INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue X October 2025

An Analytical Study of the Tahqiq Methodology of ʿAbd Al-Fattah

Abu Ghuddah in His Work Qawaʿid Fi ʿUlum Al-Hadith By Al-

Tahanawi

Arwansyah bin Kirin¹, Mohd Shafiq Sahimi², Edriagus Saputra³, Nur Hamidah Pulungan⁴, Muhammad

Hafis Mohd Hussain⁵, Ramdan Baba⁶, Ilham Mustafa⁷

^1,2Department of Islamic Studies, Centre for General Studies and Co-Curricular, Universiti Tun Hussein

Onn Malaysia, 86400 Parit Raja, Batu Pahat, Johor, Malaysia.

^3,4Departement of Hadith Science, Mandailing Natal State Islamic College, Sumatera Utara. Indonesia.

⁵Academy of Contemporary Islamic Studies, Universiti Teknologi MARA (UiTM) Pahang, Raub,

Malaysia

⁶Persada Electrical & Engineering Work Sdn.Bhd, Kuala Lumpur, Malaysia

⁷UIN Sjech M.Djamil Djambek, Bukittinggi, Sumatera Barat, Indonesia

DOI: https://dx.doi.org/10.47772/IJRISS.2025.910000503

Received: 20 October 2025; Accepted: 28 October 2025; Published: 17 November 2025

ABSTRACT

This study examines the tahqiq methodology applied by Shaykh ʿAbd al-Fattah Abu Ghuddah in his critical

edition of Qawaʿid fi ʿUlum al-Hadith. In the scholarly tradition of hadith studies, the tahqiq of classical

manuscripts plays a vital role in ensuring textual authenticity and accuracy of understanding. However, previous

research has largely focused on the content of such works rather than on the editorial methodology employed by

muhaqqiqs. This has created a scholarly gap in comprehending how the principles of tahqiq are practically and

critically implemented by contemporary scholars. The primary objective of this study is to systematically analyze

the tahqiq methods employed by Abu Ghuddah in editing al-Tahanawi’s Qawaʿid fi ʿUlum al-Hadith. This

research adopts a qualitative approach through content analysis based on a comprehensive review of the text and

related secondary sources. The findings reveal that Abu Ghuddah’s methodology emphasizes verification of

primary sources, clear distinction between the author’s text and editorial commentary, the use of symbolization,

biographical notes on hadith scholars, clarification of technical terminology and critical engagement with al-

Tahanawi’s views. His approach demonstrates that tahqiq is not merely the restoration of a manuscript to its

original form but also an intellectual endeavor that enriches understanding through systematic and scholarly

commentary. The implications of this study are both theoretical and practical. Theoretically, it contributes to

expanding the discourse on tahqiq methodology in hadith studies by offering a more comprehensive model.

Practically, it provides a reference framework for researchers, postgraduate students and contemporary

muhaqqiqs in producing high-quality, authentic and academically rigorous editions of classical Islamic texts.

Keywords: al-Tahanawi, ʿAbd al-Fattah Abu Ghuddah, Qawaʿid fi ʿUlum al-Hadith, hadith methodology,

tahqiq

INTRODUCTION

In the realm of Islamic scholarship, the legacy of classical manuscripts holds a vital position in shaping the

discourse and religious practices of the Muslim community. One of the key efforts to preserve the authenticity

and authority of these manuscripts is through the process of tahqiq a rigorous scholarly endeavor grounded in

philological and scientific methodology. This process not only safeguards the originality of the texts but also

provides access to reliable scholarly heritage (Muslim, 2021). Tahqiq is defined as a scholarly task aimed at

tracing and examining manuscripts (al-Makhṭuṭat) and rewriting them in a form that closely reflects the author’s

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original intent (Muhammad ‘Abdullah Abu Sa’ailaik, 1995). In practice, however, tahqiq goes beyond merely

restoring a book to its original form as produced by its author. Many muhaqqiq (editors or critical scholars) often

insert their own commentaries on the content of the text they are editing. In this context, Shaykh ʿAbd al-Fattah

Abu Ghuddah (d. 1417 AH / 1997 CE) occupies a distinguished position as a scholar deeply committed to the

tahqiq of classical Islamic works, particularly within the disciplines of Hadith studies and Rijal al-Hadith

(biographical evaluation of hadith transmitters). Abu Ghuddah was born in Aleppo, northern Syria, on 17 Rajab

1336 AH / 1917 CE, and passed away in 1997 CE (Shaikh Abdulfattah Abughodda, n.d.). He authored

approximately 68 books, of which 20 were his original works and 48 were critical editions (tahqiq) of earlier

scholars’ works (Abd al-Fattah Abu Ghuddah, 1996). One of his most monumental contributions is Qawaʿid fi

