Hadith Studies Research Papers - Academia.edu (original) (raw)

The fundamental stand of the Sunnite traditionalists from the 9th century onward was a devout adherence to the sacred texts of the Quran and Hadith (traditional accounts of what the Prophet Muhammad said); notwithstanding, this stand was challenged by the concept of a transcendent God, who is different from all existing things, as stated in Quran 42:11 "Like Him there is naught". One of the solutions of the traditionalists was to apply literal interpretations on the anthropomorphic descriptions of God in the Quran and Hadith. The traditionalistic motto, as the theologian al-Shaharastani (d. 1153) put it, was: "We believe in what is written in the Quran and Sunna. We do not interpret the text."
The cases of God's laughter and the Prophet's laughter reflect the complexity of the traditionalistic predicament. These were described by I. I. Goldziher (1910), J. Van Ess (1991-6), L. Ammann (1993) and Ch. Melchert (2002). God's laughter is not mentioned in the Quran as such, however the canonical and non-canonical compilations of Hadith abound in descriptions of God's laughter, which is intimidating on the one hand and compassionate on the other. For example, God laughs after He promises the Prophet, that He shall replace every Muslim sinner in Hell with a Jew or a Christian. He also laughs lovingly when a repentant sinner arrives in Heaven. Another set of traditions which causes uneasiness to Islamic traditionalists, altogether from different reasons, describes the Prophet laughing in various occasions.
This paper aims to determine the role of the accounts on God's laughter and the Prophet's laughter and to analyze the problematics of these accounts, not only from a theological point of view, while examining the writings of the traditionalists Ahmad ibn Hanbal (d. 855), Abu Khuzayma (d. 924) and Abu Bakr al-Ajurri (d. 971). A tendency to reject these accounts will be presented through the stand of Ibn al-Jawzi (d. 1201). The interesting approach of the prolific Damascene theologian Ibn Qayyim al-Jawziyya (d. 1350) will be demonstrated through his remarkable work on death and the afterlife Hadi al-arwah ila bilad al-afrah (The Leader of Souls to the Land of Joys). We shall see that Ibn Qayyim al-Jawziyya detects the literal value of these accounts. He does not hesitate to set them in his Hadi al-arwah, thus dismissing the theological difficulties posed by these anthropomorphic accounts as irrelevant.

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- Traditionalism, Hadith Studies, Anthropomorphism, Ibn Taymiyya

François Déroche: Le Coran, une histoire plurielle. Essai sur la formation du texte coranique Paris: Seuil 2019, 297 pp., illustr., bibliographie, glossaire.
This book of the French Islamic scholar François Déroche is a concentrated result, where he shows that the oral and the written tradition of the Qur’an do not reflect any original unity and uniformity. Only Islamic Orthodoxy tried to impose an absolute literal sense of the Qur'an, a manner of verbal inspiration. Déroche, on the other hand, emphasizes that the Prophet Mohammad was obviously concerned to carry on the meaning of the divine message and not to convey individual words.
This groundbreaking research opens up further hermeneutical patterns of evaluation. This is also of great importance for today's Islamic self-understanding. At the same time is laid here a solid scientific basis for a better understanding of Christianity and Islam due to the correlation of Christian and Islamic theology.

- by Reinhard Kirste
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- Oral Traditions, Revelation, History of Caliphates, Hadith Studies

The du‘afā’ works that include only the weak transmitters constitute a significant part of the literature on hadith criticism. The development of the du‘afā’ literature can be analyzed in four different phases based on the time periods and contents of the collections that survive today. The first examples of the literature include the early collections of weak transmitters compiled by such 3rd/9th-century scholars as al-Bukhārī (d. 256/870) and Abū Zurʻa al-Rāzī (d. 259/873). The collections compiled in the first half of the 4th/10th century by al-ʻUqaylī (d. 322/934), Ibn Ḥibbān (d. 354/965) and Ibn ʻAdī (d. 365/976) represent the second phase in the development of the du‘afā’ literature in which detailed and systematic studies were done. These works not only include a considerably higher number of narrators compared to previous representatives of the literature but they are also so comprehensive as to contain both rich information on the reasons for criticism of narrators and examples from their mistaken hadiths. The third phase of the development of the literature entails studies of narrower scope compiled as of the second half of the 4th/10th century by such scholars as Ibn Shāhīn (d. 385/996) and al-Dāraquṭnī (d. 385/995). The du‘afā’ literature came to an end with the completion of its last phase by the comprehensive and voluminous compilations of such later figures as al-Dhahabī (d. 748/1348) and Ibn Ḥajar (d. 852/1449).
After providing a detailed account of the du‘afā’ literature, the book examines the hadith collections in order to see the implications/employment of the transmitter criticism. In this context, it analyzes al-Dāraquṭnī’s al-Sunan as a case of hadith criticism where the narrations of weak transmitters are included primarily for the purpose of exploring the weak transmissions (ṭarīqs) that diverge from ṣaḥīḥ ones. However, al-Sunan also entails renderings that demonstrate that the weakness of a transmitter does not always imply that of their narration.

