Revisiting Ḥadīth Problem: Implications of Forged Ḥadīth in a Post-Shari‘ah World (original) (raw)
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Revista Gestão Inovação e Tecnologias, 2021
The two main sources of Islam are the Quran and the hadith of the Prophet. From these two sources, there appear Ijma’ (consensus) and Qiyas (analogic reasoning) as supporting complements to Islamic law. Both sources enable Muslims to apply any injunction (nass) to a new circumstance and create a new injunction. With the advancement of the information technology, these two sources are easily referred through cd, soft wares, online information which provide traditional and modern commentaries on the Quran. While the Hadith has been regarded as a secondary source and covers various aspects of human life in social interaction, economic life and personal welfare. The issue that come to our concern is that how to identify hadith authenticity and sources prior to be considered as Islamic source of reference. This is necessary to prevent Muslims from being exposed to negative effect such as their faith, religious law and other acts of worship. Furthermore, the number of fabricated hadiths k...
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IAR Consortium, 2022
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Even If It's Not True It's True: Using Unreliable Hadīths in Sunni Islam
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Sunni Islam is at heart a cult of authenticity, with the science of Hadīth criticism functioning as a centerpiece designed to distinguish authentic attributions to the Prophet from forgeries. It is thus surprising that even after Hadīth scholars had sifted sound Hadīths from weak, mainstream Sunni Islam allowed the use of unreliable Hadīths as evidence in subjects considered outside of the core areas of law. This majority stance, however, did not displace minority schools of thought that saw the use of unreliable Hadīths as both a danger to social morality and contrary to the stated values of Islamic thought. This more stringent position has burgeoned in the early modern and modern periods, when eliminating the use of weak Hadīths has become a common call of both Salafi revivalists and Islamic modernists. This article explores and traces the history of the various Sunni schools of thought on the use of weak and forged Hadīths from the third/ninth century to the present day.
The Prophet's documents comprise a category of objects that are the intentions of the Prophet, legally binding texts, and physical objects that touched the Prophet all at once. Reports of these documents are found in various genres of medieval Islamic literature, where they are frequently transmitted through family isnāds. While these reports are self-consciously geared toward recording the intentions of the Prophet, in effect they reflect the concern of the subalterns of hadith literature to locate themselves somewhere within the narrative of the Prophet's life. The reports investigated here thus preserve an element of what hadith meant to Bedouin recipients, revealing a pre-canonical arena for hadith in which hadith behaved not as text but as physical object, as a " hadith-object. " 1 Résumé Les documents du Prophète comportent une catégorie d'objets qui sont les intentions du Prophète, textes légalement contraignants et des objets physiques que le Prophète