ʿUlum al-Hadith, which not only presents significant insights into the principles of Hadith studies but also

showcases his meticulous methodological approach in editing classical manuscripts (Fajrianti, 2018). The book

itself was written with a particular purpose. In the introduction to his tahqiq, Abu Ghuddah explains that in the

mid-14th century AH, a negative discourse arose in India concerning the Hanafi school of thought among some

Muslim scholars, particularly the muhaddithun (hadith experts). They claimed that the Hanafi school, which was

widely followed in India at the time often contradicted the Prophetic Hadith and that Imam Abu Hanifah

prioritized qiyas (analogical reasoning) over hadith. However, in practice Abu Hanifah prioritized hadith over

qiyas according to his followers he even preferred weak (da‘if) hadith over qiyas (al-Tahanawi, 2020). Abu

Ghuddah noted that this issue motivated al-Tahanawi to compile his book as an expression of concern and

defense of the Hanafi school, which had been perceived as neglectful of the Hadith of the Prophet (al-Tahanawi,

2020). The book serves as an introduction to Iʿla’ al-Sunan. It has been printed multiple times the first edition

in India in 1348 AH, followed by a second edition in Pakistan in 1373 AH under the title Inha’ al-Sakan ila man

Yuṭaliʿu Iʿla’ al-Sunan. When Abu Ghuddah decided to publish the introduction as a separate book with the

author’s permission he retitled it Qawaʿid fi ʿUlum al-Hadith (al-Tahanawi, 2020). The third edition along with

subsequent reprints was issued under this new title. This edition includes additional notes, commentaries and

annotations by the editor, making it a more refined and comprehensive version than previous publications.

In the modern era, the emergence of hundreds of reprinted classical books without adequate tahqiq (critical

editing) has become a serious concern. This phenomenon has led to significant errors in textual reading,

misinterpretations of content and even fatal mistakes in issuing legal rulings (fatwas). Consequently, the need

for a rigorous and meticulous tahqiq methodology has become increasingly urgent to ensure the academic

validity and Sharia legitimacy of classical Islamic texts (Yaakob & Shamsudin, 2019). Qawaʿid fi ʿUlum al-

Hadith stands as an exemplary model of modern tahqiq rooted in traditional scholarly approaches. The book

systematically explores the principles of Hadith studies using a structured and well-documented style, enriched

with sharp critiques of weak sources. However, the tahqiq methodology employed by Abu Ghuddah in this work

has not yet been studied comprehensively within academic frameworks (Hamdani, 2024). A study of his tahqiq

methodology is important because it encompasses both practical and theoretical dimensions. Practically, it assists

researchers in understanding how to edit manuscripts with precision while theoretically it contributes to

establishing a scholarly foundation for Hadith studies. Moreover, Abu Ghuddah’s methodological approach can

serve as a valuable reference for contemporary Hadith researchers working with turath (Islamic heritage texts)

(Mustafa, 2011).The main issue underlying this study lies in the lack of attention to methodological detail among

contemporary muhaqqiqun (editors of classical texts). Many tend to approach tahqiq as a formality rather than

as a substantive scholarly process. Abu Ghuddah’s work deserves analysis to reveal how he balanced academic

rigor, critical reasoning and respect for the classical scholars (Mala, 2020). The central gap in current research

is the absence of a comprehensive study that systematically examines Abu Ghuddah’s tahqiq methodology in

Qawaʿid fi ʿUlum al-Hadith. Most previous studies have focused primarily on the book’s content rather than on

the critical editing techniques applied. Hence, this research seeks to fill that gap (Noor, 2017). Beyond

methodological considerations the context of digital globalization also poses new challenges to the validity of

tahqiq. Many tahqiq editions circulating online often bypass proper academic verification. Studying Abu

Ghuddah’s methodology will provide a deeper understanding of the standards and procedures that should be

upheld in the digital era (Yaakob, 2019). Therefore, this article aims to describe and critically analyze the tahqiq

methodology employed by ʿAbd al-Fattah Abu Ghuddah in Qawaʿid fi ʿUlum al-Ḥadith in a systematic manner.

The focus of this study includes the approaches used in manuscript selection, the system of scholarly annotation

the verification of textual content (matan) and the mapping of reference sources. The expected benefits of this

article are twofold: theoretically, it enriches the body of knowledge on tahqiq methodologies within the field of

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Hadith studies. Practically, it serves as a reference for academics, postgraduate students and muhaqqiqun in

producing high-quality scholarly works and critical editions of classical texts (turath).

