Relevant bibliographies by topics / Hadith scholars

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Hadith scholars'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 July 2024

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Journal articles on the topic "Hadith scholars"

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Zaki, Muhammad. "Mengambil Upah Dalam Periwayatan Hadis Dan Implikasinya Terhadap Kualitas ‘Adalah Periwayat." AL QUDS : Jurnal Studi Alquran dan Hadis 6, no. 2 (September 3, 2022): 721. http://dx.doi.org/10.29240/alquds.v6i2.4022.

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Taking Wages in the Transmission of Hadith and its Implications for the Quality of the Narrator's ‘AdalahThe practice of wage taking in hadith transmission becomes polemic among hadith scholars. For some scholars, wage taking for hadith transmission may undermine honor and implicates on the cancellation of ‘adalah status; therefore, its transmission is rejected. Interestingly, this article finds that some hadith transmitters received payment for the transmission; however, the transmission is still accepted even by the famous imam of hadith. This article aims at revealing the attitude of hadith scholars toward some hadith transmitters taking wage when they transmit hadith and its implication on 'adalah quality. This article is library research whose main data sources are books of mushthalah al-hadits and al-jarh wa al-ta’dil. Data are analyzed using the descriptive-qualitative method and hadith critique (naqd al-hadith) approach. The result of this study is that there are some hadith transmitters taking wage in hadith transmission and they are assessed as 'adil by imam of hadiths scholar. Such practice can be accepted as motivation for taking wage in hadith transmission to fulfill the transmitters' daily needs as they are destitute. Such attitude, according to imam of hadith scholars, will not implicate the damage of muru’ah and the loss of 'adalah as long as the transmitters are consistent in their religious observance and they are not recognized as liars or perceived liars.
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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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Karimov, N. "PROMINENT HADITH SCHOLARS OF CENTRAL ASIA." American Journal of Social Science and Education Innovations 6, no. 5 (May 1, 2024): 223–25. http://dx.doi.org/10.37547/tajssei/volume06issue05-24.

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This article provides an in-depth discussion on the distinguished hadith scholars of Central Asia, emphasizing their significant contributions to the field of hadith science. It particularly focuses on the profound impact made by Imam Bukhari, Imam Muslim, and Imam Termezi, analyzing their scholarly works and methodologies. Through a detailed examination of their contributions, the article sheds light on how these scholars advanced the compilation, authentication, and interpretation of hadiths, thus playing a crucial role in the development and preservation of Islamic knowledge and tradition.
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Zuhri, Muh. "PERKEMBANGAN KAJIAN HADIS KESARJANAAN BARAT." ULUL ALBAB Jurnal Studi Islam 16, no. 2 (December 30, 2015): 215. http://dx.doi.org/10.18860/ua.v16i2.3182.

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The aim of the article is to trace the development of the Western scholar’s studies on hadith as the second of Islamic sources. It started from the eighteenth century, and was an implication of their study on Islamic history, legal and theology. The most central problem associated with Prophetic <em>hadith </em>has undoubtedly been their authenticity. This issue occupied Muslim specialists since the early classical period. The first generation of Western scholars inclined to doubt the hadith authenticity, and then, followed by the next generation to convince that hadiths are forged. One of the ultimate theories to prove the hadith authenticity is “Common Link” theory, that hadith is originated from the common link figure, not the prior, moreover the Prophet. There are two or three generations from the figure to the Prophet. However, there is a scholar’s tent to refuse the previous research result on hadith, approving Muslim scholars opinion that most hadiths have been real event of what the Prophet did and said. They demonstrate some evidence by having some research results as the previous generation did.
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Muhammad Daud, Zakiul Fuady, and Irwanto Irwanto. "Studi Komparasi Metode Penyelesaian Mukhtalif Al-Hadīs antara Muhaddisin dan Fuqaha." Islamika Inside: Jurnal Keislaman dan Humaniora 7, no. 1 (June 29, 2021): 1–43. http://dx.doi.org/10.35719/islamikainside.v7i1.128.

