Relevant bibliographies by topics / Hadith

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Academic literature on the topic 'Hadith'

Author: Grafiati
Published: 4 June 2021
Last updated: 3 May 2025

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Journal articles on the topic "Hadith"

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Siregar, Khairil Ikhsan Siregar. "Hermeneutika Hadis tentang “ Hidupkan Saya Bersama Orang Miskin.” (Analisis Kualitas dan Sharh Hadis)." Hayula: Indonesian Journal of Multidisciplinary Islamic Studies 5, no. 1 (January 30, 2021): 111–28. http://dx.doi.org/10.21009/005.01.06.

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Abstract This article discusses the text of the hadith: "Hadith Turns Me With the Poor People" from the side of the hadiths and understands the hadith using the hermeneutic theory approach in the hadith. This research is research based on the library (library research). The approach used is descriptive qualitative which aims to describe or describe the existing or actual facts of the object under study. The results of this study indicate that the quality of the hadiths from the narrative path is dha'if (weak) based on the comments of hadith critics scholars in the books of al-jarh wa al-ta'dil and the hadith scholars conclusion that hadith dha'īf is not including false it can be part of moralities. The real method of hermeneutics to explain hadith texts contributes to enriching the explanation of the explanation hadiths, or sharh hadiths, so the meaning of the hadith text is that the words of miskin( poverty), al-masakin(needy) mean humility, reverence, and humbleness. And the meaning of hadith has been strengthened by presenting other hadiths as witnesses or i'tibar(regard). Keywords: hermeneutics, hadith, poor. Abstrak Artikel ini membahas teks hadits: “Hadits Hidupkan Saya Bersama Orang Miskin” dari sisi sanad/jalur periwayatan hadistnya dan memahami hadits dengan pendekatan teori hermeneutika dalam hadits. Penelitian ini adalah penelitian kualitatif berdasarkan perpustakaan (library research). Pendekatan yang digunakan adalah deskriptif kualitatif yang bertujuan untuk menggambarkan atau menggambarkan kenyataan yang ada atau kenyataan aktual dari objek yang diteliti. Hasil penelitian ini menunjukkan bahwa kulitas hadist dari jalur periwayatnya dha’if atau lemah berdasarkan komentar ulama kritikus hadits dalam kitab-kitab al-Jarh wa al-Ta’dil dan simpulan ulama hadits bahwa hadits dha’if yang bukan hadits palsu dapat dijadikan bagian dari fadha’il al-a’mal. Sesungguhnya metode hermeneutika untuk menjelaskan teks-teks hdits memberi kontribusi memperkaya upaya penjelasan/ syarh hadits/ teks hadits maka makna teks hadits bahwa ucapan kemiskinan / miskinan , al-masakin maknanya adalah kerendahan hati, ke_khusyu’-an dan tawadhu’. Dan makna hadits telah dikuatkan dengan menghadirkan hadits-hadits lain sebagai syaksi/i’tibar. Kata Kunci: hermeneutika, hadits, miskin
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Diyarti, Sisi, Alkhendra Alkhendra, Efendi Efendi, and Azhariah Khalida. "Hadith Among Ahlussunnah and Shia." Abdurrauf Journal of Islamic Studies (ARJIS) 3, no. 1 (June 20, 2024): 1–17. http://dx.doi.org/10.58824/arjis.v3i1.86.

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Differences always occur in understanding, interpreting and accepting history. This is due to differences in the knowledge they experience and different interpretations of what they know. This study aims to focus on Hadith on the views of Ahlussunnah and Shia, how are the differences between the two views and also the criteria for the validity of hadith in the Shia viewpoint, which so far the portion of discussion on the validity of hadith has mostly examined Sunni views. library research (library research) is a study that obtains information data from libraries, such as books, journals, and writings related to research. The results of this study of hadith in the perspective of Sunni and Shia experience very large differences. Furthermore, in classifying hadiths, the Sunni perspective divides hadiths based on their quality into shoheh hadiths, hasan hadiths, and da'if hadiths. Meanwhile, in the Shia perspective, the hadiths are divided into shoheh hadiths, hasan hadiths, muwwassaq hadiths, and da'if hadiths Perbedaan selalu terjadi dalam memahami, menafsirkan, dan menerima sejarah. Hal ini disebabkan oleh perbedaan pengetahuan yang mereka alami dan perbedaan interpretasi dari apa yang mereka ketahui. Salah satu yang menjadi perbedaan sunni dan syiah terdapat didalam kitab-kitab hadis kaum sunni. Kajian ini bertujuan untuk memfokuskan Hadis pada pandangan Ahlussunnah dan Syiah, bagaimana perbedaan antara kedua pandangan tersebut dan juga kriteria sahih hadis dalam pandangan Syiah yang selama ini porsi pembahasannya tentang sahih hadis. sebagian besar memeriksa pandangan Sunni. Penelitian ini menggunkan penelitian kepustakaan (library research) adalah penelitian yang memperoleh data informasi dari perpustakaan, seperti buku, jurnal, dan tulisan-tulisan yang berkaitan dengan penelitian. Hasil kajian hadits ini dalam perspektif sunni dan syiah mengalami perbedaan yang sangat besar. Selanjutnya, dalam mengklasifikasikan hadits, perspektif Sunni membagi hadits berdasarkan kualitasnya menjadi hadits shoheh, hadits hasan, dan hadits dha'if. Sedangkan dalam perspektif Syiah, hadits terbagi menjadi hadits shoheh, hadits hasan, hadits muwwassaq, dan hadits da'if
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Muhaini, Akhmad, and Naqiyah Mukhtar. "Takhrij Hadits Tarekat Dalam Kitab Al Mukhtasor Fi Ulumiddin Karya Sheikh Abdul Qadir Al Jailani." Al-Dzikra: Jurnal Studi Ilmu al-Qur'an dan al-Hadits 16, no. 2 (December 31, 2022): 255–68. http://dx.doi.org/10.24042/al-dzikra.v16i2.12886.