- by Mustafa Macit Karagözoğlu
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- Hadith Studies, o Hadith and Historical Criticism, Hadis, Hadith

Il Kitab ul-Qadr, qui tradotto come Il Libro del Destino, è parte della raccolta Sahih Bukhari e Sahih Muslim, che riporta gli Hadith del Profeta (pbsl) relativi ad un tema fondamentale nella religione islamica ossia la nozione di destino (Qadar), termine che è stato variamente interpretato e molto spesso equivocato sia in ambito islamico che non. In questo testo vengono riportati in traduzione italiana sia gli Hadith presenti nella racconta dell’Imam Bukhari che in quella dell’Imam Muslim. La traduzione è poi arricchita da un corposo apparato di note esplicative per accompagnare il lettore nella lettura e comprensione dei passi più complessi.

Nu’mān Bin Thābit, better known by his kunyah, Abū Ḥanīfah, has been subject to much criticism due to his supposed lack of knowledge in Ḥadīth and Ḥadīth studies. The methodology of the Ḥanafīs has been similarly scrutinized as it is infamously known to diverge from the other schools in their methodological usage of the sources in deriving legal rulings. Where the other orthodox schools use a methodology derived from al-Shāfi’ī's combination of the reports and opinion, Abū Ḥanīfah is known to have ruled from the Qur’ān more-so than from the reports. A particular aspect of the discussion is the idea that he took his own opinion over the clear textual sources of the Sunnah i.e. the Ḥadīth reports. However, what has been overlooked is the way in which Abū Ḥanīfah used the Ḥadīth and how he understood them. Rather than having a weakness in Ḥadīth, as purported by some, Abū Ḥanīfah had a unique understanding of Ḥadīth, and subjected them to great scrutiny in order to derive the truest rendition of God’s law on earth. Rather than a detraction from Prophetic reports, it seems that there has been a lack of understanding when it comes to the Usūl of Abū Ḥanīfah.

- by Eissa Dar
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- Islamic Law, Islamic Studies, Hadith Studies, Islam
- by Ahmad Snobar
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- Hadith Studies, علم الحديث النبوي, Shia studies
- by Cristina de la Puente
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- Al-Andalus, Hadith Studies, Jihad

Although Hanafism historically was, and remains, the largest school of legio-ritual thought (madhhab) in Islam by number of followers, it has not garnered as much attention in the occidental academe as it's lesser adhered to counterpart Sunni schools of thought. Amongst contemporary Hanafis there is a debate, which recently emerged about what actually was the ‘true’ early Hanafi legal theory (usul al-fiqh) that was espoused by the eponymous Abu Hanifa (699-767 C.E). A pair of British Hanafis wrote Hanafi Principles of Testing Hadith to repudiate contemporaneous Hanafis who allegedly adopted hadith criticism methods from the Shafi’i school (Shukurov 2015). Meanwhile, the accused textualist Ḥanafīs said regarding the book Hanafi Principles of Testing Hadith, “The only thing worthwhile in the book is its binding and the quality of paper used” (Cheema 2016). These polemics are both engaging in ritual critique demonstrating not only the heterogeneity of Hanafism but also how a legio-ritual school in Islam is a series on continuing debates between various Muslim scholars. Hanafism emerged out of early debates between, the Ahl al-Hadith (AH) and the Ahl al-Ra`y (AR). Abu Hanifa, like his teachers, was from the Kufan camp of the AR. This historiographical secondary literature review aims to give a broad history of the madhhab from its inception to contemporary times with an emphasis on ritual theory, ritual practice, the various strains of Hanafi doctrine, and their genealogies. In the terms of ritual studies, ritual theory is the “myth,” or way of explaining why the ritual practice should take place (Dudgeon 2019, 90-92).

- by Hamza Dudgeon
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- Islamic Law, Ottoman History, Islam in China, Hadith Studies

This paper analyzes the so-called Ibn Masʿūd ḥadīth (see below) on two levels: the specific wording of the ḥadīth on the one hand and a significant portion of the commentation written about it since the 10 th century until today 1 on the other. This aims at three things. First, I will show how the ḥadīth's exact wording still developed after the stabilization of the material in collections. Although this development occurred only on the level of single words, it can be shown that it is a reflection of discussions documented in the commentaries. Therefore, these specific examples show that there was not always a clear line separating between ḥadīth-text and commentaries on that text. Second, the diachronic analysis of the commentaries will provide material for a nuanced assessment in how far major icons of commentation such as Nawawī and Ibn Ḥajar al-ʿAsqalānī significantly influenced following generations in composing their respective commentaries. Third, I will argue that in the specific case study provided here significant changes in the commentation can be witnessed since the second half of the 19 th century which are caused by the spread of basic common medical knowledge in that period. The ḥadīth The so-called Ibn Masʿūd ḥadīth reads in the translation of the variant in the Kitāb al-Qadar of Ṣaḥīḥ Muslim: The creation of [each] one of you is put together in his mother's womb in forty days, then he becomes in it a clot of blood (ʿalaqa) likewise, then in it a little lump of flesh (muḍgha) likewise. Then an angel is sent to him and the soul is breathed into him. He is ordered to write four things: his [i.e., the new creature's] livelihood, his date of death, his deeds, and whether he will be blessed or wretched. By the one, there is no