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Abstract: Outwardly, there are hadith that seem contradictory between one hadith and another. It happened not because of the inconsistency of the Prophet Muhammad in giving his words but because of the method of hadith researchers in understanding them. In resolving these contradictory hadiths, there are several methods used by scholars. This paper aims to determine the methods used by hadith scholars and fiqh scholars in completing these hadiths and to compare the methods they use. This research is a literature review using content analysis as a data analysis technique. The results of this study indicate that hadith and fiqh scholars have the same sequence of methods in resolving contradictory hadith, they are al-jam'u (compromising), nasakh (abrogating), tarjih (confirming), and tawaqquf methods (moratorium). Only does Imam Abu Hanifah has a different order, they are nasakh, tarjih, al-jam'u, and tawaqquf. The comparison of the methods used by the two groups of scholars, both hadith and fiqh scholars agreed to prioritize the al-jam'u method as an attempt not to paralyze one hadith with other hadiths. However, in contrast to Imam Abu Hanifah, who prioritized the nasakh method rather than the al-jam'u method, consequently there were hadiths that were not used.
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Idri, Idri. "METODE LIQÂ’ DAN KASHF DALAM PERIWAYATAN HADIS." MUTAWATIR 5, no. 2 (September 28, 2016): 297. http://dx.doi.org/10.15642/mutawatir.2015.5.2.297-334.

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<p>The historical account of hadith literatures clarifies that there are different methods among Muslim scholars in search of the authenticity of hadith. The dispute lies on the variance methods used by hadith and sufi scholars. Sufi scholars tend to have their own methods in establishing the reliability of hadith narration by <em>liqâ’ al-Nabî</em> and <em>kashf</em>. This method suggests that Sufiwith high ranking of spiritualitycould meet Prophet directly by dreams. By this way, Sufi scholar might acquire the original Islamic teachings from Prophet, including hadith. In this, they argue for the authenticity of hadiths narrated by such a way. On the other hand, the methods used by sufi are not accommodated by hadith scholars. It is said that every hadith narrated by dream or <em>kashf </em>is unrecognized and considered as false (<em>mawḍû</em>‘). Addressing these differences, this article tries to examine some problems related to the method of authenticity of hadith narration, the account of hadith on the convergence to the Prophet by dream, <em>kashf </em>as a source of Islamic teaching, the status of mysterious hadiths transmission, and the validation of knowledge based on <em>kashf</em>.<strong></strong></p>
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Ahmad Shah, Faisal. "Fiqh Hadith Dalam Kalangan Ulama Hadith Kontemporari. Kajian Terhadap Metode Kefahaman al-Ghumari dalam Isu-Isu Terpilih." Al-Bayan: Journal of Qur’an and Hadith Studies 19, no. 1 (April 23, 2021): 83–112. http://dx.doi.org/10.1163/22321969-12340093.

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Abstract This article analyses the methods applied by contemporary hadith scholars in interpreting the hadiths of the Prophet (PBUH) and the extent to which these methods were practiced by previous hadith scholars. Three leading scholars from al-Ghumārī’s family were selected, namely Aḥmad bin al-Ṣiddīq al-Ghumārī, ʿAbdullah bin Ṣiddīq al-Ghumārī and ʿAbd al-Azīz al-Ghumārī. Al-Ghumārīs are Sufi scholars who have been criticised for their method in evaluating hadith. This research focuses on the methods of interpretation used by the al-Ghumārīs and examines the qualitative research methodology applied by these three scholars in interpreting hadith. The result shows that several of their methods contradict the methods applied by the previous hadith scholars who were careful to distinguish between hadiths that are general or specific. In interpreting hadith al-fitan, these three scholars preferred to use taʾwil (an interpretation not immediately implied by the text) rather than depending on textual methods. Much of their understanding of hadith al-fitan is based on unrealistic assumptions and without any evidence.
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Rohman, Teguh Abdul, and Muhammad al Mighwar. "Maktabah Hadits/Historiografi Hadits (Munculnya Kutub al-Sittah dan Sistematika Penyusunannya)." Asian Journal of Islamic Studies and Da'wah 2, no. 4 (June 26, 2024): 447–68. http://dx.doi.org/10.58578/ajisd.v2i4.3257.

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To save hadiths from corruptive and misleading "blemishes," scholars have worked extraordinarily hard in compiling hadiths, developing various knowledge, and creating principles and methods for hadith writing and research. The Kutubu Sittah refers to the six hadith books that have become references for subsequent scholars. The study related to the Kutubu Sittah is crucial, considering that many hadith enthusiasts only focus on the texts contained within these collections without delving into who the authors were and what their writing methodologies were. The research includes several primary reference books such as Kutubu Sittah, al-Hadith wal-Muhaddithun, Fii Rihab as-Sunnah al-Kutub as-Sihhah, Atlas Hadith an-Nabawiyyah, and others, utilizing a library research approach. The existence of these six hadith books in the hands of Muslims today is tangible evidence of how Allah has preserved the Sunnah and the scholars. Although these scholars are noble, they are not free from mistakes, and thus, in compiling these books, some errors were inevitable. However, even though some hadiths are considered weak by some scholars, their nobility will never diminish.
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Yuslem, Nawir, Sulidar Sulidar, and Muhammad Qomarullah. "Ibn Ḥajar’s Thoughts On Criticism Of Hadith Narrators: A Study Of The Book Lisān Al-Mizān." El-Ghiroh 22, no. 1 (March 30, 2024): 87–102. http://dx.doi.org/10.37092/el-ghiroh.v22i1.722.