Introduction to the Book Qawaʿid fi ʿUlum al-Hadith by Zafar Ahmad al-ʿUthmani al-Tahanawi (1310–

1394 AH)

The book Qawaʿid fi ʿUlum al-Hadith is a remarkable work authored by Ẓafar Ahmad ibn Latif al-ʿUthmani al-

Tahanawi. He was born on 13 Rabiʿ al-Awwal 1310 AH in the city of Deoband. His mother passed away when

he was only three years old, after which he was raised and educated in the religious sciences by his grandfather

(al-Tahanawi, 2020). At the age of five, al-Tahanawi began learning to read the Qur’an under the guidance of

the renowned scholar al-Hafiẓ Namdar. By the age of seven, he was already reading books in Urdu and French,

as well as studying arithmetic and mathematics (al-ḥisab) (al-Tahanawi, 2020). Al-Tahanawi later followed his

uncle, Muḥammad Ashraf ʿAli al-Tahanawi, when he migrated from Deoband to Thanah Bhawan. There, he

studied Arabic literature under Muḥammad ʿAbdullah al-Kankuhi, delving into nahw (grammar), ṣarf

(morphology) and Arabic rhetoric and poetry. He also learned tajwid (Qur’anic recitation) from his uncle. When

his uncle began writing Bayan al-Qur’an in Urdu, they both moved to Kanpur. In Kanpur, al-Tahanawi

continued his studies at Jamiʿ al-ʿUlum, where he studied ḥadith and ʿulum al-ḥadith (Hadith sciences) under

the tutelage of Muḥammad Isḥaq al-Bardawi and Muhammad Rashid al-Kanburi. Under their supervision, he

examined the major Hadith collections such as Ṣaḥiḥ al-Bukhari, Ṣaḥiḥ Muslim, Sunan Abi Dawud, Sunan al-

Nasa’i, Sunan al-Tirmidhi, Sunan Ibn Majah, and Mishkat al-Maṣabiḥ. Alongside Hadith, he also studied fiqh

(Islamic jurisprudence) and tafsir (Qur’anic exegesis) (al-Tahanawi, 2020). Afterward, he moved to Saharanpur

to pursue further studies at Maẓahir al-ʿUlum. There, he studied Hadith under Aḥmad al-Saharanfuri, the author

of Badhl al-Majhud fi Sharh Sunan Abi Dawud. Due to his intellectual depth and scholarly mastery, al-Tahanawi

was later appointed as a lecturer at his alma mater where he taught fiqh, uṣul al-fiqh (principles of jurisprudence),

manṭiq (logic), philosophy and other subjects for seven years (al-Tahanawi, 2020). He then moved to Thanah

Bhawan, where he taught at Imdad al-ʿUlum and lectured on various Hadith collections including Ṣaḥiḥ al-

Bukhari, Ṣaḥiḥ Muslim, Sunan Abi Dawud, Sunan al-Nasa’i and Sunan al-Tirmidhi. Alongside his teaching

duties, he began writing his monumental work Iʿla’ al-Sunan, a 20-volume compendium with the first two

volumes serving as an introduction to the main work. The compilation of this magnum opus took him

approximately twenty years to complete (al-Tahanawi, 2020). In addition to Iʿla’ al-Sunan al-Tahanawi authored

Dala’il al-Qur’an ʿala Masa’il al-Nuʿman, as well as several works in Urdu including al-Qawl al-Matin fi al-

Ikhfa’ bi Amin, Shaqqu al-Ghain ʿan Ḥaqqi Rafʿ al-Yadayn, Rahmat al-Quddus fi Tarjamah Bahjat al-Nufus

and Fatiḥ al-Kalam fi al-Qira’ah Khalfa al-Imam (al-Tahanawi, 2020).

After teaching at Imdad al-ʿUlum, he continued his scholarly journey to Barnakun, Burma, where he served at

al-Muḥammadiyyah School for about two years. His passion for learning and exploration led him back to Thanah

Bhawan and later to Dhaka in eastern Pakistan. There, he established al-Jamiʿah al-Qur’aniyyah al-ʿArabiyyah,

known today as one of Pakistan’s leading universities in Hadith, Tafsir, Fiqh and related disciplines (al-

Tahanawi, 2020). As its title suggests, Qawaʿid fi ʿUlum al-Hadith deals with the fundamental principles of

Hadith sciences. The book’s content is distinguished by its richness, as it synthesizes insights from works on

rijal (biographical evaluation), muṣṭalaḥ al-ḥadith (Hadith terminology), fiqh, tarikh (history), sharḥ al-ḥadith

(Hadith commentary) and other related disciplines (al-Tahanawi, 2020). The book also reflects al-Tahanawi’s

strong defense of the Hanafi school as emphasized by Abu Ghuddah in his introduction to the tahqiq edition, a

point also acknowledged by al-Albani when commenting on the book (al-Albani, 2004). By the age of eighty-

one, al-Tahanawi had authored more than one thousand works (Abu Ghuddah, 1996). Qawaʿid fi ʿUlum al-

