Abstract

 The Islamic legislation has two main resources: the Holy Quran and the prophet instructions ( Sunneh). These instructions means what is said or done or accepted by the prophet.  Thus, the forerunner Muslims or the prophet’s companion took much care of what the prophet did. Some were writing down what they were hearing in their meeting with the prophet. So, recording at the beginning was an attempt to collect the aural sayings; it had no title  and no subject unity. Therefore, the prophet’s companions’ recordings were called the companions’ writings.

 Al Hedeith writing was started in Al Medinah Al Munewarah for it was Islamic State center and homeland of the prophet and his companions; that’s why these writings took the narrative Hijazi  style. It was characterized by taking care with prophet’s Hedeith and attaching  the biography with it. That’s why the prophet’s Hedeith moved side by side with the history for a long duration. One can hardly find a saying in biography without the prophet’s Hedeith especially during  Al Medinah stage. That was simply because of state building and society planning as well as economic management. However, the researcher finds difficulty to separate them when talking about the sayings. If he mentioned  the companions’ sayings, his pen unintentionally writes about the prophet’s Hedeith. It is a necessity one cannot avoid. But recording was stopped during Omar Bin Al Khettab era. The Islamic state formally  did not adopt a decision for writing till the era of Umayyad Omar Bin Abdul Aziz ( 99 H.- 101 H. / 717 – 719 A. D. ) when he saw a necessity for recording. From that date , the scholars worked hard for writing, and from that time Al Hedeith and the prophet’s biography were separated to be the core modern science, that because it is an independent science with its own bases and origins. Some persons were great with a high level of philology of this science.

  Among those scholars was Al Beiheki. His book Al Sunen Al Kubrah was comprehensive for all the prophet’s Hedeith in addition to a large number of the prophet’s companions’ narratives in all fields political, social,  economic, and creedal. Thus, he decided to tackle the social and economic sides of the companions’ narratives through Al Sunen Al Kubrah book. So, the current thesis was entitled (the companions’ narratives in Al Sunen Al Beiheki: A study in the Social and Economic States.

  Our study procedures implemented collected the companions’ narratives of the economic and social impressions. It has two sections. The first is devoted in the social narratives; it is  in turn, was divided into three sections. The first dealt with marriage and family system, while the second was about social complementarity in Islam, and the third discussed fashion and general cleanliness. Second chapter mentioned the economic companions’ narratives, it has two sections. The first was about the financial resources of the Islamic state. It collected narratives  relate to the state incomes such as almsgiving fifth, tribute, booty, war profiteer and Faiy’a the second section mentioned the economic activities that the companions’ narratives wrote about. This included the agricultural  activity, crafts, industries, and commerce activity. It is worthy to mention that the study preface stated Al Beiheki biography.