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This article aims to reveal a hadith scholar ibn Ḥajar in assessing the narrators of hadith in the book Lisān al-Mīzān. His thinking is a way of assessing hadith narrators as an effort to clarify the thoughts of previous scholars such as al-Żahabī in the book Mizān al-I'tidāl and other scholars who have judged individuals in hadith narrations as d}aīf for various reasons. He has revised the names of the existing but missing narrators (rijāl al-hadīṡ) in the sittah book, then explained the names of the unclear or ambiguous hadith transmitters by using explanations such as their real names, nicknames, pseudonym , or father's names and his lineage. From this book he has explained information using codes and symbols as well as additional information which is sometimes just a brief but clear explanation, so that the information from the book is very helpful for hadith experts to know hadith narrators who are foreign to other hadith experts. Ibnu Ḥajar advised that the assessment of hadith from the perspective of rāwi must be thorough, so that the assessment of the quality of the hadiths of ṣaḥīḥ, ḥasan and ḍaīf can be clear and clear by subsequent hadith researchers and not a misjudgment. So, hadith research that is considered to be of weak quality because one scholar has a problem with a rāwī may be of ṡiqah or ṣadūq for other scholars because the rāwī is actually a different person.
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Dihan, Nurdin, and Rosalinda Rosalinda. "Metode Pemahaman Hadits Menurut Muhammad Al-Ghazali, Yusuf al-Qardhawi, dan Yoseph Schacht." Hikmah: Journal of Islamic Studies 14, no. 2 (November 25, 2018): 132. http://dx.doi.org/10.47466/hikmah.v14i2.114.

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To explain of what is meant by the method in understanding the Hadith, it is important to begin this study to find out the foremost terms of method, and “Hadith semantically. A method is defined as “a well-ordered procedure and profoundly thinking to achieve its purpose (in science and et cetera). A systemic working procedure to simplify the implementation of an activity to achieve something has been determined. Therefore, the method in understanding Hadith is the procedures applied in understanding the Hadith. Many figures or scholars sincerely conduct researches on all of the existing Hadiths, both those are found in the Hadith books and those are not. Among many figures and Hadith scholars, both from Islamic world and “experts”, who sincerely studied the Hadith are from Orientalist (Western) circles. In this short article the author took only three Hadith figures for further study regarding to their method in understanding the Prophet’s Hadith. The three figures are Muhammad al-Ghazali, Yusuf al-Qardhawi, and Joseph Schacht. Keywords: Understanding of Hadith, al-Ghazali, al-Qardhawi, Schacht Memperjelas apa yang dimaksud dengan metode pemahaman hadits, penting mengawali kajian ini mengetahui terlebih dahulu istilah metode, dan hadits secara semantik. Metode diartikan sebagai “cara yang teratur dan berpikir baik-baik untuk mencapai maksud (dalam ilmu pengetahuan dan sebagainya); cara kerja yang bersistem untuk memudahkan pelaksanaan suatu kegiatan guna mencapai sesuatu yang ditentukan. Dengan demikian, metode pemahaman hadits adalah cara-cara yang diterapkan dalam memahami hadits. Banyak tokoh atau sarjana yang sungguh-sungguh melakukan penelitian terhadap seluruh hadits yang ada, baik yang terdapat dalam kitab-kitab hadits maupun yang tidak ada dalam kitab hadits. Di antara sekian banyak tokoh dan para sarjana hadits baik dari kalangan dunia Islam maupun “ahli” yang sungguh- sungguh mempelajari hadits dari kalangan orientalis (Barat). Dalam artikel singkat ini penulis hanya mengambil tiga tokoh hadits untuk dikaji lebih jauh terkait metode pemahaman mereka terhadap hadis Nabi. Ketiga tokoh tersebut adalah Muhammad al-Ghazali dan Yusuf al-Qardhawi, dan Joseph Schacht. Kata Kunci: Pemahaman Hadits, al-Ghazali, al-Qardhawi, Schacht.
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Dissertations / Theses on the topic "Hadith scholars"

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Ahola, Judith. "The community of scholars : an analysis of the biographical data from the Taʻrīkh Baghdād." Thesis, University of St Andrews, 2005. http://hdl.handle.net/10023/7093.