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AbstractThis paper examines takhrij al-hadith on the hadith that discusses the tarekat. Researchers are attempting to trace the Prophet's hadiths about tarekat in the book Al-Mukhtasor Fi Ulumiddin by Sheikh Abdul Qadir Al-Jailani, focusing on library research (library research). Then, to assess the quality of these hadiths, this study investigates the transmission path (sanad) of each of these hadiths in the primary books. According to the findings of this study, hadiths about tarekat have varying attributes; some are legitimate, hasan, and daif, but all of these hadiths can be utilized as evidence because they are fadhail al a'mal. According to the hadith, Amaliah Tarekat was highly approved by the Prophet because the editorial's purpose was to awaken the spirit of worship.Keywords: Hadith; Quality; Tarekat. AbstrakTulisan ini melakukan kajian takhrij al-hadis terhadap hadits yang menerangkan tentang tarekat. Dengan fokus pada studi pustaka (library reaserch), peneliti berusaha melacak hadits-hadits Nabi tentang tarekat dalam kitab al-mukhtasor fi ulumiddin karya Sheikh Abdul Qadir Al-Jailani qsa. Kemudian untuk menganalisa kualitas hadits tersebut, tulisan ini secara khusus mengkaji jalur periwayatan (sanad) setiap hadits tersebut dalam kitab-kitab induk. Hasil penelitian ini didapatkan temuan bahwa hadis-hadis tentang tarekat mempunyai kualitas yang variative, ada yang berstatus sahih, hasan dan daif, namun semua hadits tersebut dapat dijadikan hujjah, sebab bersifat fadhail al a’mal. Adapun pemahaman dari hadis tersebut adalah amaliah tarekat sangat dianjurkan Nabi karena redaksinya adalah membangkitkan semangat beribadah. Kata Kunci: Hadits; Kualitas; Tarekat.
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Ismail, Nurjannah, and Dhiya Rahmah Yus. "Ikhtilaf Al-Hadits: Penyebab dan Pendekatan Penyelesaiannya." El-Sunan: Journal of Hadith and Religious Studies 1, no. 1 (April 30, 2023): 64–77. http://dx.doi.org/10.22373/el-sunan.v1i1.4095.

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Hadiths play a pivotal role in shaping norms and laws for the Muslim community in Islam, but they often give rise to controversies and differences in interpretation and application. This article aims to explore the phenomenon of Ikhtilaf Al-Hadith, which refers to the divergence in the understanding of Hadiths among Islamic scholars and its methods of resolution. Employing a literature analysis method, the author references pertinent sources for this study. The findings reveal that Ikhtilaf Al-Hadith can emerge due to various factors, including the content of the Hadith, the context of its delivery, methodology, and ideology. Resolution approaches include compromise, tarjih (selecting the stronger Hadith), or nasakh (abrogation of one Hadith in favor of another). Hence, a meticulous understanding and methodological approach are essential to maintain consistency in comprehending and applying Hadiths in Islam. Compromise, tarjih, and nasakh serve as methods for resolving discrepancies between Hadiths, and contextual and historical understanding is crucial in interpreting apparently contradictory Hadiths. ABSTRAK Hadits dalam Islam memiliki peran sentral dalam membentuk norma dan hukum bagi umat Islam, tetapi seringkali menimbulkan kontroversi dan perbedaan dalam pemahaman serta penerapannya. Artikel ini bertujuan untuk mengeksplorasi fenomena Ikhtilaf Al-Hadits, yang merujuk pada perbedaan pemahaman hadits di kalangan ulama Islam, serta metode penyelesaiannya. Dalam penelitian ini, penulis menggunakan metode analisis literatur dengan merujuk pada sumber-sumber yang relevan. Hasil kajian menunjukkan bahwa Ikhtilaf Al-Hadits dapat timbul akibat berbagai faktor, termasuk konten hadits, konteks penyampaian, metodologi, dan ideologi. Penyelesaiannya dapat dilakukan melalui kompromi, tarjih (menentukan hadits yang lebih kuat), atau nasakh (membatalkan salah satu hadits dan menerima yang lainnya). Oleh karena itu, pemahaman yang teliti dan pendekatan metodologis diperlukan untuk menjaga konsistensi dalam memahami dan menerapkan hadits dalam Islam. Kompromi, tarjih, dan nasakh adalah metode yang digunakan untuk menyelesaikan perbedaan antar hadits, dan pemahaman kontekstual serta historis juga penting dalam menafsirkan hadits yang mungkin tampak bertentangan.
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Zainab, Nurul. "MODEL EVALUASI PENDIDIKAN BERBASIS PROSES MENURUT HADITS." Al-Banjari : Jurnal Ilmiah Ilmu-Ilmu Keislaman 17, no. 1 (October 16, 2018): 153. http://dx.doi.org/10.18592/al-banjari.v17i1.1465.

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Hadith is the second source of knowledge for Muslims after the Qur'an. The proclamation of a hadith needs to be extracted, to provide power for the development of science because it really comes from the words, actions and taqrir of Prophet Muhammad SAW. In the context of education, there are many hadiths that can serve as the basis of developing the subject of educational evaluation. Based on the study of hadith contained in this article, it is found a hadith history at-Tirmidhi which explains the virtue of honesty and get away from the nature of lies. In addition to the results of research, sanad and matan hadith, this hadith is sahih because the aspect of the content of the hadith does not conflict with the Qur'an and other sahih hadiths. In this article it is also found the meaning of hadith and its implications for the development of educational evaluation that can provide treasures for educators in carrying out the assessment process in learning.Hadis merupakan sumber pengetahuan kedua bagi umat muslim setelah al-Qur’an, kehujjahan sebuah hadis perlu digali sehingga memberikan kekuatan bagi pengembangan ilmu pengetahuan karena memang benar-benar berasal dari ucapan, tindakan maupun taqrir Nabi Muhammad SAW. Dalam konteks pendidikan khususnya evaluasi banyak hadis yang dijadikan sumber landasan pengembangan evaluasi. Berdasarkan penelitian hadis yang ada di dalam artikel ini, didapati sebuah hadis riwayat at-Tirmidzi yang menjelaskan keutamaan kejujuran dan menjauhi sifat kebohongan. Hadits ini bernilai shohih karena secara jalur sanad tidak ada yang terputus dan dari aspek isi hadits tidak bertentangan dengan al-Qur’an dan hadits-hadits shohih lainnya. Selain hasil penelitian sanad dan matan hadits. Di dalam artikel ini juga didapati makna hadis serta implikasinya terhadap pengembangan evaluasi pendidikan yang dapat memberikan khazanah bagi pendidik dalam melaksanakan proses penilaian dalam pembelajaran.
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Siregar, Khairil Ihsan. "Pelatihan Memahami Hadits “Hidupkanlah Saya Miskin” dengan Metode Semantik di Pesantren Modern Nurul Huda-Cikarageman-Setu-Bekasi." Satwika : Jurnal Pengabdian kepada Masyarakat 1, no. 1 (December 15, 2021): 1–5. http://dx.doi.org/10.21009/satwika.010101.