Hadith was first written in 1344 AH. According to Abu Ghuddah, the book was originally conceived as an

introduction to Iʿla’ al-Sunan (al-Tahanawi, 2020). Before it underwent tahqiq, the book had been published

twice: the first edition appeared in India in 1348 AH / 1930 CE, followed by the second edition in Pakistan in

1383 AH / 1964 CE both under the title Inha’ al-Sakan ila Man Yuṭaliʿ Iʿla’ al-Sunan (al-Tahanawi, 2020). The

third edition was critically edited (tahqiq) by Abu Ghuddah, who with the author’s permission changed the title

to Qawaʿid fi ʿUlum al-Hadith (al-Tahanawi, 2020). This edition was published in Lebanon in 1392 AH / 1972

CE by Maktabah al-Maṭbuʿat al-Islamiyyah in Beirut. The fourth edition was printed in Karachi, Pakistan in

1401 AH / 1981 CE, the fifth in Riyadh in 1404 AH / 1984 CE, and the sixth was published by Dar al-Salam in

Cairo in 1421 AH / 2000 CE.

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RESEARCH METHODOLOGY

This article employs a qualitative approach using the library research method. The chosen research design is

content analysis of the book Qawaʿid fi ʿUlum al-Ḥadith. According to Krippendorff, content analysis is defined

as a systematic approach to examining documents and texts with the aim of identifying and quantifying the

frequency or patterns of content based on predetermined categories (Krippendorff, 2013). This method enables

researchers to assess the meanings, themes, or messages contained within a text through an objective process of

categorization and quantification. The secondary sources used in this study include books, journals, magazines,

conference papers and other relevant materials such as master’s dissertations and doctoral theses. The focus of

this research is the book Qawaʿid fi ʿUlum al-Hadith, authored by al-Tahanawi and critically edited (tahqiq) by

Abu Ghuddah. The book encompasses a wide range of knowledge related to ʿUlum al-Ḥadith (the sciences of

Hadith). The selection of this text aims to examine the tahqiq methodology implemented by Abu Ghuddah in

his scholarly edition of the work.

RESEARCH FINDINGS

The research findings on the tahqiq methodology of ʿAbd al-Fattah Abu Ghuddah, derived from the book

Qawaʿid fi ʿUlum al-Hadith, are presented in Figure 1 below:

Figure 1: Abu Ghuddah’s Method of Verification in the Book Qawaid fi Ulum al-Hadith

DISCUSSION

The Methodology of Verification in the Book Qawa’id fi ‘Ulum al-Hadith by Abdul Fattah Abu Ghuddah

The methodology employed by Abu Ghuddah in verifying this book can be summarized as follows:

1. Whenever the author of the book cites another source, Abu Ghuddah consistently refers back to the original

(primary) text of that quotation. This allows him to identify any alterations or errors that may have occurred in

the citation and to correct them accordingly (islah). For instance, on page 31, al-Tahanawi quotes al-Jurjani’s

statement from his work al-Dibaj al-Madhhab regarding the classification of hadith. According to al-Jurjani

(1933), hadith is divided into three categories: sahih, hasan, and da‘if. However, in his citation al-Tahanawi

(2000) adds three additional categories: mutawatir, mashhur, and ahad. Based on an analysis of Qawaʿid fi

ʿUlum al-Hadith by Shaykh al-Tahanawi and the verification conducted by Shaykh ʿAbd al-Fattah Abu

Ghuddah, it can be concluded that Abu Ghuddah applies a rigorous principle in referring to the original sources

of every quotation. This aligns with the principles of tahqiq, which emphasize scholarly honesty and precision

in preserving textual integrity. On page 31, al-Tahanawi (2000) cites al-Jurjani’s classification of hadith into

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three categories sahih, hasan and da‘if. Yet, his inclusion of mutawatir, mashhur and ahad does not contradict

the original statement rather, it complements it by merging two recognized dimensions of hadith classification:

First, in terms of authenticity and the strength of the chain of transmission (sanad): sahih, hasan, and da‘if;

Second, in terms of the number of transmitters and the degree of dissemination: mutawatir, mashhur, and ahad.

This addition does not distort the original citation instead, it demonstrates an enrichment and synthesis of two

established frameworks of hadith classification that have been widely accepted by hadith scholars such as al-

Hafiz Ibn Hajar al-‘Asqalani and al-Khatib al-Baghdadi.

2. In addressing a particular issue, Abu Ghuddah frequently cites multiple sources and meticulously identifies

the original manuscripts from which the quotations are derived. For example, on page 28, he comments on the

definition of hafizh and refers to the book Tadrib al-Rawi (al-Tahanawi, 2000). The emphasis on referencing

works such as Tadrib al-Rawi by al-Suyuti (1960) represents one of the key methodological approaches in the

tahqiq framework employed by Abdul Fattah Abu Ghuddah, as analyzed in Qawaʿid fi ʿUlum al-Hadith. In his

methodology, every quotation or definition presented is not only accompanied by the original text but is also

examined in terms of the authenticity of its isnad (chain of transmission) and the meaning of its matan (text).