This short article critically reviews the history and development of the three modes of “abrogation”. It focuses on two of them, textual and textual-legal, which are based on Ḥadīth narratives that indicate that not all of the revelation... more

- by Louay Fatoohi
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- Qur'anic Studies, Hadith Studies, Abrogation (naskh)

Liqā', which is a concept belonging to the hadith methodology termino- logy, is known as a subject of controversy between al-Bukhārī and Muslim, who are among the most prominent hadith scholars. Although al-Bukhārī did not express it clearly, the attribution of the liqā' condition to himself is accep- ted by most hadith researchers. In the introductory part of Muslim's Ṣaḥīḥ, inferences are made that the person whom Muslim criticizes heavily without declaring a name due to the liqā' condition is his sheikh, al-Bukhārī. In the context of Muslim's criticisms, the nature of the liqā' condition attributed to al- Bukhārī has not been clarified in the previous studies. In this article, it has been examined how the issue of liqā' is understood in the context of al- Bukhārī and Muslim, around whom the debates about the concept of liqā' are shaped. In the context of hadith acceptance conditions, the nature of liqā, the opinions of hadith imams about liqā, and who(s) defended the liqā condition were evaluated and determined. The fact that the liqā' debate is shaped aro- und al-Bukhārī and Muslim requires understanding why inferences are made that these two important hadith imams have different views on the subject. The methodical differences between al-Bukhārī and Muslim are also included in the study. Various opinions on the subject were included and their analysis were to be evaluated.

- by Sevdenur Kaya Alhattab
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- Hadith Studies, Hadis Usûlü, Imam Al-Bukhari, İmam Müslim
- by Bekir Kuzudisli
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- Hadith Studies, Quran and Sunnah Studies, History of Shia Islam, SHIA AND HADITH

The mysterious description of the Basran philologist Abū ʿUbayda Maʿmar b. al-Muthannā (ca. 114/732—ca. 210/825) as a secret adherent of Khārijī doctrines has long been accepted as accurate. Although on rare occasion the plausibility of such an association has been questioned, most recent studies have pointed out the apparent reliability of the evidence, particularly a number of reports on the authority of sympathetic contemporaries. Thus far, however, no satisfactory answer has been given as to the nature of Abū ʿUbayda’s putative Khārijism or, if the label is not to be trusted as accurate, as to how the misconception originated. It is the purpose of this essay to adumbrate the process by which the Khārijite label came to be erroneously aﬃxed to the philologist and thereafter preserved in the posthumous tradition.

- by Raashid Goyal
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- Arabic Literature, Islamic Studies, Abbasid Intellectual History, Hadith Studies

The following article surveys a few treatises regarding the salvation of the Prophet Muḥammad’s uncle, Abū Ṭālib b. ‘Abd al-Muṭṭalib (d. circa 619 CE). The controversy concerning Abū Ṭālib’s place in the hereafter stems from a wealth of reports condemning him to hell due to his refusal to convert to Islam and others which testify to his lifelong belief in God and the prophethood of Muḥammad. The first group of reports was canonized in the collections of Bukhārī and Muslim, while the second group largely appeared in sīra and Shī‘ī ḥadīth literature. Although Shī‘ī thinkers have upheld the faith and salvation of Abū Ṭālib from the earliest periods of Islamic history, very few Sunnīs shared this opinion despite transmitting some of the same proof-texts cited in Shī‘ī works. According to most Sunnīs, these proof-texts were either inconclusive or insufficient in proving Abū Ṭālib's conversion to Islam or his salvation. However, there is a remarkable shift in the sensibilities of some Sunnīs after the ninth century hijrī (fifteenth century CE). In contrast to early Sunnīs who considered such a possibility to be unlikely or flatly denied it, a few Sunnīs over the past five centuries have joined their Shī‘ī co-religionists in their commitment to the salvation of Abū Ṭālib. This article introduces the relevant proof-texts and theological arguments that classical Shī‘ī and modern Sunnī writers have utilized to advocate the belief in Abū Ṭālib’s salvation.

- by Nebil Husayn
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- Quranic Studies, Islamic Studies, Hadith Studies, Islamic History

This article examines the canonization of the Prophetic hadith, " Whoever imitates a people becomes one of them, " which became the keynote expression of tashabbuh (reprehensible imitation), a Sunni doctrine commonly invoked by religious authorities to distinguish Muslims from non-Muslims. First, I analyze how the Partisans of Hadith transmitted and classified the hadith, highlighting the pivotal role of Abū Dāwūd (d. 275/889) in canonizing the tradition. I then trace the divergent trajectories of its interpretation over time, especially the glosses of two brilliant Damascenes: Ibn Taymiyya (d. 728/1328) and Najm al-Dīn al-Ghazzī (d. 1061/1651). This study draws not only from hadith commentaries but also from treatises on law, ethics, and Sufism, illustrating how hadith interpretation takes place in multiple Islamic literary genres. A detailed appendix catalogues the collections of hadith that transmit the tradition; compares different narrations in order to date and locate its circulation; and visually maps its isnād networks.

