AUTHENTICATION OF HADITH REDEFINING THE CRITERIA PDF

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In today’s complex and volatile world the consequences of relying on fraudulent and counterfeit Hadith to legitimise extremist behaviour, issue. Authentication of Hadith: Redefining the Criteria. Remember me, or Register. Authentication of Hadith: Redefining the Criteria. JB Yusuf. Abstract. No Abstract. readers into further exploration of the original. Dr. Israr Ahmad Khan’s Authentication of Hadith: Redefining the. Criteria was published in complete form in

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Authentication of Hadith Redefining the Criteria

And Ibn al-Jawzi who though does not explicitly declare traditions as invalid based on their texts, yet, the subtitles of his book incline to critique the texts as well as the criteria that established their validity.

Even when Hadith works have been criticised, particularly those believed authentic, this has been carried out from the perspective and analysis of the chain only. References to problems contained in the texts of some of the traditions recorded in authentic Hadith works, including al-Bukhari and Muslim, have been made in places. According to this tradition, man is not free to think, choose and act, but bound only to do that which has already been fixed by the Creator.

Distinct has now become the right way from [the way of] error. Reports, at times, corroborate history and at times, contradict it. On around twenty-two occasions, the Quran reiterates the fact that man is being tested in various ways.

All Islamic jurists hold the position that forcible conversion is, under all circumstances, null and void, and that any attempt to coerce a non-believer to accept Islam is a grievous sin: The author reminds us of the importance of sound reasoning in religion, and how this is more than mere intellectual ability. Furthermore, if a survey were to be conducted on Prophetic traditions very popular among Muslims today, the findings may be shocking, for in religious circles a great number of such traditions are being narrated, interpreted, and practised as if genuine when in reality they are little more than the remainders of fabricated Prophetic traditions.

His arguments are credible, resounding, realistic, stimulating, and prepare the ground for further exploration into hadith textual criticism.

According to this criteria, the traditions mentioned in Kitab al-Qadar are conceivably sound. Hadith contrasts with the Quran, the tradition attributed to the Prophet may be forthrightly rejected as unacceptable. When she died, they realised that the meaning of the longest hand was the one most generous in charity, as she loved charity work very much. The objective of the exercise is to reassert the validity of ahadith in Muslim life on the one hand, and to identify probable errors in the text of reports, on the other.

Having said this however, if the Quran declares time and again that human reason is a reliable criterion to judge the truth from the crteria, then scholars and students from any background should use their reason to discover the truth in Hadith literature.

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Review of “Authentication of Hadith – Redefining the Criteria” by Israr Ahmad Khan

One, therefore, wonders about the essence of the textual criticism of the hadith. He shows a high level academic brilliance and truly proves himself to be extremely well-educated on the rudiments of hadith criticism with an appealing insight.

In commenting on this Hadith, the author ignores the fact that he has already discussed the Hadith earlier in this book, in the chapter “The Quran and authentication of Hadith”. It refers to a speech reported to have been delivered by Umar b. Al-Khattab which was sparked-off by a report that reached him indicating that a certain man promised to swear his allegiance to Talhah if Umar died.

Those who fall blindly into accepting everything that appears to be a Hadith regardless of its authenticity. This, he claims, is why they do not bother about the validity of the text. Khan also merely explains some of the traditions e.

The first Hadith quoted in these sources is on the authority of Abd Allah ibn Masud. The criticism of the text of this hadith alone draws no merit; for if the story referred to above is sound implying that Ibrahim did not tell the truth then this tradition would do no good if it indicated the other way round.

Yet, his systematic analysis of the other aspects of the report is very enlightening and contributes reasonably to hadith textual critical analysis. The author begins by explaining in more detail how the chain of transmission is evaluated and gives further background on the two most important Hadith collectors, autehntication and Muslim.

According to al-Juwayni, if one swears on the pains of divorce that all that is in Bukhari and Muslim is sound, his marriage would be safe. Yet, many Muslim scholars have long questioned many traditions in even Bukhari and Muslim long redefinign his own publication.

It is consequently the responsibility of Muslim scholars well versed in the Islamic sciences, to root out with honesty and courage those ahadith which have clearly been fabricated, and which not only invite spurious interpretation but also perpetuate ignorance betraying both the Quran and the Prophet.

In case of similarity in both the descriptions reported and the historical event, the report is to be declared as reliable. Against this background, I welcome the author pointing out to readers the importance of critically considering the text of traditions when assessing their authenticity, alongside the traditional emphasis given to the chain of transmission. Khan cites three books from the latter in which he only cites a name in oc first one while in the other he substitutes reeefining name with a line indicating that they were od by the same author p.

The contribution of Muslim scholars to the authentication of Hadith The author begins by explaining in more detail how the chain of transmission is evaluated and gives further background on the two most important Hadith collectors, al-Bukhari and Muslim. The general observations were encouraging and I submitted a small portion of the research to a highly recognised international refereed journal in America, where it was published, after which I decided to have it published as a book, culminating in this work.

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Supporting this claim, he quotes various scholars like: The Quran describes Prophet Ibrahim as a paragon of truth siddiqwhereas the Hadith quotes some exceptions to this quality. If this Hadith is considered authentic, then the Quranic statement proves meaningless.

How is one to resolve the discrepancy and is there any way to make a compromise between them? In the above illustration, Bukhari meets individual A who recounts a Hadith, explaining that he received this Hadith from individual B who received it from individual C who received it from individual D who received it from individual E who directly heard the Prophet say those words.

I recommend it to everyone interested in Islam. In addition, given the widespread anti-Islamic sentiment currently dominating mainstream discourse, it is imperative that the issue of fabricated ahadithextensively publicised and ruthlessly exploited to support the thesis of Islamic violence and backwardness, is addressed.

As explained in “A Textbook of Hadith Studies: Al-Jami al-Sahih has exerted great influence on the Muslim mind, and the work is widely read and referred to throughout the Muslim world as a source of Islamic law. Fabrication in prophetic traditions: In fact he quotes a Hadith of the Prophet himself to support this position: This is not to say that scholars of Ulum al-Hadith [the study of Hadith] have paid no attention to content. Their authentication has traditionally relied almost entirely upon assessing the chain of narrators.

Ilorin Journal of Religious Studies

It states that Allah revealed to the Prophet two things, the Quran and its bayan interpretation: Khan traces the chronology of and reasons for hadith forgery.

He points out that the last two criteria are also applicable to the examination of the text of a Hadith but that this is rarely done. And one of you performs the deeds of the condemned until there is very little distance between him and Hell, he is then overtaken by authentiction and he starts doing good deeds, as a result of autentication he enters Paradise.

Al-Nawawi does feel very strongly about this contradiction but suggests that we interpret the traditions so as to remove the conflict. He minces no words in indicating that several texts thw hadith in both Bukhari and Muslim vary from each other not only in lyrics but in their central message.

Out of eight reports narrated on the authority of Abu Hurayrah only one mentions the deduction of two carats of good deeds, whereas the remaining seven put the deduction to only one carat.