Moreover, these are compared with the opinions of earlier scholars. This approach aligns with the established

principles of hadith studies, which are grounded in takhrij (source tracing), tahqiq al-nuskha (manuscript

verification) and ta‘dil wa jarh (evaluation of narrators) to ensure the reliability and soundness of the referenced

materials (Kamaluddin Ahmad, 2023). Thus, Abu Ghuddah’s reference to Tadrib al-Rawi illustrates his

commitment to constructing commentary based on authoritative classical sources, consistent with the principles

of tahqiq upheld by eminent scholars. He also emphasizes the importance of indicating the original location of

manuscripts, comparing variant readings and noting the narrators’ commentary on the text. This practice aims

to elevate the analytical quality of his work, making it not only literal but also scholarly and authentic.

Accordingly, his explicit citation of sources throughout the work demonstrates a strong alignment with the

comprehensive scholarly approach of tahqiq and the rigorous methodology of hadith sciences (Soroni, 2013).

3. To ensure the accuracy of his commentary, Abu Ghuddah often cites various scholars who have discussed the

same issue and then performs tarjih (preference) by selecting the opinion he deems the most sound. For instance,

on page 28, he comments on the definition of hafiz and refers to the book Tadrib al-Rawi (al-Tahanawi, 2000).

In the methodology of hadith studies, the approach of tarjih weighing and preferring among differing scholarly

opinions is a crucial element in evaluating the strength of a particular view (Muhammad Muhiuddin Khandokar

Arif, 2022). Through his tahqiq of Qawaʿid fi ʿUlum al-Hadith, Abdul Fattah Abu Ghuddah emphasizes that

tarjih should not be carried out subjectively rather, it must be grounded in solid evidence derived from the sanad

(chain of transmission), the matan (text), the scholarly credibility of the narrators and conformity with the

foundational principles (usul) of hadith. When discussing the definition of hafiz, Abu Ghuddah refers to Tadrib

al-Rawi and compares it with the views of other scholars such as Ibn Hajar, al-Khatib al-Baghdadi and al-

Dhahabi. This demonstrates his use of a systematic tarjih method supported by rigorous academic reasoning

(Muslim, 2019). This method, known as al-Tarjih bi al-Dirayah wa al-Riwayah, involves giving precedence to

opinions based on a deep understanding of the transmitted reports (riwayah) as well as critical analysis (dirayah)

of their content and chains of transmission. Abdul Fattah Abu Ghuddah asserts that the study of hadith requires

scholars not merely to present differing opinions but also to bear the responsibility of identifying and selecting

the strongest one based on sound evidence, disciplined reasoning and legitimate scholarly ijtihad (Kamaluddin

Ahmad, 2023).

4. Abu Ghuddah’s commentary on the book he verified sometimes serves to affirm and support al-Tahanawi’s

statements, while at other times he critically examines and challenges them. This attitude aligns with the principle

of al-Naqd al-‘Ilmi (scholarly criticism), which is one of the fundamental foundations of the hadith discipline

(Muhammad Muhiuddin Khandokar Arif, 2022). In the context of editing and verifying classical texts (tahqiq),

Abdul Fattah Abu Ghuddah does not adopt a passive stance toward the original content of the work. Rather, he

conducts meticulous analyses of the author’s statements, comparing them with the views of major authorities

such as Ibn al-Salah, al-Nawawi, Ibn Hajar and al-Khatib al-Baghdadi. When he finds that a view corresponds

with the position of the jumhur (majority of scholars) or is supported by a strong sanad and sound evidence, he

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reinforces and validates it. Conversely, when he identifies inconsistencies or ambiguities, he offers critique based

on the principles of tahqiq muqaran (comparative verification) and tarjih al-ru’yah (preference for the stronger

argument). This method demonstrates that the process of tahqiq is not merely about transcribing or editing

ancient manuscripts, but also involves the responsibility of a muhhaqqiq (textual verifier) to guide readers toward

a proper understanding of the context, clarify potential ambiguities and build a more coherent and scholarly

narrative (Kacir, 2022). His critiques are not intended to discredit the author but to refine and enhance

comprehension of the original text. Such an approach is vital to ensuring the continuity of hadith scholarship in

an objective and analytical manner.