- by Youshaa Patel
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- Islamic Law, Hadith Studies, Ibn Taymiyya, Imitation

تعبير" إسلامية المعرفة" ضرورة معرفية وضرورة حضارية لا على المستوى الإسلامي وحده، بل على مستوى العالمي كله للخروج من المأزق ‏المعرفي المعاصر، والأزمة الفكرية العالمية المعاصرة‎.‎
وإسلامية المعرفة تحقق من قراءة كتاب المقروء ونعني به " القرآن"، وكتاب الكون المنظور الذي يتضمن ظواهر الوجود كافة. فالقرآن الكريم ‏والكون البديع كلاهما يدل على الآخر ويرشد إليه ويقود إلى قواعده وسننه، فالقرآن يقود إلى الكون، والكون أيضاً يقود إلى القرآن. وهذا ‏يمكن أن نطلق عليه‎ ‎‏(الجمع بين القراءتين)‏‎.‎
وحين يحدث الفصام بين القراءتين، فإن المنهاج المعرفية البشرية تقود إلى نتيجتين خطيرتين: فالذين يتعلقون فقط بالجانب الغيبي في ‏القراءة، أي بالقراءة الأولى في الوحي فإنهم يسقطون الجانب الموضوعي وعناصره من حسابهم فيتحولون بالدين إلى لاهوت وكهنوت، ‏وينتهي أصحاب هذه القراءة إلى فكر سكوني جامد يحسب خطأ على الدين والذين يتعلقون بقراءة الكون وحدة ويركزون على الجانب ‏الموضوعي في إطار القراءة الثانية،‎ ‎فإنهم ينفون البعد الغيبي الفاعل في الوجود وحركته وينتمون تدريجياً إلى الفكر الموضوعي في المعرفة الذي ‏يؤثر على النسق الحضاري‎.‎
والجمع بين القراءتين جمعاً جدلياً وتفاعلياً يشير ليس فقط إلى مناهج نظر، بل يمتد ليحرك عناصر معينة لتفعيل آليات الجمع بين ‏القراءتين وبما يحقق عناصر الوصل لا الفصل بين العلوم الشرعية والعلوم الإنسانية والاجتماعية وفي دراسة كثير من القضايا والموضوعات،‎ ‎ومن أهم فوائد هذا الكتاب أنه أشار إلى أهمية وخطورة ذلك ضمن صياغات النظام المعرفي والأصول المنهجية ومناهج التعامل مع ‏المجالات المعرفية المختلفة والتكامل فيما بينها‎. ‎

از حوادث مهم صدر اسلام - که گاه در غبار تحریف فرو رفته - صلح امام حسن (علیه السلام) است. یکی از چالش‌های مربوط به این صلح روایات نسبتاً فراوانی است که از اعتراض امام حسین (علیه السلام) به این صلح سخن می‌گویند. این روایات از دو جهت نقدپذیر هستند: نخست، نقد بیرونی یا سندی و دوم، نقد درونی یا محتوایی. در نقد بیرونی، مشخص گردیده که اسنادِ یک به یک روایات ضعیف هستند. نقد درونی یا محتوایی با دو دسته معیار: 1. درون دینی، 2. برون دینی محقق شده است. در نقدهای درون دینی - که مهم‌ترین معیارهای نقد در این پژوهش است - روایات اعتراض، با بهره‌گیری از: الف) روایات عام معارض، ب) روایات خاص معارض، و در نقد برون دینی با نقدی تاریخی نقد شده‌اند. بررسی‌ها حکایت از آن داشت که امویان با هدف نشان دادن اختلاف میان رهبران دینی و ایجاد سستی میان پیروان، به جعل این روایات روی آوردند.

- by Zahra Rezaee
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- Shi'ism, Hadith Studies