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This community service activity aims to meet the needs of partners in understanding the hadith of the Prophet Muhammad SAW. This community service activity was carried out at the Nurul Huda Modern Islamic Boarding School, Cikaregenan Setu-Bekas. The training was carried out with the theme "Training to Understand the Hadith "Live Me the Poor" with the semantic method". This theme was brought up based on the suitability of the field of knowledge of the Islamic Religious Education Study Program lecturer at FIS UNJ in the concentration of hadith studies and the need to understand hadith by partners. Through this training, the understanding of the hadith of the Prophet SAW This training uses a semantic approach that provides increased understanding for teachers at this Islamic boarding school. The result is an increase in the understanding of teachers through training to recognize hadith texts and then elaborate on the approach of semantic theories to each word's meaning in the hadith or overall sentence structure. Then, to strengthen the theme of the meaning of the hadith that is the sample in this training, it is converted (I'tibar) with the meaning of other hadiths so that the meaning of the hadith that is an example is still valid because it does not contradict the Koran and other hadiths. This program recommends that the understanding of hadis require the comprehensive understanding of the Quran and hadith as well as understanding the context of the hadith. ABSTRAK Kegiatan pengabdian kepada masyarakat ini bertujuan untuk memenuhi kebutuhan mitra dalam memahami hadist Nabi Muhammad SAW. Pada kegiatan pengabdian kepada masyarakat kali ini dilaksanakan di Pesantren Modern Nurul Huda Cikaregenan Setu-BekasI. Pelatihan yang dilaksanakan bertema “Pelatihan Memahami Hadits “Hidupkanlah Saya Miskin‟ dengan metode semantik”. Tema ini diusung berdasarkan kesesuaian bidang ilmu dosen Prodi Pendidikan Agama Islam FIS UNJ dalam konsentrasi kajian hadits dan kebutuhan memahami hadits oleh mitra. Melalui pelatihan ini maka pemahaman mengenai hadits Nabi Saw. Pelatihan ini menggunakan pendekatan semantik yang memberikan peningkatan pemahaman bagi guru-guru di Pesantren ini. Hasilnya yaitu bertambahnya pemahaman guru-guru melalui pelatihan mengenal teks-teks hadits kemudian dielaborasikan dengan pendekatan teori-teori semantik pada setiap makna kata dalam hadits atau struktur kalimat secara keseluruhan. Lalu untuk menguatkan tema makna hadits yang menjadi sample dalam pelatihan ini dikonversikan (I’tibar) dengan makna hadits-hadits lain sehingga makna hadits yang menjadi contoh masih valid karena tidak berlawanan dengan al-Qur’an dan hadits lainnya. Rekomendasi dari kegiatan pengabdian ini adalah hendaknya hadis dipahami secara komprehensif dengan melibatkan naskh dari Al-Quran dan Al-Hadis serta memperhatikan konteks hadis terjadi.
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Supriadi, Annida Fitriana, and Elan Sumarna. "Analisis Kritik Hadits Tentang Cara Tuhan Mendidik Manusia Dengan Sempurna أدبني ربي فأحسن تأديبى." Rayah Al-Islam 6, no. 01 (May 14, 2022): 35–57. http://dx.doi.org/10.37274/rais.v6i01.415.

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Abstrak Tulisan ini akan menganalisis kritik hadits tentang cara Tuhan mendidik manusia dengan sempurna. Tujuannya agar mengetahui apakah hadits ini maqbul atau dho’if. Metode yang digunakan untuk penelitian takhrij hadits ini yaitu dengan metode takhrij hadits bi alfadz menggunakan aplikasi Gawami Al-Kalim, dan hasil pencariannya ditemukan ada 6 redaksi hadits dari satu kata أدبني dan lebih dari 100 redaksi dari kata فأحسن . Dengan menggunakan aplikasi Gawami melalui 2 kata kunci maka dapat diketahui al-masadir al-ashliyyah, beberapa hadits yang penulis temukan terdapat dalam sebuah kitab Adab al-Imla Liibni as-sam’ati; kitab qowaid al-maudu’ah fii al-hadits al-maudhu’ah; kitab al-maqaasidu al-hasanah; dan kitab shahih bukhari. Selanjutnya, dari segi rangkaian sanad, hadits yang dibahas termasuk hadits muttasil karena sanadnya bersambung sampai kepada Rasulullah. Sedangkan dari segi kualitasnya termasuk hadits maqbul dha’if lighairihi. Abstract This paper will analyze the critique of the hadith about the way God perfectly educates humans. The goal is to find out whether this hadith is maqbul or dho'if. The method used for the takhrij hadith research is the takhrij hadith bi alfadz method using the Gawami Al-Kalim application, and the search results found there are 6 hadith editors from one word أدبني and more than 100 editors from the word فأحسن . By using the Gawami application through 2 keywords, it can be seen that al-masadir al-ashliyyah, several hadiths that the author found are contained in a book of Adab al-Imla Liibni as-sam'ati; the book qowaid al-maudu'ah fii al-hadith al-maudhu'ah; the book al-maqaasidu al-hasanah; and Sahih Bukhari. Furthermore, in terms of the chain of sanad, the hadith discussed includes muttasil hadith because the chain is continued to the Prophet. While in terms of quality, including the hadith maqbul dha'if lighairihi.
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Sayadi, Wajidi. "PENGGUNAAN HADIS-HADIS PADA SKRIPSI MAHASISWA IAIN PONTIANAK." Al-Hikmah 13, no. 1 (May 26, 2019): 113. http://dx.doi.org/10.24260/al-hikmah.v13i1.1335.