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The biographical details of the 7828 individuals listed in the biographical dictionary known as the Ta'rikh Baghdad were entered in a database and used to create a profile of the hadith community of Baghdad. The thesis explains how the database was constructed and shows how the data can be used. Evidence derived from the many references to colleagues and relatives in the biographies made it possible to date most of the undated biographies, and to construct a chronological framework within which information on the origins, occupations, tribes and other personal attributes of the Khatib's subjects could be analysed. Changes in the frequency of these attributes over time were related to conversion rates, immigration, and the popular appeal of hadith study. The thesis also demonstrates the usefulness of the fortuitously dated topographical references found in the biographies. These were used with maps to show changes in residence patterns over the 320 years covered by the Ta'rikh Baghdad.
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Abu, Bakar Ibrahim bin. "Islamic modernism in Malaya as reflected in Hadi's thought." Thesis, McGill University, 1992. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=39505.

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This thesis presents Islamic modernism in Malaya as reflected in the life and works of Sayid Syekh al-Hadi (1867-1934). Having first described and evaluated the previous writings mentioned about al-Hadi, it outlines the main characteristics of Islamic modernism, and discusses al-Hadi's life and his thought covering four topics namely: ritualism, education, woman and politics.
The study has shown that al-Hadi was a Malayan Muslim modernist. He seriously advocated Islamic modernism to overcome what he had perceived as the causes contributing to Malayan Muslim decadence and backwardness. He believed that Malayan Muslims could advance and progress even though they were under British rule because Islamic teachings are practicable and realistic.
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Daly, Marwa El. "Challenges and potentials of channeling local philanthropy towards development and aocial justice and the role of waqf (Islamic and Arab-civic endowments) in building community foundations." Doctoral thesis, Humboldt-Universität zu Berlin, Philosophische Fakultät III, 2012. http://dx.doi.org/10.18452/16511.