Ahli hadis merupakan kelompok sosial yang pernah eksis ratusan tahun lalu. Mereka berkarir di bidang ilmu pengetahuan yang berhubungan dengan hadis-hadis Nabi Muhammad saw. Mereka mencarinya, menghafalnya, mencatat, meneliti, menyeleksi, dan terkadang memberi penjelasan serta penafsiran-penafsiran tertentu. Kelompok ini juga pernah mengalami konfrontasi dengan kelompok kesarjanaan lain saat itu. Jasa mereka dapat dilihat dari melimpahkanya literatur yang berisi koleksi hadis-hadis Nabi saw. Puncak kejayaan ahli hadis adalah sekitar abad ketiga hijriah dengan lahirnya tokoh-tokoh besar dalam bidang studi hadis seperti al-Bukhari (194-256 H.) dan Muslim (204-261 H.). Keduanya merupakan simbol kejayaan studi hadis di dunia Islam. Populasi ahli hadis mencapai puluhan ribu orang. Pada generasi pertama perawi, yaitu para sahabat Nabi saw., ditemukan paling tidak sejumlah 12.308 (dua belas ribu tiga ratus delapan) nama. 1 Para perawi hadis yang namanya disebut dalam enam kitab induk hadis, kutub al-sittah, berjumlah 8.045 (delapan ribu empat puluh lima) nama. 2 Lebih sedikit dibanding daftar nama sahabat yang dicantumkan dalam ensiklopedi para sahabat Nabi saw. Hal ini bisa dimaklumi karena tidak semua sahabat Nabi Muhammad saw. meriwayatkan hadis. Daftar terbesar tentang perawi hadis dapat ditemukan dalam kitab al-Thiqat karya Ibnu Hibban al-Busti (354 H.) yang memuat 16.261 (enam belas ribu dua ratus enam puluh satu) nama perawi. 3 Para ahli hadis tersebut hidup dari abad pertama hingga abad keempat hijriah. Sekitar empat ratus tahun. Kita ambil saja daftar terpanjang di atas, al-Thiqat, bisa dikatakan bahwa setiap seratus tahun, terdapat sekitar 4000 orang yang berkarir dan berprofesi sebagai ahli hadis. Jumlah yang cukup besar untuk memberikan kontribusi terhadap proyek penelitian hadis-hadis Nabi Muhammad saw. Tidak heran bila kemudian gambaran tentang Nabi Muhammad saw., detil kata-katanya, tindak-tanduknya, karakter fisikal dan kejiwaannya, serta ajaran-ajarannya dapat ditemukan dengan mudah oleh orang-orang setelahnya melalui sumber-sumber literatur yang dapat dipercaya. Para ahli hadis tersebut memiliki berbagai macam latar belakang, asal-usul daerah, ras, pendidikan, dan pengalaman meneliti hadis-hadis Nabi Muhammad saw. yang telah menyebar ke seluruh penjuru dunia Islam setelah para sahabat Nabi bermigrasi ke wilayah-wilayah takhlukkan. Salah satu karakter ahli hadis adalah ada di antara mereka yang rajin menjalankan ibadah dan mengembangkan pengalaman rohani. Mereka pada umumnya dikenal dengan sebutan 'abid (ahli ibadah) dan zahid (pengamal doktrin asketik).

- by Chairul Huda Muhammad
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- Islamic Studies, Hadith Studies, Religious Studies

The imam orators perform a very important task for society. Today, it is not enough to have a high school level education and to use only traditional methods in order to carry out this task successfully. For this reason, it is imperative for the imams to have sufficient culture in religious sciences and have a culture above the average of society in order for them to perform their duties successfully and maintain their dignity in society. In this context, one of the most necessary religious sciences is the science of hadith. In recent years, the negative propaganda made against the hadiths through the media necessitates that the imam hatipers should be better equipped in the field of hadith science. Because the hadith of Hz. Muhammed are the documents that convey the Sunnah of the our Prophet to us. Rejecting the hadiths also means rejecting the circumcisions that have been accepted for fourteen centuries. Today, community members, who are the target audience of imam orators, have easy Access to information and question everything they hear. They think more rationally and expect scientific explanations, especially in the middle age and under religious issues. Information transferred from a book by reading only does not convince this segment sufficiently. It is extremely important for imam orators to receive education at the highest level, to satisfy the target audience in terms of knowledge and culture, and to lead the society outside the mosque with their projects and activities in order to meet the expectations of the target audience. In this article, information and perceptions of imam orators about hadiths and sunnah, deficiencies and expectations were tried to be determined according to the survey answers applied to 135 imam hatip in charge of Uşak province.

- by Mevzu Sosyal Bilimler Dergisi
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- Hadith Studies, Sermon

Rivâyetlerde ahir zamanda geleceği bildirilen Mehdî’nin insanlığa selamet getirerek bozulan adaleti tesis edeceği bildirilmiştir. Böylece mehdi beklentisi siyasî ve mezhebî olayların yoğun yaşandığı hicrî ilk asırlarda etkili olmuştur. Soyu Hz. Peygamber’e dayanan bu kurtarıcının nesebinde mezheplerin ihtilaf ettiği görülmektedir. Şiî itikatta mehdî olduğuna inanılan gâib 12. imam Muhammed b. Hasan’ın nesebi Hz. Hüseyin’e dayandırılmaktadır. Ancak Şiî kaynaklarda zikredilen Mehdî’nin Hz. Hasan’ın soyundan geleceği yönündeki haberler mezhep içi sorun oluşturmaktadır. Ayrıca Hz. Peygamber’in vefatından sonra imâmet ve hilâfet bağlamında mehdilik iddialarının Ali oğulları neslinde görülmesi, bu beklentinin Hz. Hüseyin nesline münhasır kılınmadığını da göstermektedir. Bununla birlikte Hz. Hasan’ın hilâfeti Hz. Muâviye’ye bırakarak sulh etmesi ve bu olayın Hz. Peygamber tarafından bildirildiğini ihtiva eden rivâyetler, Hz. Hasan’ı Sünnî telakkide öne çıkarmış, böylece bu haberler Sünnî dünyada Mehdî’nin Hz. Hasan neslinden geleceği yönündeki iddiada kullanılan en önemli argümanlardan olmuştur. Mezkûr bilgiler doğrultusunda makale, İmâmiyye Şîası ve Ehl-i Sünnet arasında Mehdî’nin nesebine işaret eden rivâyetlerde ve bunların yorumlanmasında mezhebî temayülü ortaya koymayı hedeflemektedir.

