| Book Title: | Sahih Muslim (7 Vol Set) |
| Book Author: | Imam Muslim |
| Total Pages: | 3762 |
| ? Size of Book: | 57 Mb |
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| Language: | English |
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Sahih Muslim 7 Volumes Download – Separate files
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About Sahih Muslim Book
Muslim ibn al-Hajjaj, the collector of the Sahih Muslim, was born in Nishapur (modern-day Iran) in 204 AH (817/18 CE) and died in 261 AH (874/75 CE) in the same city.
He traveled extensively in order to compile his collection of Ahadith (plural of Hadith), visiting areas that are today part of Iraq, the Arabian Peninsula, Syria, and Egypt.
He selected roughly 12,000 Hadith for inclusion in his collection out of 300,000 that he reviewed based on strict acceptance criteria.
Each report in his collection was double-checked, and the line of reporters’ reliability was meticulously documented. After Sahih al-Bukhari, Sunni Muslims regard it as the second most authentic hadith collection.
There are 43 volumes in the Sahih Muslim, with a total of “9200” narrations. It is crucial to note, however, that Muslim ibn al-Hajjaj never claimed to have collected all authentic traditions;
rather, his goal was to collect only those that all Muslims should agree on in terms of veracity. According to Munthiri, Sahih Muslim has a total of 2,200 hadiths (without duplication).
There are 1,400 authentic hadiths reported in other books, according to Muhammad Amin, mostly the six major hadith collections.
A Life-Sketch of Imam Muslim – Sahih Muslim (7 Vol Set)
Preserving the Revelation
Allah, the Highest, sent Revelation through His Messengers to different peoples at different times for their guidance, but none of their peoples clung to the Revelation sent to them tenaciously enough to be able to keep it in its pristine purity.
Through the entire history of mankind, none other than Muslims guarded, by the grace of Allah, the Revelation received by them and preserved it intact, both by committing it to memory and in writing.
In addition to the Revelation- the Qur’an, Muslims did the same with the Ahadith of Prophet Muhammad which is also known as Unrecited Revelation.
In order to protect and keep it safe, they evolved a unique system that made any type of tampering or interpolation impossible. This system of guarding and preserving, evolved by the grace of Allah, rules out, by its very nature, every likelihood of omission or neglect.
Preserving The Qur’an (Revelation Recited) Allah said: “Verily, We, it is We Who have sent down the Dhikr (i.e., the Qur’an) and surely We will guard it (from corruption).” ((Al-Hijr 15:9))
Just as the Qur’an, before it was revealed to mankind, had been on an honored, exalted, Preserved Tablet in the hands of noble and righteous angels, so did the Messenger of Allah’s charge revered, righteous and honest scribes, memorizers, and reciters from among his own Companions to preserve it. See Jami’ul-Bayan 30/69.
The Messenger of Allah?, promised, in clear terms, a similar reward to the later generations: The similitude of the one who recites the Qur’an and takes care of it is that of one who keeps the company of honored, righteous scribes (i.e. angels). (( Sahih Al-Bukhari: Hadith 4937.))
There were among the foremost Companions as well as among other Companions who would recite the Qur’an from memory. Later on, when Abu Bakr prepared the canonical copy of the Scripture, unanimously acknowledged to be correct as to script, spelling, and arrangement of chapters, he called memorizers and reciters of the Qur’an from among the Companions to bear witness as to the authenticity and correctness of each chapter and each Verse and each word of the Qur’an.
It is to be noted that the script they used to write the Qur’an, has ever endured across centuries to this day, even though their style of writing differs sometimes from the standard principles of writing in vogue today, yet another manifestation of popular reverence for the scribes of the Divine Revelation.
In order to transcribe the Revelation with integrity, the Messenger of Allah trained his scribes. Zaid bin Thabit • says: “I used to write down the revealed Verses …. when I had finished writing, he? would ask me to read it to him. If the Messenger of Allah detected an error, he would correct it. Only then did I communicate it to others (Al-Mu’jam Al-Kabeer by At-Jabaran1 5/142, Hadith no. 3889).