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This research was conducted to find out how the writing and quality of the Hadith of the Prophet Muhammad in the thesis of students of the Department of Islamic Education, Tarbiyah Faculty and Teacher Training of IAIN Pontianak, in academic year 2013/2014. The research methods used includes; First, do takhrij al-hadith; Second, do I’tibar al-hadith; Third, examine the narrators' personalities and methods of transmission by using, among others, the knowledge of al-jarh wa at-ta'dil. Fourth, conclude the results of the study. There are 100 theses studied, only 25 theses (25%) have hadiths in them, and 75 theses (75%) that do not include hadiths. There are two types of hadith writing in student thesis: First, hadith are written in Arabic text and their translations. Second, only the translation of the hadith was written. In writing the hadith of the Arabic text there are several errors. There is even a hadith text that is different from the translation. This happens, because most of the thesis is about improving the reading of the Qur'an in a particular school. The quality of the hadiths in student theses is 66 Sahih hadiths, 7 Hasan hadiths, 8 Daif Hadiths, 2 very daithic hadiths, 1 false hadith, 1 mauquf hadith, and 1 not known quality of hadith. Students' understanding of the hadith writing and the quality of the hadith is still lacking. Thesis supervisors and examiners are negligent in seeing the traditions of the hadith used by students. [Penelitian ini dilakukan untuk mengetahui bagaimana penulisan dan kualitas hadis-hadis Nabi Muhammad SAW dalam skripsi mahasiswa Jurusan Pendidikan Agama Islam Fakultas Tarbiyah dan Ilmu Keguruan IAIN Pontianak tahun akademik 2013/2014. Adapun metode penelitian yang digunakan antara lain; Pertama, melakukan takhrij al-hadits; Kedua, melakukan I’tibar al-hadits; Ketiga, meneliti pribadi para periwayat dan metode periwayatannya dengan menggunakan antara lain ilmu al-jarh wa at-ta’dil. Keempat, menyimpulkan hasil penelitian. Ada 100 skripsi yang diteliti, hanya 25 skripsi (25 %) yang ada hadis di dalamnya, dan 75 skripsi (75 %) yang tidak mencantumkan hadis. Ada dua macam cara penulisan hadis dalam skripsi mahasiswa: Pertama, hadis ditulis dalam teks Arab dan terjemahannya. Kedua, hanya terjemahan hadisnya yang ditulis. Dalam penulisan hadis teks Arabnya terdapat beberapa kekeliruan. Bahkan ada yang teks hadisnya berbeda dengan terjemahannya. Hal ini terjadi, karena kebanyakan skripsi mengenai upaya peningkatan membaca al-Qur’an di suatu sekolah tertentu. Adapun kualitas hadis-hadis dalam skripsi mahasiswa, adalah 66 hadis Sahih, 7 hadis Hasan, 8 hadis Daif, 2 hadis sangat daif, 1 hadis palsu, 1 hadis mauquf, dan 1 hadis yang belum diketahui kualitasnya. Pemahaman mahasiswa dalam hal penulisan hadis dan kualitas hadis masih sangat kurang. Para pembimbing dan penguji skripsi lalai dalam melihat keshahihan hadis yang digunakan oleh mahasiswa]. Kata Kunci: Hadis, Skripsi, Mahasiswa, Sahih, Da’if, dan Palsu.
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Nasution, Nurdila, Faldo Mahesa, and Amsal Qori Dalimunthe. "HADIST DITINJAU DARI PENISBATANNYA." Adabiyah Islamic Journal 1, no. 2 (July 31, 2023): 129–40. https://doi.org/10.31289/aij.v1i2.10181.

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hadis maqthu‟ yang dalam literatur hadis dikenal sebagai riwayat yang disandarkan kepada nabi, sahabat dan tabi’in. Dianalisis berdasarkan definisi hadis yang menyatakan bahwa hadis adalah perkatan, perbuatan, dan takrir nabi, maka kedudukan hadis marfu’ mauquf dan hadis maqthu‟ ini perlu dipertegas. Sebab kedua hadis iniditinjau dari penisbatannya, yaitu kepada siapa hadits itu dinisbatkan matannya, jika kepada nabi maka hadist tersebut disebut marfu’, jika kepada sahabat maka hadist tersebut hadist mauquf dan jika kepada sahabat maka hadist tersebut hadist maqtu. Pembagian tersebut tanpa melihat apakah Riwayat tersebut shahih atau tidak. Sehingga ada Riwayat marfu’ yang shahih, ada yang tidak, ada Riwayat mauquf yang shahih ada pula yang tidak demikian juga pada maqtu’. Tulisan ini dapat menunjukkan bahwa sebagian hadis mauquf yang memenuhi persyaratan tertentu dapat diangkat statusnya menjadi hadis marfu‟, namun seluruh hadis maqthu‟ tidak dapat dipandang sebagai hadist. Semua hadist maqthu‟ adalah pendapat para tabi’in. This paper discusses the hadith according to its affiliation, namely marfu' mauquf and maqthu' hadith which in hadith literature are known as narrations based on prophets, companions and tabi'in. Analyzed based on the definition of hadith which states that hadith is the words, deeds, and interpretations of the prophet, then the position of marfu' mauquf hadith and maqthu' hadith needs to be emphasized. Because these two hadiths are viewed from the affiliation, namely to whom the hadith is attributed, if it is to the prophet then the hadith is called marfu', if it is to a friend then the hadith is mauquf hadith and if it is to a friend then the hadith is maqtu hadith. The distribution is regardless of whether the history is authentic or not. So there is a history of marfu' which is authentic, some are not, there is a history of mauquf which is authentic and some are not the same for maqtu'. This paper can show that some mauquf hadiths that meet certain requirements can be elevated to the status of marfu' hadiths, but all maqthu' hadiths cannot be seen as hadiths. All maqthu' hadiths are the opinions of the tabi'in
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Qorny, Ashief El. "ANALISIS GENERATIF-TRANSFORMATIF DALAM HADITS NABI TENTANG KEUTAMAAN ILMU." Lisanan Arabiya: Jurnal Pendidikan Bahasa Arab 2, no. 01 (January 24, 2019): 79–95. http://dx.doi.org/10.32699/liar.v2i01.554.