- by Yusuf Oktan
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- Hadith Studies, Hadis, Hadith, History of Shia Islam

Il Kitab al-Iˈtisam bi al-Kitab wa al-Sunnah, tradotto in italiano come Il Libro dell'adesione agli insegnamenti del Corano e della Sunna, introduce il lettore nel delicato tema della Sunna del Profeta Muhammad ‫.)ﷺ(‬ Le tradizioni riportate in questo testo hanno come filo conduttore la canonica interpretazione del Corano secondo gli insegnamenti del Profeta ‫)ﷺ(‬ e l'esperienza diretta dei suoi compagni. Una parte è poi dedicata alla descrizione di alcune delle pratiche religiose e spirituali del Profeta Muhammad ‫)ﷺ(‬ che i musulmani sono chiamati a seguire per aderire in modo corretto agli insegnamenti della rivelazione coranica evitando qualsiasi forma di estremismo o eccessivo ascetismo, rispettando l'equilibrio dei bisogni fisici e delle necessità spirituali così come l'esempio del Profeta ‫)ﷺ(‬ ha insegnato ai credenti. Tawasul International Centre for Publishing, Research and Dialogue è un'associazione nata al fine di promuovere una conoscenza della religione e della cultura islamica non distorta ed equilibrata. Le attività dell'associazione sono tese a diffondere la conoscenza della cultura islamica nelle sue diverse sfumature attraverso pubblicazioni, conferenze e scambi interculturali, al fine di poter aiutare gli appartenenti alle comunità religiose diverse da quella musulmana ed i musulmani stessi a distinguere i genuini insegnamenti islamici nell'interesse della pace e del reciproco rispetto tra popoli, culture e religioni diverse.

- by Sabrina Lei
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- Hadith Studies, Prophet Muhammad, Prophetic traditions, Al-Quran & Al-Hadith

In questo primo volume delle Tradizioni del Profeta Muhammad (pace e benedizioni su di lui) sono raccolti i seguenti titoli: Il libro della rivelazione, il libro della fede, il libro della sapienza, il libro dell'abluzione, il libro del ghusl, il libro delle mestruazioni, il libro dell'abluzione secca, il libro della preghiera, il libro degli orari della preghiera, ed il libro della chiamata alla preghiera.

Tulisan ini membahas fenomena rihlah ilmiah demi Hadis-hadis Rasulullah yang terdistribusi di berbagai wilayah dunia Islam pada masa periwayatan Hadis, yakni sekitar abad-abad 1 H/7 M hingga 4 H/10 M. Pada masa itu, para sarjana Hadis dengan berbagai generasinya banyak merantau dari satu wilayah ke wilayah lain demi mendapatkan atau mendengarkan sebuah Hadis. Sepintas lalu, sudah dapat ditebak bahwa motif mereka melakukan itu adalah untuk mendapatkan satu Hadis, atau sejumlah Hadis. Namun, realitasnya tidak demikian. Dari eksplorasi dan analisis itu diketahui bahwa motif rihlah ilmiah demi Hadis bukan hanya sekadar mendengarkan sebuah Hadis atau beberapa Hadis yanga belum pernah didengarkan, tetapi lebih dari itu untuk konservasi Hadis dan kritik periwayatannya.

- by Amrulloh Amrulloh
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- Hadith Studies, Hadis, Hadith, Quran Hadith and Modern Science

گونه شناسی و سنجش اتقان براهین معاد

- by Mohammad Ali Movahhedi
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- Hadith Studies, Resurrection, Al-Quran & Al-Hadith
- by Abubakar Surajo Ibrahim Kirare
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- Religion, Comparative Religion, Geology, Cosmology (Physics)