The Messenger of Allah also forbade scribes from writing anything they heard from him into the text of the Qur’an. The purpose was to keep the Qur’an pure and unmixed, clear of extraneous things ((Sahih Muslim: Hadith no. 7510.)).
The Qur’an was recited, again and again, prayer after prayer, before the congregation of worshippers. The Companions used to recite it themselves as well as hear it from each other. This practice began from the very first day of the Revelation and has been continuing ever since.
Even today there are hundreds of thousands of people who remember the Qur’an by heart and recite it in public day and night. This rules out any doubt as to the accuracy of the Qur’an. There is absolutely no likelihood of any addition or diminution, tampering or alteration, or interpolation in the text of the Noble Qur’an as it was revealed to the Prophet…
Preservation of Hadith (Revelation Unrecited)
As for the Hadith (which is Revelation Unrecited), Allah charged the Ummah to preserve it. The Messenger of Allah, said: “May Allah make the man flourish who hears from me a Hadith, commits it to memory and then communicates it (to others).”(( Jami’ At-Tirmidhi, Hadith no. 2656))
No Ummah in history has so successfully preserved the sayings of its Messenger as the Muslims have. Indeed, none has given a fraction of that care to its revealed book which the Muslims gave to the preservation of the sayings and actions of their Messenger ?. In the whole history of mankind, there has never ever been an example similar to the system evolved by Muslims to preserve the Ifadith and Sunan of the Messenger of Allah
The Verses of the Qur’an were committed both to memory and to writing as they were revealed but the sayings of Allah’s Messenger were committed to memory only and, later, communicated to those not present at the moment. Documents and necessary instructions were written for those who needed them, at the Messenger of Allah’s bidding.
For example, Imam Bukhari relates that Abu Shah a Companion living in Yemen requested the Messenger for a written copy of the sermon he had delivered on the day of the conquest of Makkah dealing with the inviolability of Makkah and with the blood money. The Messenger said: “Write (it) down for Abu Shah.”(( Sahih Al-Bukhari, Hadith no. 6880, Sahih Muslim: Hadith no. 3305))
When the system of writing the Qur’an had developed well and stabilized, the Companions were allowed to note down all the sayings of the Messenger of Allah. without distinction. ‘Abdullah bin ‘Amr narrates: “I used to note down each and everything I heard from the Messenger of Allah and liked to memorize it.
The Quraysh said to me: ‘You write down everything you hear from the Messenger of Allah?- The Messenger of Allah is a human being. He speaks both in anger and pleasure’. So I stopped writing. I told the Messenger of Allah?. about it. He replied: ‘Write. By the One in Whose Hands my soul is, nothing comes out from my mouth except the truth.”‘((Al-Mausu’ah Al-Hadithiyah (Musnad Ahmad) 11/59. The chain of narration is authentic and its narrators are trustworthy.))
Basis of the Ummah’s greatness and honor -Sahih Muslim (7 Vol Set)
The Muslims broke free from the shackles of color, race, and tribal prejudices and began to organize themselves into a great brotherhood that, in the course of two or three decades, became a superpower of their times.
They were the very people who had been paupers and wretched just a few years ago but were now the rulers of the most fertile regions of the world. Abu Hurairah the most prolific narrator of Ahadith, says about himself: ‘I grew up as an orphan, migrated as a poor man, labored for Bint Ghazwan in exchange for food enough to fill my stomach and a pair of shoes;
I would sing to quicken the pace of camels as they rode on and gather wood as they dismounted. Praise be to Allah who made faith the basis (of honor and greatness) and Abu Hurairah …
Al-Imam Muslim – Sahih Muslim (7 Vol Set)
Al-Imam, Al-Hafiz, Al-Hujjah ‘Abul-Hussain Muslim bin Al-Hajjaj bin Ward bin Koshadh Al-Qushayri An-Nishapuri was born in 202 or 204 or 206 AH in
Nishapur and educated in the same town. He heard Ahadith for the first time, at age eighteen, from Yahiya bin Yahiya Tamimi. In 220 AH he went on pilgrimage to Makkah where he heard Ahadith from ‘Abdullah bin Salamah Qa’nabi, the most revered pupil of Imam Malik and the principal teacher of Imam Muslim ((Sir A ‘lamun-Nubala’: 12/558 and Tadhkiratul-Hufaz: 1/281.)).