5. Explaining the meaning of difficult vocabulary that needs to be clarified in order to facilitate the reader’s

understanding of such terms. For example, on page 33, he explains the meaning of the word ‘adl, referring to

those who are always pious and maintain proper etiquette. Another example is when al-Tahanawi explains the

term hadith mu‘allaq. According to al-Tahanawi, al-mu‘allaq refers to a hadith whose chain of transmission

(sanad) is disconnected from the beginning, whether by one or more narrators. Abu Ghuddah then elaborates

that in a hadith mu‘allaq, the disconnection occurs specifically at the level of the Companion (al-Tahanawi,

2000). The detailed explanation of terms such as ‘adl and mu‘allaq reflects the sharh al-mustalahat (explication

of technical terminology) approach, which is essential in hadith scholarship. Based on studies of the tahqiq

(critical editing) methodology practiced by ‘Abd al-Fattah Abu Ghuddah, it is evident that he places great

emphasis on clarifying key terms in hadith studies by referring to classical definitions from eminent scholars

such as al-Khatib al-Baghdadi, Ibn Hajar al-‘Asqalani, and al-Sakhawi. This is intended to prevent confusion

among readers and students of hadith who may not be well-versed in traditional terminology (turath). For

instance, in explaining the term ‘adl, Abu Ghuddah links its meaning to one of the fundamental conditions for

accepting a narrator’s transmission namely, being religiously observant, pious and possessing muru’ah (moral

integrity). As for the hadith mu‘allaq, he does not merely accept the simplified definition that its chain is broken,

but asserts that the disconnection specifically occurs at the level of the Companion. This reflects a critical

interpretive judgment (ijtihad) that distinguishes mu‘allaq from mursal or munqati ‘traditions. Such a method

aligns with the principle of bayan al-mughlaq (clarification of complex meanings), as emphasized in the study

by Soroni (2013).

6. Writing the biographies of scholars mentioned in the manuscript he critically edited (tahqiq), Abu Ghuddah

often included assessments from rijal critics regarding these scholars by referring to classical works of tarikh

(history) and rijal (biographical evaluation). For instance, he briefly wrote the biography of Abu al-Hasan ibn

al-Hashshar (al-Tahanawi, 2000). This method aligns with the fundamental principles of ‘ilm al-rijal al-hadith

(the science of hadith transmitters), which is central to assessing the integrity and credibility of narrators. ‘Abd

al-Fattah Abu Ghuddah frequently referred to major classical sources such as Tahdhib al-Kamal by al-Mizzi,

Siyar A‘lam al-Nubala’ by al-Dhahabi, Lisan al-Mizan by Ibn Hajar and al-Jarh wa al-Ta‘dil by Ibn Abi Hatim.

His biographical writing goes beyond merely recording dates of birth and death, he also highlights each scholar’s

intellectual stature, their transmission networks and the evaluations of naqqad al-rijal (hadith critics) concerning

them. For example, when mentioning Abu al-Hasan ibn al-Hashshar, Abu Ghuddah explains that he was a faqih

(jurist) and usuli (scholar of legal theory) from the Maliki school who showed great diligence in hadith

scholarship. Abu Ghuddah further adds information about his expertise in mukhtalif al-hadith (reconciliation of

apparently contradictory hadiths) and includes remarks from major scholars such as al-Dhahabi, who described

him as thiqah (trustworthy) and Ibn ‘Asakir, who referred to him as a sahib tarjih (a scholar capable of

determining stronger opinions) within his school of thought. All of this demonstrates Abu Ghuddah’s application

of the al-ta‘rif bi al-rijal (introduction to narrators) method, which aims to help readers understand the scholarly

background and credibility of the figures cited in the text.

7. Whenever there is a connection between one discussion and another, Abu Ghuddah provides this information

in the footnotes (ta‘liq, al-Tahanawi, 2000). This approach reflects the principles of tartib al-mabahith

(systematic organization of discussions) and rabt al-ma‘lumat (interconnection of information), both of which

are highly emphasized in the science of tahqiq al-hadith (critical editing of hadith texts). According to studies

on the tahqiq methodology of Shaykh ‘Abd al-Fattah Abu Ghuddah, he frequently used footnotes not merely to

cite references but also as a medium to link closely related issues across different sections or chapters. This was

done to ensure that readers could follow the continuity of the original author’s thought and gain a more

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comprehensive understanding of the overall context. For instance, when discussing the terms mu‘allaq or mursal,

if these terms had been previously explained in an earlier section, Abu Ghuddah would provide a cross-reference

through his ta‘liq. This reflects his application of the al-ta‘liq al-ihdafi (purposeful and thematic annotation)

method one of the distinctive features of his tahqiq work designed to make the text more reader-friendly,

particularly for students and researchers. This practice also aligns with the principle of al-dalalah al-matn

(textual coherence through discursive interrelation) as discussed in the discipline of fiqh al-hadith and it is

consistently demonstrated throughout Abu Ghuddah’s scholarly works.