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AbstractThe Hadith is source of both in establishing Islamic law. Hadith is a productof language is the companions of the Prophet to convey. However, there isa hadith which has same meaning, but has a different in chief. The purposeof this article is to analyze the hadith based on generative transformativetheory by AN. Chomsky. In this analysis of two sampled hadiths about theprimacy of science that has distinction of the editor, so it can be determinedby each narrators of hadith.Keywords: Teori Bahasa, Generatif-Transformatif, Hadits Tentang Ilmu
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Dissertations / Theses on the topic "Hadith"

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Ibn, al-ʻIrāqī Aḥmad ibn ʻAbd al-Raḥīm Barr ʻAbd al-Raḥmān ʻAbd al-Ḥamīd. "Kitāb al-Mustafād min mubhamāt al-matn wa-al-isnād." al-Manṣūrah : Dār al-Wafāʼ lil-Ṭibāʻah wa-al-Nashr wa-al-Tawzīʻ, 1994. http://books.google.com/books?id=U1AxAAAAMAAJ.

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Sharābī, Kamāl al-Dīn ʻAbd al-Ghanī al-Mursī. "Asānīd al-Ḥadīth al-Nabawī fī ḍawʼ nuẓum al-maʻlūmāt al-muʻāṣirah." [Alexandria, Egypt] : Dār al-Maʻrifah al-Jāmiʻīyah, 1995. http://books.google.com/books?id=CN-7AAAAIAAJ.

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Ghani, Usman. "Abu Hurayra : a narrator of Hadith revisited." Thesis, University of Exeter, 2011. http://hdl.handle.net/10036/4362.

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The task of preserving the Hadith was undertaken, according to the classical Muslim view, by the Companions of the Prophet Muhammad and, thereafter, the Tabicun (Successors), and then from generation to generation. Thus, we find this great amount of Hadith in front of us today. From amongst these Hadith we find as it is alleged a great proportion narrated by the Companion Abu Hurayra (d.57/58/59AH/681/682/683CE). He has narrated various kinds of narration, from those on creed to those on the ethics of Islam. However, his narrations have been looked upon with certain scepticism and criticism, as has his own personality, in both Classical Hadith scholarship and Modern Hadith scholarship. This research, entitled: ‘Abu Hurayra’ a Narrator of Hadith Revisited: An Examination into the Dichotomous Representations of an Important Figure in Hadith with special reference to Classical Islamic modes of Criticism, will discuss specifically Abu Hurayra the Companion of the Prophet Muhammad and his alleged status as a prolific narrator of the Hadith. The aim of this study is to highlight how Abu Hurayra is depicted and perceived by both Classical Hadith Scholarship and Modern Hadith Scholarship. Furthermore, the central argument of this thesis is that the charge of Abu Hurayra being a Mukthir (a prolifically active narrator who embellished his reports) is unfair for the simple reason that those traditions he uniquely transmits are rather small in number. Most of the other traditions with which his name is associated have concomitant and parallel isnads (Chains of Narration). This study therefore sets out to critically examine and analyse the life and narrations of Abu Hurayra in view of the academic debates on the wider issues of the authenticity of the sources and how they affect the arguments put forward by this research.
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Ḥasan, Ḥusayn al-Ḥājj. "Naqd al-Ḥadīth fī ʻilm al-riwāyah wa-ʻilm al-dirāyah." Bayrūt, Lubnān : Muʼassasat al-Wafāʼ, 1985. http://catalog.hathitrust.org/api/volumes/oclc/16929382.html.

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Tirmidhī, Muḥammad ibn ʻĪsá Muṣṭafá Ḥamzah Dīb. "ʻIlal al-Tirmidhī al-kabīr." ʻAmmān, al-Urdun : Maktabat al-Aqṣá, 1986. http://catalog.hathitrust.org/api/volumes/oclc/34545156.html.

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Ibn, Saʻd Muḥammad Salmī Muḥammad ibn Ṣāmil al-ʻAlyānī. "al-Ṭabaqāt al-kubrá." al-Ṭāʼif : Maktabat al-Ṣiddīq, 1993. http://books.google.com/books?id=kW8xAAAAMAAJ.

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Maloush, T. A. H. "Early Hadith literature & theory of Ignaz Goldshir." Thesis, University of Edinburgh, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.492536.

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This thesis focuses on the study and analysis of three main issues: 1. The role of the Qur'an in the establishment of the Sunnah, and the affirmation of its status and the importance of acting in accordance with it. 2. The role of the Prophet in the propagation and preservation of the Sunnah. 3. The main evidence that is cited by Goldziher in support of his theory of the fabrication of Hadlth during the Umayyad period. The thesis consists of an introduction, two parts and a conclusion. The introduction describes the motivation for choosing the above issues as the subject of the research and demonstrates the method followed. Part One deals with the role of the Qur'an and the Prophet in relation to the Sunnah and contains two chapters. In Chapter 1, attention is given to two issues: The clarification of the Qur'än's urgent requirement for the Sunnah from the revelation of the first verses onwards; and an examination of the Qur'än's detailed explanation of the importance of the Sunnah and of acting according to it. This chapter consists of six sections and a conclusion. Chapter 2 aims to present and discuss the various roles that were performed by the Prophet in the preservation and propagation of his Sunnah. This chapter consists of eight sections and a conclusion. Part Two, which constitutes the main part of the study, undertakes a rigorous study of Goldziher's main evidence regarding his theory of the fabrication of Hadith during the Umayyad period. It consists of an introduction, five chapters and a conclusion. In the introduction, we give a general overview of Goldziher's theory regarding the fabrication of Hadith in the Umayyad period. Chapter 3 contains an analysis of the evidence he cites in support of his claim that the Companions fabricated Iladith, and consists of five sections. Chapter 4 attempts an analysis of the evidence he cites in support of his claim that various `pious scholars' fabricated Hadith during the Umayyads' rule, and consists of seven sections. Chapter 5 contains an analysis of his evidence regarding the Umayyads' fabrication of Hadith, and consists of five sections. Chapter 6 contains an analysis of his evidence regarding the fabrication of Hadith by various theologians and consists of four sections. Chapter 7 contains a demonstration of the impact of Goldziher's opinions on subsequent studies. Finally, the Conclusion summarises the findings of the study.
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Dāraquṭnī, ʻAlī ibn ʻUmar Ibn ʻAbd al-Qādir Muwaffaq ibn ʻAbd Allāh. "al-Muʼtalif wa-al-mukhtalif." Bayrūt, Lubnān : Dār al-Gharb al-Islāmī, 1986. http://catalog.hathitrust.org/api/volumes/oclc/19226313.html.