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Diese Arbeit bietet eine solide theoretische Grundlage zu Philanthropie und religiös motivierten Spendenaktivitäten und deren Einfluss auf Wohltätigkeitstrends, Entwicklungszusammenarbeit und einer auf dem Gedanken der sozialen Gerechtigkeit beruhenden Philanthropie. Untersucht werden dafür die Strukturen religiös motivierte Spenden, für die in der islamischen Tradition die Begriffe „zakat“, „Waqf“ oder im Plural auch „awqaf-“ oder „Sadaqa“ verwendet werden, der christliche Begriff dafür lautet „tithes“ oder „ushour“. Aufbauend auf diesem theoretischen Rahmenwerk analysiert die qualitative und quantitative Feldstudie auf nationaler Ebene, wie die ägyptische Öffentlichkeit Philanthropie, soziale Gerechtigkeit, Menschenrechte, Spenden, Freiwilligenarbeit und andere Konzepte des zivilgesellschaftlichen Engagements wahrnimmt. Um eine umfassende und repräsentative Datengrundlage zu erhalten, wurden 2000 Haushalte, 200 zivilgesellschaftliche Organisationen erfasst, sowie Spender, Empfänger, religiöse Wohltäter und andere Akteure interviewt. Die so gewonnen Erkenntnisse lassen aussagekräftige Aufschlüsse über philanthropische Trends zu. Erstmals wird so auch eine finanzielle Einschätzung und Bewertung der Aktivitäten im lokalen Wohltätigkeitsbereich möglich, die sich auf mehr als eine Billion US-Dollar beziffern lassen. Die Erhebung weist nach, dass gemessen an den Pro-Kopf-Aufwendungen die privaten Spendenaktivitäten weitaus wichtiger sind als auswärtige wirtschaftliche Hilfe für Ägypten. Das wiederum lässt Rückschlüsse zu, welche Bedeutung lokale Wohltätigkeit erlangen kann, wenn sie richtig gesteuert wird und nicht wie bislang oft im Teufelskreis von ad-hoc-Spenden oder Hilfen von Privatperson an Privatperson gefangen ist. Die Studie stellt außerdem eine Verbindung her zwischen lokalen Wohltätigkeits-Mechanismen, die meist auf religiösen und kulturellen Werten beruhen, und modernen Strukturen, wie etwa Gemeinde-Stiftungen oder Gemeinde-„waqf“, innerhalb derer die Spenden eine nachhaltige Veränderung bewirken können. Daher bietet diese Arbeit also eine umfassende wissenschaftliche Grundlage, die nicht nur ein besseres Verständnis, sondern auch den nachhaltiger Aus- und Aufbau lokaler Wohltätigkeitsstrukturen in Ägypten ermöglicht. Zentral ist dabei vor allem die Rolle lokaler, individueller Spenden, die beispielsweise für Stiftungen auf der Gemeindeebene eingesetzt, wesentlich zu einer nachhaltigen Entwicklung beitragen könnten – und das nicht nur in Ägypten, sondern in der gesamten arabischen Region. Als konkretes Ergebnis dieser Arbeit, wurde ein innovatives Modell entwickelt, dass neben den wissenschaftlichen Daten das Konzept der „waqf“ berücksichtigt. Der Wissenschaftlerin und einem engagierten Vorstand ist es auf dieser Grundlage gelungen, die Waqfeyat al Maadi Community Foundation (WMCF) zu gründen, die nicht nur ein Modell für eine Bürgerstiftung ist, sondern auch das tradierte Konzept der „waqf“ als praktikable und verbürgte Wohlstätigkeitsstruktur sinnvoll weiterentwickelt.
This work provides a solid theoretical base on philanthropy, religious giving (Islamic zakat, ‘ushour, Waqf -plural: awqaf-, Sadaqa and Christian tithes or ‘ushour), and their implications on giving trends, development work, social justice philanthropy. The field study (quantitative and qualitative) that supports the theoretical framework reflects at a national level the Egyptian public’s perceptions on philanthropy, social justice, human rights, giving and volunteering and other concepts that determine the peoples’ civic engagement. The statistics cover 2000 households, 200 Civil Society Organizations distributed all over Egypt and interviews donors, recipients, religious people and other stakeholders. The numbers reflect philanthropic trends and for the first time provide a monetary estimate of local philanthropy of over USD 1 Billion annually. The survey proves that the per capita share of philanthropy outweighs the per capita share of foreign economic assistance to Egypt, which implies the significance of local giving if properly channeled, and not as it is actually consumed in the vicious circle of ad-hoc, person to person charity. In addition, the study relates local giving mechanisms derived from religion and culture to modern actual structures, like community foundations or community waqf that could bring about sustainable change in the communities. In sum, the work provides a comprehensive scientific base to help understand- and build on local philanthropy in Egypt. It explores the role that local individual giving could play in achieving sustainable development and building a new wave of community foundations not only in Egypt but in the Arab region at large. As a tangible result of this thesis, an innovative model that revives the concept of waqf and builds on the study’s results was created by the researcher and a dedicated board of trustees who succeeded in establishing Waqfeyat al Maadi Community Foundation (WMCF) that not only introduces the community foundation model to Egypt, but revives and modernizes the waqf as a practical authentic philanthropic structure.
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Aziz, Rookhsana. "Hijab – the Islamic dress code: its historical development, evidence from sacred sources and views of selected Muslim scholars." Diss., 2011. http://hdl.handle.net/10500/4888.

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The issue of a Muslim woman‟s dress code has been debated for centuries. This is of great importance as it is widely used as a criterion to measure the extent of a woman‟s piety or devotion to Allah. A study of the religious texts on the issue is essential. Therefore, Qur‟anic text, Prophetic Traditions and Qur‟anic exegesis of both classical and modern scholars would have been used in determining the correct dress code for Muslim women. While all research indicates that women dress conservatively, in order not to attract the attention of the opposite sex. The extent to which a woman must be covered has not been agreed upon. Even if what has to be covered is established by scholars, the manner in which this is to be done and the type of colours and fabric to be used needs further clarification. The issue of the female dress code needs to be presented from a female perspective.
Religious Studies and Arabic
M.A. (Islamic Studies)
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Gamieldien, Mogamad Faaik. "An annotated translation of the manuscript Irshad Al-MuqallidinʾInda Ikhtilaf Al-Mujtahidin (Advice to the laity when the juristconsults differ) by Abu Muhammad Al-Shaykh Sidiya Baba Ibn Al-Shaykh Al-Shinqiti Al-Itisha- I (D. 1921/1342) and a synopsis and commentary of its dominant themes." Thesis, 2018. http://hdl.handle.net/10500/25753.