8. When a particular issue has already been discussed in detail in one of his other tahqiq works, Abu Ghuddah

directs readers to refer to that work rather than repeating the same commentary. This practice is intended to avoid

redundancy in his explanations. For example, when commenting on the trustworthiness (thiqqah) of Ibn Ishaq,

he advises readers to consult his commentary in al-Raf‘u wa al-Takmil for a more detailed discussion (al-

Tahanawi, 2000). This method reflects the principles of tawjih al-qari’ (guiding the reader) and ikhtisar ma‘a

al-ihalah (concise presentation with cross-referencing), which are among the main strategies employed by

Shaykh ‘Abd al-Fattah Abu Ghuddah in managing his tahqiq works. In maintaining scholarly precision and

structural clarity in his annotations, he avoids repeating discussions that he had already elaborated upon in earlier

writings. Instead, he indicates this in his ta‘liq (footnotes or annotations). Such an approach aligns with the

classical scholarly tradition practiced by earlier muhhaqqiqun (critical editors) such as Ibn Hajar and al-Sakhawi,

who recommended directing readers to previous works to prevent informational overlap (Misbah, 2020). This

also demonstrates Abu Ghuddah’s understanding of tahqiq not merely as a compilation of commentaries but as

a scholarly discipline that respects the reader’s space and guides them toward more detailed and relevant

references. His strategy exemplifies the integration of dirayah (intellectual understanding) and riwayah

(narrative transmission), making his works a continuous and coherent body of reference rather than a collection

of disconnected commentaries (Fadzir & Abdullah, 2020).

9. The musthalahat (various technical terms) found in the book Qawa‘id were originally explained by the author

in the tenth chapter. However, after being critically edited (tahqiq) by Abu Ghuddah, these terms were

repositioned and explained directly on the pages where they first appear. This restructuring reflects the approach

of tartib al-musthalahat bi-hasab al-wurud (arranging terms according to their contextual occurrence), which is

one of the defining features of Shaykh ‘Abd al-Fattah Abu Ghuddah’s tahqiq methodology. He recognized that

placing all the terminology in a single concluding chapter as done by the original author could obscure readers’

understanding when engaging with the main body of the text. Therefore, Abu Ghuddah moved or added

explanations of each term precisely where it occurs, accompanied by ta‘liq (annotations) or brief glossaries in

the footnotes. This method aligns perfectly with the principle of tafsir al-musthalahat fī siyaqiha (interpreting

terms within their contextual usage), a practice also employed by hadith scholars such as Ibn al-Salah and al-

Suyuti in their works. As a result, the text becomes more dynamic and reader-friendly, particularly for students

who are new to the study of ‘ilm musthalah al-hadith (the science of hadith terminology) (Supardi, 2022).

According to the study by Fadzir & Abdullah (2020), this practice represents a hallmark of modern tahqiq,

combining the textual precision of classical scholarship with contemporary pedagogical approaches. Abu

Ghuddah’s method thus not only preserves the authenticity of the text but also facilitates comprehension and

enhances the learning experience.

10. The letter (

) is used to indicate that the statement preceding it belongs to al-Tahanawi, while the statement

following it is that of Abu Ghuddah (al-Tahanawi, 2000). The use of this symbol, (

) an abbreviation for Sharih

al-Kitab or Shaykh al-Tahanawi represents a system of annotation adopted by Abu Ghuddah to distinguish

between the original text and his critical commentary (tahqiq). This method aligns with the principle of tabyin

al-muhaqqiq li-nass al-mu’allif (the clear differentiation between the author’s original text and the editor’s

commentary), which is a crucial standard in the tradition of manuscript tahqiq. Its purpose is to ensure that

readers do not confuse the author’s original words with the additions, explanations, or critiques provided by the

editor. This approach reflects Abu Ghuddah’s deep scholarly integrity and adherence to the classical ethics of

academic editing. The marker (

) is also known as ‘alamat al-tafsil (a separation marker) and has been used by

many contemporary muhhaqqiqun (critical editors) to maintain textual transparency. It allows readers who wish

to focus solely on the original text to do so without distraction from the commentary. In an educational context,

this system greatly aids researchers and students in conducting layered textual analysis (textual layering),

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enabling them to distinguish between the primary source and the critical observations built upon it (Yusuf et al.,

2022).