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Stehly, Ralph. "Le Ṣaḥīḥ de Bukhārî : texte avec versions parallèles, traduction et commentaire des hadiths 1 à 25 : contribution à l'étude du hadith." Bordeaux 3, 1995. http://www.theses.fr/1995BOR30019.

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Il s'agit d'une presentation critique des 25 premiers hadiths du sahih de bukhari. Pour chaque hadith sont indiques. 1) le texte arabe divise en versets 2) la synopse verset par verset des versions paralleles dans les six livres canoniques et dans le musnad d'ahmad b. Hanbal. 3) la traduction francaise annotee. Suivent plusieurs niveaux de commentaire. Le commentaire personnel se fonde sur la logique interne de bukhari et sur les elements qu l'on peut tirer de la comparaison des diverses versions, en dehors de la comprehension traditionnelle du texte par les exegetes musulmans de l'epoque classique. Cette derniere est fournie sous la forme d'un apercu des opinions de qastallani et de asqalani. Un eclairage d'histoire comparee des religions est donne pour le hadiths qui s'y pretent
This work is a critical presentation of the 25 first hadiths of al-bukhari's sahih. For each hadith we give. 1)the arabic text divided into verses 2) the verse by verse synopsis of the parallel versions found in the six canonical bokks and ahmad b. Hanbal's musnad. 3) the french translation with footnotes. Several levels of commentary follow. Our personnal commentaryis based on al0bulhari's internal logic which can be drawn from the comparison between the different versions and on the history of religions, outside the frame of the traditionnal understnading by classical muslim commentators. This understanding in given through the example of qastallani's and asqalani's commentaries
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Helali, Müller Asma. "Etude sur la tradition prophétique : la question de l'authenticité du I/VIIème au VI/XIIème siècle." Paris, EPHE, 2004. http://www.theses.fr/2004EPHE5049.

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Le présent travail se propose d’étudier la théorie de l’authenticité de la tradition prophétique en Islam et le processus de son évolution d’une forme non-systématique à une forme théorique complexe. C’est les prémices de ce processus, son évolution jusqu’à sa maturité, ses principaux enjeux, et ses résultats que nous avons essayé de comprendre. Nous avons observé l’amorce de la théorie de l’authenticité dans les sources de l’Islam primitif. Nous avons examiné ensuite les principaux textes théoriques de la science du hadith et nous avons élaboré, à partir de là, la structure vivante de la théorie de l’authenticité, celle-ci se compose d’une théorie de la connaissance du hadith authentique et d’une théorie de la transmission. L’histoire de la transmission du corpus « authentique » et « apocryphe » nous a permit d’établir que la différence entre les deux corpus est palpable au niveau du concept théorique et pas au niveau de l’histoire de la transmission. Les deux corpus sont transmis dans la société musulmane des six premiers siècles et ont la même fonction de légitimation. Ceci nous amène à penser que la théorie de l’authenticité désigne un système de pensée souple, qu’authenticité n’est pas vérité
This study aims to examine the nature of authenticity in the Islamic prophetic tradition; its evolution and eventual development into a complex theoretical structure. The very premises of this process and their implications have received special attention. It’s possible to observe the initial formation of the theory of authenticity in sources of early Islam. The second part of this thesis is devoted to the investigation of the theory of authenticity in the science of hadith. The dynamic structure of the theory has been elaborated on this basis and is composed of a theory of knowledge of authentic hadith and a theory of transmission. History of the transmission of “authentic” and “apocryphal” texts has enabled us to establish that the difference between these two corpuses is discernable at the conceptual level. These corpuses are transmitted in Moslem society during the first six centuries and share the same function, namely of legitimation. This leads us to believe that the theory of authenticity designates a flexible system of thought. Authenticity is not truth
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Books on the topic "Hadith"

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Ibrahim, Shafie. Hadith-hadith politik: Negara Islam berasaskan hadith. Pulau Pinang: Dewan Muslimat, 1994.

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Muhammad. Hadith. London: Umran Publications, 1986.

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Hameed, Siddiqui Abdul, ed. Selection from Hadith. 3rd ed. Kuwait: Islamic Book Publishers, 1987.

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Huda, Khattab, ed. Anecdotes from Hadith. London: Ta-Ha Publishers Ltd., 1995.

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Haq, Qazi Mazharul, and Aḥmad Anis, eds. Hadith and Sunnah. Islamabad: Dawah Academy, 1999.

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Abrahim, 'Arabiyah. Hadith istidam: Riwayah. Tūnis: Mu'allif, 2019.

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Jahāngīr, Nazīr. Life, hadith, and mysticism. Srinagar: Muballig Publications, 2002.

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Nawawī. an-Nawawī's Forty hadith. s.l.]: [n.p.], 1997.

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Nawawī. The complete forty Hadith. 3rd ed. London: Ta-Ha Publishers, 2009.

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Abdassamad, Clarke, ed. The complete forty hadith. London: Ta-Ha, 2000.

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Book chapters on the topic "Hadith"

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El-Ali, Leena. "Hadith Content." In Sustainable Development Goals Series, 19–31. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-83582-8_3.