اخباری وجود دارند که قبول و فهم آنها، نه از طریق رعایت اصول عقلائیِ محاوره و نه برای همه، بلکه برای مخاطبانی با درجه‌ی معرفتی خاص ممکن می‌شود؛ این اخبار در زبان روایات، به «صعب مستصعب» توصیف شده‌اند. و محدّثان شيعه در کتب خود اين روايات را با اسناد و تعابير مختلف ذکر کرده‌اند. فهم پاره‌ای از این روایات تنها برای سه گروه «فرشتگان مقرب»، «انبیاء مرسل» و «بندگانی که قلوبشان بر ایمان آزموده شده است» ممکن شناخته شده و بخشی برای همین سه گروه نیز ممکن نیست. و این نفی و اثبات، به درجات متفاوت احادیث بازگشت دارد.
این مقاله کاوشی در متن این احادیث است. آنچه روشن است، ارتباط وثیق موضوع این روایات با اهل بیت(ع) و فضائل آنهاست. فضايل و کمالاتي که در وجود معصومان است و درک و اعتقاد به صحّت آن براي توده‌ی مردم مشکل است. نشر این روایات، منوط به اطمینان از قبول مخاطب است؛ لذا ائمه(ع) چنان که خود از برخی افراد تقیه می‌کرده‌اند، اصحاب را نیز به منتشر نکردن این اخبار فراخوانده‌اند. مواجهه با این نوع روایات راهکارهای ویژه‌ای دارد؛ مانند اینکه نباید آنها را انکار کرد. بلکه باید آن را به خدا و رسول و ائمه(ع) بازگرداند.
یکی از آسیب‌های نشر بی‌ضابطه‌‌ی این احادیث، اتهام راوی به غلو بوده است؛ اما راهکار عملی تشخیص احادیث صعب از روایات مجعول غالیان، به پژوهشی جداگانه نیازمند است.

- by Elaheh Shahpasand
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- Hadith Studies
- by mutiara harmaida
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- Hadith Studies, Studi Hadits

محققان غربي احادیث را داده‌هایي تاریخي برای شناخت و بازسازی جنبه‌هاي مختلف تاریخ اسلام تلقي کرده‌اند و براي ارزيابي اعتبار و تعيين اصالت اين داده‌ها به تاریخ‌گذاری آنها پرداخته‌اند. تاريخ‌گذاری حديث مسئله‌ای در ميان گروهي از اسلام‌شناسان غربي است که روش‌ها و ابزارهايي متنوع را براي بررسي تاریخ پيدایش و رواجروايات اسلامي به کار مي‌گيرند. «تاریخ‌گذاری حديث: روش‌ها و نمونه‌ها» حاوی ترجمه فارسي بخشي ازمهم‌ترين نوشته‌ها در پيوند با اين مسئله مهم در حديث‌پژوهي غربيان است که با رهيافت‌ها و نتايج متفاوت در طول چند دهه اخير منتشر شده‌اند. خوانندۀ کتاب حاضر علاوه بر آشنايي با روش‌ها و نتايج پژوهش‌هاي نوين غربي دربارهتاریخ‌گذاری حدیث، به امکانات و محدوديت‌های هر يک از اين روش‌ها پي خواهد برد و همچنين پاسخ‌هاي برخي محققان مسلمان به نتايج اين روش‌ها را درخواهد یافت.مجموعه حاضر دربرگيرنده دوازده نوشتار از ده محقق صاحب‌نام در حوزه مطالعات اسلامي است. در فهرست نويسندگان اين مجموعه، علاوه بر محققاني از نسل‌هاي گذشته نظير ايگناتس گلدتسيهر (د. 1921) و يوزف شاخت(د. 1969)، چند پژوهشگر سرشناس غربي ازجمله يوزف فان‌اس و مايکل کوک و هارالد موتسکي و محققاني مسلمان همچون محمد مصطفي اعظمي حضور دارند.

- by Ali Aghaei
- •
- Islamic Studies, Hadith Studies, Hadith, Qur'anic and Hadith sciences

Il Kitab al-Tawhid è parte della raccolta Sahih Bukhari e riporta gli Hadith del Profeta (pbsl) relativi al monoteismo islamico, dalla natura degli attributi divini a quella del rapporto tra Dio e creature secondo gli insegnamenti del Corano. Alla fine del testo sono riportate due appendici relative rispettivamente alla nozione di Qadar ed alla traduzione della Al-ʻAqīdah al-Ṭaḥāwīyah del teologo e giurista hanafita Abu Ja'far Ahmad at-Tahawi, in cui vengono esposti gli articoli principali della professione di fede islamica. La traduzione della Aqīdah è accompagnata da un apparato di note in cui sono riportate delle citazioni tratte rispettivamente dal al-Fiqh al-Akbar dell’Imam Abu Hanifa e dalla Aqeedah al-Wasitiyyah dell’Imam Ibn Taymiyyah per permettere al lettore di confrontare la posizione di altri insigni studiosi musulmani su determinati argomenti.

Yunus Emre lived in a period of political changes in Anatolia. Social life in the region, where political authority has disappeared, has also been affected by the developments. He became a servant in the place of Tapduk Emre during a period of political troubles. The process of getting away from the world expresses the process of transcendental structuring. For him, love is fundamentally against Allah and His Messenger Muhammad. The conception of the Prophet was largely composed of love. While the love expressed today is largely interpersonal, he preferred divine love. He stated that the world was built on divine love. Many poets wrote poems about the Prophet Muhammad. Yunus Emre also devoted most of the Divan to the prophet and his love for him. The understanding of Gül Muhammad is very precious. As some poets did, he symbolized his love for the Prophet through the word rose. The concept of ummah is important for Yunus Emre. Perhaps due to the political troubles of his time and the deterioration of the unity of governance, he attached great importance to the understanding of the ummah. He thinks that the understanding of unity of Muslims may be around the message of the Prophet. Perhaps he says that he expects help in the Hereafter as a part of the Prophet's understanding. Looking at the Islamic understanding of Yunus Emre, it is understood that he knew religion and learned the life of the Messenger of Allah. There is not enough information about his life and education. However, from the concept of the Prophet, it was understood that he visited different scientific centers who were educated at a certain level and became aware of Islamic knowledge. Yunus Emre has shown that there is not only behavior training in the derwish lodge but also the direction of science. This determination is achieved by looking at the dies that contain the information he gave about the Messenger of Allah and other prophets.

