iraqi may be
meant, because the Iraqi sheikh wrote a
commentary on the works of Islam.
23.
From a narrator like himself...that is, everyone
narrates from a narrator who is fair like himself.
24.
The sentence “the person after him” includes
“the one who found the conversation of the
Tabi’i-Sahaba” and the question of whether
the taba’a Tabi'i also includes the person who
found the conversation of the Tabi'i, Tukhi
made tawaqf in the margin of his work on
Islam, and the external view indicates that this
is limited only to the Tabi’i.
25.
“Wara” is only honest contentment, even
though it exceeds the amount of need, and
zuhd is not like that. Because zuhd is more
special than wara, and it means to be satisfied
with the amount of need even more than halal.
“According to the terms of both of them”.
Volume 02 Issue 09-2022
24
American Journal Of Social Sciences And Humanity Research
(ISSN
–
2771-2141)
VOLUME
02
I
SSUE
09
Pages:
15
-24
SJIF
I
MPACT
FACTOR
(2021:
5.
993
)
(2022:
6.
015
)
OCLC
–
1121105677
METADATA
IF
–
5.968
Publisher:
Oscar Publishing Services
Servi
26.
Karimov, N., & Doniyorov, A. (2019). Conflicting
views regarding the hadiths. IJITEE, ISSN, 2278-
3075.
27.
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Thorleuchter, D., & Gani, A. (2016). Hadith data
mining and classification: a comparative
analysis. Artificial Intelligence Review, 46(1),
113-128.
28.
Mirsodiq, I., Rahima, A., Nodir, R. K., Jasur, S.,
& Timur, M. (2019). Contribution of abu isa
tirmidhi to the science of hadith. International
Journal of Innovative Technology and
Exploring Engineering, 9(1), 593-599.
29.
Brown, J. A. (2017). Hadith: Muhammad's
legacy in the medieval and modern world.
Simon and Schuster.
30.
Karimov, N. (2022). Importance of studying and
promoting oriental culture and heritage.
Oriental Journal of History, Politics and Law,
2(03), 28-33.
31.
Doniyorov, A. K., & Karimov, N. R. (2019).
―KITAB AL-HIKMAH
‖
AND―HIKMAH
‖
IN
HAKIM TIRMIDHI ‘S SCIENTIFIC HERITAGE.
Central Asian Problems of Modern Science and
Education, 4(2), 236-246.
32.
Doniyorov, A., Kariev, A., Aminov, H., &
Karimov, N. (2021). The Level of Study of the
Religious Image of Mavarounnahr in the IX-XII
Centuries. Journal of Contemporary Issues in
Business & Government, 27(1).
33.
Burton, J. (2022). An introduction to the
Hadith. In An Introduction to the Hadith.
Edinburgh University Press.
34.
Kariev, A., & Aminov, H. (2020). New
information about Imam al-Zarnūjī and his
work “Ta’līm al-Muta’allim”. Solid State
Technology, 63(6), 2372-2387.
35.
Kariev, A., & Aminov, H. (2020). New Findings
in the Scientific Heritage of Burhan Ad-Din Al-
Marghinani. PalArch's Journal of Archaeology
of Egypt/Egyptology, 17(6), 8975-8983.
36.
Motzki, H. (Ed.). (2016). Hadith: Origins and
developments. Routledge.
37.
Kariev, A. (2022). A New Example from the
Scientific Heritage of the Scholars of the
Fergana School of Fiqh. Telematique, 5322-
5326.