In Kufa, he heard Ahadith from Ahmad bin Yusuf and a host of other teachers. In addition, he also heard from nearly 220 teachers in Makkah, Al-Madinah, ‘Iraq, and Egypt. The system of hearing Ahadith in those times consisted in hearing and writing down Ahadith along with their chains of narration. (( Sir A ‘lamun-Nuba/a’: 12/561))
Distinguishing features of Sahih Muslim
According to al-Hafiz Ibn ‘Asakir and Imam Hakim, Muslim wanted to divide his book, Sahih Muslim, into two parts, the first part containing sound Ahadith transmitted by narrators of the First Level (Tabaqah) and the second part containing sound ahadith transmitted by narrators of the Second Level but he could only complete the first part before his death.
This means that Sahih Muslim is a work of his later years. A look at his works reveals that he worked with great devotion on the transmitters of Ahadith and wrote many books on that subject. His works listed above, from 1 to 13, are an example.
Likewise, he collected Ahadith and narrators in various formats (14 to 17) and wrote books (18 to 21) exclusively on erroneous impressions (Auham) and defects (‘Ilal). His last book dealing with juristic issues is a good illustration of his written works.
Sahih Muslim is the culmination of his skill. All the works preceding it were, in fact, a preparatory ground, the foundation of his work yet to come because a book like Sahih Muslim could not be written without a complete mastery over the biographies of narrators, texts, and defects (‘Ilal).
In those times Hadith students were in search of a book containing narrations dealing with rituals, commandments, punishment, and reward, what to do and what not to do, the sayings of Allah’s Messenger concerning them, the narrations occurring in the authentic books of Sunan, their chains of narrations accepted by scholars, grouped together in a well-ordered way, in a single work, not too long, and yet enabling one to dispense with other books in matters of faith, their proper comprehension, thinking, and deduction. ((Muqaddima Sahih Muslim: 4))
Imam Muslim felt the Ummah was in need of such a book. As he pondered over the importance and benefits of such a book, he resolved to compile a relatively short and well-arranged work out of a vast treasure of authentic Ahadith.
The criterion of selection – Sahih Muslim (7 Vol Set)
Imam Muslim made it very clear that the narrations coming down to us from the Messenger of Allah?, have been divided into three sections. They cover three classes (Tabaqat) of narrators.
He also said that he wanted to avoid repetition as best as he could except when it is necessary to repeat the whole text or part thereof in order to remove an ‘Illa found in the chain of narration or to describe an additional understanding.
“In the first section we want to List Ahadith clear of all defects and other things (other things meaning other technical weaknesses), that is, Ahadith whose narrators are considered very strong and very careful while narrating, their narrations (when compared with one another) do not vary nor (the facts and details) mixed up, things often found in case of other narrators.”((Muqaddima Sahih Muslim: 4))
“After listing the Ahadith of such narrators, we will tum to the Ahadith of those narrators whose memory and skill are less than that of those belonging to the first section.
Anyhow, in such people, though lesser in rank than those in the first section, no defect has been identified. Truth and devotion to knowledge are the qualities common in them, like ‘Ata’ bin Sa’ib, Yazid bin Abu Ziyad, Laith bin Abu Sulaym, etc.
They are known for their knowledge and piety but the narrators of the first section rank higher, in skill and care than those mentioned above.
As for those who are considered as Accused (Muttaham) or their narrations (though fair in themselves) are Denounced (Munkar) and wrong, we have nothing to do with them.” ((Muqaddima Sahih Muslim: 5))
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