11. Comparison with Other Scholars in the Field of Hadith Textual Verification (Tahqiq)

Apart from the ten methodological aspects detailed above, ʿAbd al-Fattah Abu Ghuddah’s tahqiq approach

should be compared with other hadith scholars who have also made significant contributions to the editing and

authentication of hadith texts. Among the frequently cited figures are Shuʿayb al-Arnaʾut, Mahmud al-Tahhan

and Muhammad Nasiruddin al-Albani. Shuʿayb al-Arnaʾut, for instance, is known for a methodology that

emphasizes tahqiq muqaran (comparative collation of manuscripts) and a clear separation between the author’s

text and the editor’s commentary, as seen in his work on Musnad Ahmad ibn Hanbal. He also demonstrates

rigorous discipline in takhriij al-Hadith and the authentication of isnads using the method of jarh wa taʿdil in a

systematic manner (Al-Arnaʾut, 2011). Meanwhile, Mahmud al-Tahhan in his work Taysir Mustalah al-Hadith

presents a tadwin taʾsili approach, namely a reorganization of the science of tahqiq based on modern educational

principles to facilitate understanding among contemporary students (al-Tahhan, 2004). His approach differs from

Abu Ghuddah’s, which is more tahlili–tahqiqi (analytical–critical), yet both emphasize scholarly integrity and

textual authentication. As for Muhammad Nasiruddin al-Albani, he focuses on tashih wa taʾlif of hadiths in a

practical context, employing modern methods in the classification of hadiths (sahih, hasan, daʿif) based on isnad

and matn evidence. However, in contrast to Abu Ghuddah’s cautious approach when discussing the opinions of

earlier scholars, al-Albani is at times more critical of classical isnads, which has given rise to methodological

debates between these two orientations (Azami, 1992). This comparison indicates that Abu Ghuddah’s tahqiq

methodology is closer to the approach of classical scholars such as Ibn Hajar and al-Khatib al-Baghdadi,

balancing respect for the original text with the need for modern scholarly scrutiny. His approach constitutes a

synthesis between taʿliq ʿilmi (scholarly annotation) and tahqiq tahlili (analytical verification), making it a

principal reference for the academic editing of hadith texts in the contemporary era.

12. Implications of Digitalization and Contemporary Challenges in Hadith Tahqiq

From the perspective of current implications, technological developments in the digital realm have introduced

new dimensions to the field of hadith manuscript tahqiq. In the digital era, the dissemination of hadith texts

through online platforms such as Shamela Library, al-Maktaba al-Waqfiyyah and the Zamzam Digital Hadith

Corpus has accelerated access to older manuscripts. However, uncontrolled digitalization also poses serious risks

to the authenticity of manuscripts, as multiple digital versions exist that have not been verified by qualified

editors (Khalid, 2022). The study by Al-Faruqi (2023) asserts that this phenomenon leads to al-tahrif al-raqmi

that is, textual distortion through unsound digitization processes or automated editing without human review.

Therefore, modern editors such as Abu Ghuddah serve as an ideal example, as he emphasizes principles of

manual verification, cross-checking of sources and scholarly responsibility before a text is disseminated to the

public. In this context, the primary challenge of digital tahqiq is to ensure that the integrity of hadith texts is not

compromised by artificial intelligence (AI) algorithms that may not grasp the context of isnad and matn. Hence,

contemporary hadith researchers need to combine the meticulous classical methodology of Abu Ghuddah with

current digital systems that possess cross-checking mechanisms (scholarly blockchain, isnad metadata and

linguistic AI analysis). This approach is expected to preserve the value of scholarly trustworthiness in the editing

and dissemination of hadith texts in the digital age (Rahman & Ali, 2024).

CONCLUSION

This study affirms that Shaykh ‘Abd al-Fattah Abu Ghuddah was not merely a critical editor (muhaqqiq) of

classical manuscripts, but a distinguished scholar who demonstrated a critical, systematic and consistent

methodology in engaging with turath (Islamic scholarly heritage) texts. Through an analysis of Qawa‘id fi ‘Ulum

al-Hadith by al-Tahanawi, it becomes evident that he combined philological precision, rigorous source

verification and a deep sense of scholarly ethics at every stage of the tahqiq process. Abu Ghuddah’s significant

contribution lies not only in revitalizing Qawa‘id fi ‘Ulum al-Hadith with greater scholarly value but also in

establishing a methodological framework of tahqiq that can serve as a model for contemporary muhhaqqiqun.

He demonstrated that tahqiq is not a mere technical process of text restoration, but a multidisciplinary endeavor

encompassing aspects of riwayah (transmission), dirayah (understanding), musthalahat (terminology), tarjih

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(preference of stronger opinions) and critical analysis. This approach highlights the balance between preserving

the authenticity of the original text (matan) and meeting modern academic standards of readability and

comprehension. The study holds great relevance in the modern context, especially in the digital era where the

widespread circulation of classical texts without proper tahqiq may lead to misunderstanding and academic

inaccuracy. Therefore, Abu Ghuddah’s methodology should serve as a foundational reference for developing

modern tahqiq standards in the fields of hadith studies, rijal al-hadith, and the management of turath works.

Furthermore, this research opens new avenues for future studies on Abu Ghuddah’s other works and for

comparative analyses between his methodology and that of other prominent muhhaqqiqūn. Hence, his

methodological legacy holds great potential to become a pivotal reference in building an authentic, authoritative

and sustainable tradition of tahqiq in Islamic scholarship.

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