- by Mustafa ÖZTOPRAK
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- Poetry, Prophets, Hadith Studies, Yunus Emre
- by William C. Chittick
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- Islamic Law, French Literature, Medieval History, Heritage Studies

Osmanlı döneminde hadis ilmi alanında öne çıkan eserlerden bir tanesi İmam Süyûtî’nin el-Câmi‘u’s-sağîr isimli eseridir. Eserde hadis metinleri alfabetik olarak sıralanmış ve rumuzlarla eserin kaynağına işaret edilmiştir. el-Câmi‘u’s-sağîr gerek hadis kaynakları dışında tarih eserlerinde bulunan rivâyetleri içermesi gerekse günümüze ulaşmayan eserlerden nakiller yapması itibariyle de önemli bir kaynaktır.
Bu çalışmada el-Câmi‘u’s-sağîr temel alınarak onun Osmanlı dönemi hadis edebiyatındaki yeri bahse konu edilecek, müderrislerin bu eserden nerelerde ve nasıl faydalandığı incelenecektir. Aynı zamanda eserin İstanbul kütüphanelerindeki bazı önemli nüshaları ve bu nüshaların kıymeti hakkında bilgiler verilecektir.
Derleme bir eser olan el-Câmi‘u’s-sağîr üzerine yazıldığı dönemden itibaren birçok çalışma kaleme alınmış aynı zamanda tercümeleri yapılmıştır. XVII. yüzyılda Kadrî Bigavî (Vehbî el-Yemânî) tarafından Türkçeye tercüme edilmiştir. Mezkûr tercüme XVII. yüzyıl Osmanlı ilmî anlayışı hakkında bilgiler verdiği gibi Osmanlı’da hadis ilminin niteliği hakkında da ipuçları sunacaktır. Tercümenin ilmî kıymeti, hadis ilmindeki yeri de tespit edilmeye çalışılacaktır. Aynı zamanda dil ve üslub bakımından çevirinin değeri izah edilmeye çalışılacaktır.
İmam Süyûtî’nin el-Câmi‘u’s-sağîr özelinde Osmanlı âlimleri üzerindeki etkisi ve Osmanlı âlimleri ile irtibâtı da incelenecektir. Bu sayede hadis ilminin Osmanlı döneminde hangi kanallardan geliştiği hakkında da bir kanaate varmak mümkün olacaktır.

- by mustafa celil altuntas
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- Hadith Studies

A collection of 30 ahadith on tazkiyyah

- by Muhammad Nabeel Musharraf
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- Spirituality, Islamic Studies, Hadith Studies, Islam
- by Şuayip Seven
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- Hadith Studies, The Hadith, Qur'anic and Hadith sciences
- by Adil Yavuz
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- Hadith Studies, Peace, Quran and Sunnah Studies
- by FATMA YÜKSEL ÇAMUR
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- Narrative, Narratology, Hadith Studies, Hadis

Khadher Ahmad, Mohd Yakub @ Zulkifli Mohd Yusoff, Khalijah Awang, Rozana Othman, Monika @ Munirah Abd Razzak, Nurulwahidah Fauzi, Mohd Asmadi Yakob & Mohd Farhan Md Ariffin. 2018. TUMBUHAN SELASIH DALAM AL-QURAN DAN HADITH: ANALISIS TERHADAP MANFAATNYA BERASASKAN KEPADA PENYELIDIKAN SEMASA. Journal of Contemporary Islamic Studies (JCIS), UiTM Shah Alam, (e-ISSN: 0128-0902), bil. 4 (1): 106-125 (Indexed by MyCite & MyJurnal)

- by Mohd Asmadi Yakob
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- Botany, Islamic Contemporary Studies, Islamic Studies, Hadith Studies
- by Ahmet Yücel
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- Hadith Studies, The Hadith

A critical appraisal of Western scholarship on Prophetic tradition (hadith) and its reverberation in the Muslim world.

A parallel English-Arabic translation of the introduction to the second most authentic book next to the Book of Allah and Sahih al-Bukhari, Sahih Muslim. For the translation I relied on the comprehensive 1,000 page Sharh authored by Muhammad bin Ali bin Adam bin Musa al-Ithiobi called Qurratu Ayn al-Muhtaj fi Sharh Muqaddimat Sahih al-Imam Muslim bin al-Hajjaj.

- by Abu Najm Rodriguez
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- Hadith Studies, Arabic-English translation, Sahih Muslim