Status of Al hadith reference from the perspective of old grammarians ( Abu Ammar Bin Al alla and Al Khalil Bin Ahmed as an example)

Baraa Husam Saeed Mahmood, M.; Kaseh Abu Bakar Msheran, Dr.; Hakeem Zanil Doamel, M.; Azwira Abdul Aziz, Dr.

	Status of Al hadith reference from the perspective of old grammarians ( Abu Ammar Bin Al alla and Al Khalil Bin Ahmed as an example)
journal of the college of basic education
Article 1, Volume 23, Issue 99, 2017, Pages 659-693
Authors
M. Baraa Husam Saeed Mahmood; Dr. Kaseh Abu Bakar Msheran; M. Hakeem Zanil Doamel; Dr. Azwira Abdul aziz
Abstract
Al hadith al sharif is considered the second biggest source of Islamic teachings and laws for muslims after the Quran , but regardless of how important this source is for muslims we find that the first grammarians rejected its use as a source and proof without providing a reason for doing so until Abu Hayan Al andulsi who reasoned that the rejection of the use of al hadith as a source of Islamic teachings by grammarians was due to the fact that the tellers and narrators were not native Arabs . a lot of grammarians weren’t convinced with his reasoning, so we needed to carry out a deep research on the way they used al hadith al sharif as a reference, and to know how much they understood and knew about al hadith al sharif after we found that they referred and mentioned some of al hadith in their writings and books. By analyzing the hadiths they used in terms of there authenticity and the origins of the narrators and tellers of the hadiths, and the short chain of tellers and narrators and the recordings of the hadiths, and how it came by different series and chains of narrators, we found that( Abu Ammar bin Al alaa and Al khalil Bin Ahmed) didn’t have enough knowledge of the hadith and how would they have knowledge about al hadith when there were no books which assembled all of the hadiths into a single volume, and weren’t prominent and well known. Sometimes they resort to using authentic and genuine hadiths while other times they use hadiths of which its genuinity and authenticity is suspected, and sometimes even hadiths which aren’t technically hadiths for they were proven to be false and didn’t belong to the prophet (pbuh). The way the grammarians criticized narrations of al hadith because the narrators weren’t native Arabs is also present in narrations and recitings of poetry, for most of poetry narrators weren’t native Arabs, and Sybawayh himself wasn’t Arab, and we didn’t find any objections against non-native arabs or there narrations by Al khalil or Abu Ammar Bin Al alaa, this objection and rejection was triggered by Abu Hayan Al andulsi. If we were to compare the strictness of the narrators of al hadith and that of the narrators of literature and poetry, we would find the narrators of al hadith to be the most strict of the two, for there methods are to narrate al hadith letter for letter, and only a small number permitted narrators to narrate based on meaning and not word for word, but under only one condition and that is for the narrator to be fluent and eloquent in Arabic we also find that the hadith was written and recorded before before poetry. The hadith scholars gave special attention to the honesty, genuinity, sincerity, memory strength of there narrators. In comparison these traits were almost neglected by narrators of literature and poetry. Also the hadith scholars were well known for there eloquency. The evidence we provided proved that the first grammarians didn’t use hadiths as references for they feared that some of the hadiths weren’t told by the prophet (pbuh) and not for the reason Abu Hayan provided. We find that the modern grammarians have abandoned and neglected a rich source of trusted language that we should look closely and search through it in terms of the abundance of the chains of narrators and the records of hadith that were written in the dawn of Islam, like I did with the hadiths that were used and mentioned by Abu Ammar Bin Al alaa and Al Khalil Bin Ahmed in this research.

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