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Text in English and Arabic
In pre-colonial Africa, the Southwestern Sahara which includes Mauritania, Mali and Senegal belonged to what was then referred to as the Sudan and extended from the Atlantic seaboard to the Red Sea. The advent of Islam and the Arabic language to West Africa in the 11th century heralded an intellectual marathon whose literary output still fascinates us today. At a time when Europe was emerging from the dark ages and Africa was for most Europeans a terra incognita, indigenous African scholars were composing treatises as diverse as mathematics, agriculture and the Islamic sciences. A twentieth century Mauritanian, Arabic monograph, Irshād al- Muqallidīn ʿinda ikhtilāf al-Mujtahidīn1, written circa 1910/1332, by a yet unknown Mauritanian jurist of the Mālikī School, Bāba bin al-Shaykh Sīdī al- Shinqīṭī al-Ntishā-ī (d.1920/1342), a member of the muchacclaimed Shinqīṭī fraternity of scholars, is a fine example of African literary accomplishment. This manuscript hereinafter referred to as the Irshād, is written within the legal framework of Islamic jurisprudence (usūl al-fiqh). A science that relies for the most part on the intellectual and interpretive competence of the independent jurist, or mujtahid, in the application of the methodologies employed in the extraction of legal norms from the primary sources of the sharīʿah. The subject matter of the Irshād deals with the question of juristic differences. Juristic differences invariably arise when a mujtahid exercises his academic freedom to clarify or resolve conundrums in the law and to postulate legal norms. Other independent jurists (mujtahidūn) may posit different legal norms because of the exercise of their individual interpretive skills. These differences, when they are deemed juristically irreconcilable, are called ikhtilāfāt (pl. of ikhtilāf). The author of the Irshād explores a corollary of the ikhtilāf narrative and posits the hypothesis that there ought not to be ikhtilāf in the sharīʿah. The proposed research will comprise an annotated translation of the monograph followed by a synopsis and commentary on its dominant themes.
Religious Studies and Arabic
D. Litt. et Phil. (Islamic Studies)
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Books on the topic "Hadith scholars"

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Muḥammad ibn Muḥammad ibn Yaḥyá Nadhrūmī. Thabt al-Nadrūmī. Dimashq: Dār Ruwwād al-Majd, 2018.

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2

Nadwī, Muḥammad Akram. Al-Muḥaddithāt: The women scholars in Islam. 2nd ed. Oxford: Interface Publications, 2013.

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Abū ʻUbayd Ḥabīb al-Raḥmān Aʻẓamī. Shuyūkh al-Imām Abī Dāʼūd al-Sijistānī fī kitab al-Sunan. Dīyūband: Akādīmīyat Shaykh al-Hind, al-Jāmiʻah al-Islāmīyah Dār al-ʻUlūm, 2006.

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Dhahabī, Muḥammad ibn Aḥmad. al- Amṣār dhwāt al-āthār. Bayrūt: Dār al-Bashāʾir al-Islāmīyah, 1986.

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Buk̲h̲ārī, Sayyid ʻAbdulg̲h̲affār. ʻAhd-i Banū Umayyah men̲ muḥaddis̲īn kī k̲h̲idmāt: Fannī, fikrī aur tārīk̲h̲ī mut̤ālaʻah. Lāhaur: Nashriyāt, 2010.

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Muḥammad Mukhtār al-Dīn ibn Zayn al-ʻĀbidīn Filimbānī. Bulūgh al-amānī fī al-taʻrīf bi-shuyūkh wa-asānīd musnid al-ʻaṣr al-shaykh Muḥammad Yāsīn ibn Muḥammad ʻĪsá al-Fādānī al-Makkī ; jamʻ wa-tartīb Muḥammad Mukhtār ibn Zayn al-ʻĀbidīn al-Filimbānī. Dimashq: Dār Qutaybah, 1988.

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Tayyim, Asʻad Sālim. ʻIlm ṭabāqat al-muḥaddithīn: Ahamīyatuhu wa-fawāʾiduh. al-Riyāḍ: Maktabat al-Rushd, 1994.

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Mubārakpūrī, At̤har. Tadvīn-i siyar o mag̲h̲āzī. Devband: Shaik̲h̲ulhind Akaiḍmī, Dārulʻulūm Devband, 1989.

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Qaṣṣār, Muḥammad Bilāl. al-Imām Ibn Ḥajar al-ʻAsqalānī Amir al-muʼminīn fī al-ḥadīth. Bayrūt: Kanz Nāshirūn - Qism al-Abḥāth wa-al-Dirāsāt, 2020.