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AbstractIf you have always assumed that any hadith cited from one of the recognised Sahih or other collections must: (a) be attributable to the Prophet; (b) have both a solid (unbroken) and sound (reliable) chain of transmitters; and (c) relay a verified saying or event, then you would have been wrong.Moreover the scholars of the hadith compilations had a juristic bent, meaning that they were looking to derive laws in order to regulate society. They did not shy away from openly using weak hadith to justify establishing a certain law if in their own minds they were doing so for the greater good. This had its most negative and lasting impact in matters relating to women. There was also the challenge of myths, forgeries and mixed intentions to contend with in compiling hadiths. Overall, only a few dozen Prophetic hadiths are said to be reliable with absolute certainty, though many others can be said to be “most probably” reliable.Thus we must undertake a re-prioritisation of the Qur’an above all other sources so that hadith is assessed through the lens of the Qur’an rather than the other way round, as has astonishingly been the case.
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Byrd, Dustin. "Hadith." In Encyclopedia of Sciences and Religions, 973. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-1-4020-8265-8_201286.

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Ali, Mansur. "Hadith." In Routledge Handbook of Islamic Ritual and Practice, 38–61. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003044659-4.

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El-Ali, Leena. "Hadith Corpus." In Sustainable Development Goals Series, 11–17. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-83582-8_2.

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AbstractThe traditional collections of hadith we have inherited were begun and completed roughly 200 and 300 years after the Prophet’s death, respectively. There was a vast amount of information to wade through—literally hundreds of thousands of reports. The compilers’ focus was on authenticating a report’s chain of transmission, not on assessing or validating its content. Many hadiths were included that the compilers openly acknowledged were unreliable, usually labelling them as such on a descriptive scale involving terms such as “weak” or “acceptable but unusual”. By contrast, the verses of the Qur’an were being memorised and written down on parchments as they were being revealed over the course of the 23 years of revelation, i.e. during Muhammad’s lifetime, and were compiled into a single volume just two years after his death in the year 632.
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Al Jalamh, Dheya Saqer, and Yasser Ahmed Gomaa. "Understanding the Hadith." In Understanding the Prophetic Hadith, 5–19. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003256342-2.

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Duderija, Adis, Alina Isac Alak, and Kristin Hissong. "Gender and hadith." In Islam and Gender, 78–93. New York : Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9781003045182-5.

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Motzki, Harald. "Die Hadithe in der klassischen islamischen Hadith-Kritik." In essentials, 7–11. Wiesbaden: Springer Fachmedien Wiesbaden, 2013. http://dx.doi.org/10.1007/978-3-658-04379-7_3.

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Azmi, Aqil, and Nawaf Al Badia. "Mining and Visualizing the Narration Tree of Hadiths (Prophetic Traditions)." In Applied Natural Language Processing, 495–510. IGI Global, 2012. http://dx.doi.org/10.4018/978-1-60960-741-8.ch029.

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Hadiths are narrations originating from the words and deeds of Prophet Muhammad. Each hadith starts with a list of narrators involved in transmitting it. A hadith scholar judges a hadith based on the narration chain along with the individual narrators in the chain. In this chapter, we report on a method that automatically extracts the transmission chains from the hadith text and graphically displays it. Computationally, this is a challenging problem. Foremost each hadith has its own peculiar way of listing narrators; and the text of hadith is in Arabic, a language rich in morphology. Our proposed solution involves parsing and annotating the hadith text and recognizing the narrators’ names. We use shallow parsing along with a domain specific grammar to parse the hadith content. Experiments on sample hadiths show our approach to have a very good success rate.
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"Hadith:." In Islam and Women, 35–46. Fortress Press, 2022. http://dx.doi.org/10.2307/j.ctv2nv8pt4.9.

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Fueck, J. "THE ROLE OF TRADITIONALISM IN ISLAM." In Hadith, 2–26. Routledge, 2016. http://dx.doi.org/10.4324/9781315253695-1.

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Conference papers on the topic "Hadith"

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Asy'ari, Ahmad Hasyim, Mohammad Haris Muzakki, and M. Hanafi. "Clusterization Model of Hadith Topic in Bukhari Muslim Hadith using BERT Algorithm." In 2024 6th International Conference on Cybernetics and Intelligent System (ICORIS), 1–6. IEEE, 2024. https://doi.org/10.1109/icoris63540.2024.10903699.

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Rahman, Hendrawan Aulia, and Kemas Muslim Lhaksmana. "Classification of Hadith Quality Based on Matan Using LSTM." In 2024 International Conference on Artificial Intelligence, Blockchain, Cloud Computing, and Data Analytics (ICoABCD), 243–48. IEEE, 2024. http://dx.doi.org/10.1109/icoabcd63526.2024.10704391.

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Khusyasy, Muhammad Luthfi, Moch Arif Bijaksana, and Kemas Muslim Lhaksmana. "Classification of Hadith Authenticity Based on Sanad Using BERT." In 2025 International Conference on Advancement in Data Science, E-learning and Information System (ICADEIS), 1–6. IEEE, 2025. https://doi.org/10.1109/icadeis65852.2025.10933415.

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Mulyana, Muhammad Hafizh, and Kemas Muslim Lhaksmana. "Classification of Hadith using BERT-BiLSTM and BERT-BiGRU." In 2024 IEEE International Conference on Communication, Networks and Satellite (COMNETSAT), 252–57. IEEE, 2024. https://doi.org/10.1109/comnetsat63286.2024.10862929.

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Hendawi, Mona, Marwan Torki, Amr Elmasry, and Ayman Khalafallah. "Automating Sanad Continuity Verification in Disconnected Hadith Using Machine Learning." In 2024 34th International Conference on Computer Theory and Applications (ICCTA), 206–12. IEEE, 2024. https://doi.org/10.1109/iccta64612.2024.10974901.

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Najiyah, Ina, Sari Susanti, Dwiza Riana, and Mochammad Wahyudi. "Hadith degree classification for Shahih Hadith identification web based." In 2017 5th International Conference on Cyber and IT Service Management (CITSM). IEEE, 2017. http://dx.doi.org/10.1109/citsm.2017.8089304.