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ʻUmar ibn ʻAbd al-Raḥman al-Washtātī Tūnisī. Masmūʻāt al-Imām al-Ḥāfiẓ Badr al-Dīn Maḥmūd ibn Aḥmad al-ʻAynī. Dimashq: Dār al-Farfūr, 2002.

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Book chapters on the topic "Hadith scholars"

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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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El-Ali, Leena. "Women and the Development of hadith Literature." In Sustainable Development Goals Series, 33–35. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-83582-8_4.

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AbstractWomen were an important source of hadith, most notably Aisha, the Prophet’s wife. Female scholars of hadith and other Islamic “sciences” were aplenty and were well-respected for at least nine centuries. They travelled widely and held public lectures to students of mixed gender who would also travel far to hear them. But references to women scholars gradually began to disappear from the literature from the sixteenth century on.
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Sanyal, Usha. "Al-Huda’s Intellectual Foundations." In Scholars of Faith, 267–300. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190120801.003.0008.

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Chapter 7 explores the intellectual foundations of Farhat Hashmi and Idrees Zubair. Zubair was raised in a family with Ahl-i Hadith affiliations, while Hashmi’s father had ties with the Jama‘at-i Islami. However, Hashmi gradually became an Ahl-i Hadith follower as well. What distinguishes the Ahl-i Hadith from other South Asian Sunni maslaks? I trace its history from the nineteenth century to the present. Following the educational trajectories of Farhat Hashmi and Idrees Zubair, I look closely at their PhD research in Glasgow, Scotland, on aspects of hadith transmission as students of Islamic Studies in the early 1990s. Hashmi’s research has not been available to the public and is therefore of particular interest. What was the impact of Hashmi and Zubair’s intellectual formation on Al-Huda as a social and religious organization, how does Hashmi incorporate secular scientific findings into her classes, and what can one infer from the above about Al-Huda’s politics, are some of the questions that this chapter addresses.
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"The Contribution of Muslim Scholars to the Authentication of Hadith." In Authentication of Hadith, 28–45. International Institute of Islamic Thought, 2010. http://dx.doi.org/10.2307/j.ctvkc67mk.6.

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Blecher, Joel. "For Sultans, Students, and Scholars." In Said the Prophet of God. University of California Press, 2017. http://dx.doi.org/10.1525/california/9780520295933.003.0004.

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In Mamluk Cairo, the practice of hadith commentary came to be encyclopedic works composed as serial performances in the presence of students, patrons, and rivals that spanned several months and sometimes several decades. For students, commentators needed to prove their mastery of multiple disciplines, as well as display their pious devotion to preserving the legacy of the Prophet by aspiring to an endless commentary. While any mention of patrons was absent from the Andalusian commentarial context, patrons are praised by name in the text of some Mamluk-era hadith commentaries. In one rare case, a global political dispute between a commentator’s two patrons over a ritualized practice—dressing the Kaʿba—became fodder for commentaries. Since major hadith commentators of the Mamluk era sometimes held powerful political positions—Ibn Hajar al-‘Asqalani (d. 1449) and Badr al-Din al-‘Aynī (d. 1451) were chief justices for their respective legal schools—rivalries were sparked, in part, by competition over material and social goods. But a closer examination shows that the maintenance of intellectual integrity and other interpretive aims was also at stake in these rivalries. In this way, the commentarial predicament in the Mamluk era was one in which social and intellectual stakes were thickly intertwined.
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Dann, Michael. "Can Different Questions Yield the Same Answers? Islamic and Western Scholarship on Shiʿi Narrators in the Sunni Tradition." In Modern Hadith Studies, 192–214. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474441797.003.0010.

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Michael Dann observes that Sunni traditionists paid some attention to transmission from Shiʿi traditionists. Sunni commentators identified different parties of the Shiʿah with the suggestion that adherents of some (especially mere tashayyuʿ) were more likely to be acceptable transmitters than adherents of others (especially rafḍ). Twelver Shiʿi scholars, notably Ibn ʿAqīl and Aḥmad al-Ghumārī, have collected biographical information on very many such Shiʿi traditionists, although often without much precision as to which variety of Shiʿism they adhered to. Sunni scholars, notably Ḥātim al-ʿAwnī and Muhammad Enes Topgül, have also studied the biographies of Shiʿi traditionists who appear in Sunni collections. Muslim scholars seem to be more or less affected by normative considerations, but likewise non-Muslim, inasmuch as they use the terms of competing traditions. Those who start on the Sunni side are more likely to define Shiʿism expansively, like medieval Sunni commentators, whereas those who start on the Shiʿi side are more likely to define Shiʿism narrowly, as implying clear sectarian affiliation.
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Snober, Ahmad. "Hadith Criticism in the Levant in the Twentieth Century: From ẓāhir al-isnād to ʿilal al-ḥadīth." In Modern Hadith Studies, 151–70. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474441797.003.0008.