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Zainudin, Mohamad Khairul Annuar B., and Riaza Mohd Rias. "M-Hadith: Retrieving Malay Haditli text in a mobile application." In 2012 IEEE Symposium on Computer Applications and Industrial Electronics (ISCAIE). IEEE, 2012. http://dx.doi.org/10.1109/iscaie.2012.6482069.

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Aulia, Atqia, Dewi Khairani, Rizal Broer Bahaweres, and Nashrul Hakiem. "WatsaQ: Repository of Al hadith in Bahasa (Case study: Hadith Bukhari)." In 2017 4th International Conference on Electrical Engineering, Computer Science and Informatics (EECSI). IEEE, 2017. http://dx.doi.org/10.1109/eecsi.2017.8239077.

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Shafie, Omar, Kareem Darwish, and Bernard J. Jansen. "Robust Hadith IR using Knowledge-Graphs and Semantic-Similarity Classification." In 8th International Conference on Software Engineering. Academy & Industry Research Collaboration, 2023. http://dx.doi.org/10.5121/csit.2023.131215.

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Hadith is the term used to describe the narration of the sayings and actions of Prophet Mohammad (p.b.u.h.). The study of Hadith can be modeled into a pipeline of tasks performed on a collection of textual data. Although many attempts have been made for developing Hadith search engines, existing solutions are repetitive, text-based, and manually annotated. This research documents 6 Hadith Retrieval methods, discusses their limitations, and introduces 2 methods for robust narrative retrieval. Namely, we address the challenge of user needs by reformulating the problem in a two-fold solution: declarative knowledge-graph querying; and semantic-similarity classification for Takhreej groups retrieving. The classifier was built by fine-tuning an AraBERT transformer model on a 200k pairs sample and scored 90% recall and precision. This work demonstrated how the Hadith Retrieval could be more ef icient and insightful with a user-centered methodology, which is an under-explored area with high potential.
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Fudhaili, Ahmad. "RELATIVISM OF HADITH SCIENCE." In International Conference on Qur'an and Hadith Studies (ICQHS 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icqhs-17.2018.53.

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Reports on the topic "Hadith"

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Owens, Janine, G. Hussein Rassool, Josh Bernstein, Sara Latif, and Basil H. Aboul-Enein. Interventions using the Qur'an to protect and promote mental health: A systematic scoping review. INPLASY - International Platform of Registered Systematic Review and Meta-analysis Protocols, July 2022. http://dx.doi.org/10.37766/inplasy2022.7.0065.

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Review question / Objective: The aim of the study is to to identify interventions using the Qur'an to support mental health in Muslims. The question is How do interventions use the Qur'an to reduce psychological distress and promote mental health and wellbeing in Muslims? Eligibility criteria: Inclusion criteria: Evidence up to 31/03/22; Intervention studies; RCTs, quasi-experimental, longitudinal, cross-sectional and qualitative studies in English, French, or Arabic; Adults ≥18 years, Pregnant females attaining marriageable age ≥14; Studies focusing on the Qur’an, hadith and/or surah as a primary mental health intervention or Studies focusing on the Qur’an, hadith and/or surah as an additional form of therapy for mental health interventions. Exclusion criteria: Commentaries, narratives, editorial communications, opinion pieces, conference papers, government reports, guidance documents, book reviews, theses and dissertations, systematic, scoping, rapid and literature reviews, case studies; evidence in languages other than English, French or Arabic; Other types of studies focusing on children or adolescents; Studies excluding interventions using the Qur’an, hadith or surah or failing to differentiate between these areas and other interventions; Studies mentioning Qur’an, hadith or surah as an afterthought in the discussion.
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Nasution, Ahmad Yani. HUKUM HADIAH AL-FATIHAH KEPADA MAYIT DALAM PERSPEKTIF FIQH MUQARAN. Jurnal Madani: Ilmu Pengetahuan, Teknologi, dan Humaniora, September 2018. http://dx.doi.org/10.33753/madani.v1i2.23.

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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, October 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).
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Makris, Nicholas C. Office of Naval Research Graduate Traineeship Award in Ocean Acoustics for Hadi Tavakoli Nia. Fort Belvoir, VA: Defense Technical Information Center, September 2009. http://dx.doi.org/10.21236/ada531384.

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Tadi, Massimo. New Lynn – Auckland IMM Case Study. Unitec ePress, April 2017. http://dx.doi.org/10.34074/book.062.

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Integrated Modification Methodology (IMM) has already been applied in established metropolitan contexts, such as Porto Maravilha in Rio de Janeiro, the neighbourhood of Shahrak-e Golestan in Tehran, and Block 39 in New Belgrade. When Unitec Institute of Technology’s Associate Professor of Urban Design Dushko Bogunovich came up with the idea of a comparative analysis of two sprawling metropolitan contexts – Auckland and Milan – he and Massimo Tadi, Director of the IMMdesignlab in Milan and Associate Professor at the School of Architectural Engineering at the Politecnico di Milano, decided to apply IMM to a sample area of low-density suburban Auckland. The project presented in this book was developed in a joint international design workshop organised by Politecnico di Milano, IMMdesignlab and Unitec Institute of Technology. The workshop was held at Politecnico di Milano, Polo Territoriale di Lecco (Italy), from 25–29 May 2015, and the team, comprising 14 international students from different design disciplines, was coordinated by Tadi and Bogunovich, assisted by engineers Hadi Mohammad Zadeh and Frederico Zaniol (IMMdesignlab). The outcomes of the workshop were then further developed by IMMdesignlab to demonstrate how, by adopting IMM, it is possible to retrofit, renovate and reactivate an inefficient and energy consuming neighbourhood into a more integrated and sustainable one.
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TO OUTLINE A METHODOLOGY FOR STUDY THE SCIENTIFIC NOTIONS IN THE "PROPHET'S HADITH". Academic Journal of Scientific Miracles, December 2015. http://dx.doi.org/10.19138/ejaz.37.7.

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You might also be interested in the extended bibliographies on the topic 'Hadith' for particular source types:
Journal articles Dissertations / Theses Books
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