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Ahmad Snober identifies two approaches that have dominated recent hadith scholarship in the Levant. The first, identified especially with the Salafi Muḥammad Nāṣir al-Dīn al-Albānī (d. 1999), concentrates on ẓāhir al-isnād, especially the reputation for reliability of individual transmitters. In recent decades, other Syrian and Lebanese scholars, led by Ḥamzah al-Mallībārī, have developed a more supple approach to hadith criticism, stressing qarāʾin, comparison of individual hadith reports, and ʿilal, subtle defects of individual reports. Unlike earlier approaches, it does not rely on late-medieval syntheses and simplistic characterizations of individual traditionists. It has increasingly prevailed among Syrian, Lebanese, and Jordanian scholars.
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Farrell, Jeremy. "Early ‘Traditionist Sufis’: A Network Analysis." In Modern Hadith Studies, 70–96. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474441797.003.0005.

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Earlier scholars have proposed that hadith collectors and specialists in the pious life were largely the same persons in the earlier eighth century, then gradually drifted apart into the tenth century. Here, Jeremy Farrell applies network theory to the biographies of five Sufis who were also notable hadith collectors: Ibn Masrūq, Ibn al-Aʿrābī, Jaʿfar al-Khuldī, Ibn Nujayd, and al-Rūdhbārī. Even in the tenth century, some Sufis were highly active in hadith transmission.
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Blecher, Joel. "Gatekeepers of the Law." In Said the Prophet of God. University of California Press, 2017. http://dx.doi.org/10.1525/california/9780520295933.003.0007.

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While Maliki commentators in postclassical Andalusia did not need to demonstrate knowledge of and personal connection to the genealogy of a canonical collection of hadith to be authorized to interpret it, a scholar’s genealogy became an important prerequisite for aspiring commentators in the late Mamluk era. Moreover, a subtler marker of authority was a commentator’s conspicuous mastery of the rarified rules and procedures of a given legal approach. For Ibn Hajar al-Asqalani, a Shafiʿi, knowledge of the chains of transmission informed his link to Sahih al-Bukhari as well as his legal approach to it. For Badr al-Din al-ʿAynī, a Hanafi, his expertise in the sciences of rhetoric was, for his students, qualification enough. But commentators’ genealogies as hadith scholars and training as jurists were not merely symbolic credentials, intended to rarify knowledge and exclude certain people from access to it. Their training also played a role, within the complex social and intellectual matrix of the Mamluk scholarly scene, in shaping the way commentators interpreted canonical collections of hadith.
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Moosa, Ebrahim. "Preserving the Prophet’s Legacy." In What Is a Madrasa?, 144–75. University of North Carolina Press, 2015. http://dx.doi.org/10.5149/northcarolina/9781469620138.003.0008.

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This chapter examines why madrasa scholars attach a high premium to the teachings of the Prophet Muhammad. Hadith studies are at the heart of contemporary South Asian madrasas. Hadith is the source of the Sunna, the model and normative practice of Muhammad that all pious Muslims aspire to imitate. Preserving the memory of the Prophet as a model worthy of emulation and remembering his Companions as pious role models is the desideratum of those who self-identify with madrasa orthodoxy. Madrasa life culminates in the study of hadith as both a pious and scholarly practice at once. In addition to the Sunna, the Qur'an is a treasured source of Islamic teachings. Muslims in South Asia, including India, take particular pride in showcasing their contribution to memorializing the Prophet Muhammad.
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Conference papers on the topic "Hadith scholars"

1

Shamsudin, Roshimah. "Ruling On Practicing Weak Hadith According To Mutaqaddimin And Muta’akhkhirin Hadith Scholars." In INCoH 2017 - The Second International Conference on Humanities. Cognitive-Crcs, 2019. http://dx.doi.org/10.15405/epsbs.2019.09.13.

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Imtyas, Rizkiyatul, Ahmad Hasyim, and Muhammad Helmi. "Methods of Contemporary Sanad Hadith Criticism: (Study on The Understanding Perspective of Middle Eastern Hadith Scholars)." In Proceedings of the 4th International Colloquium on Interdisciplinary Islamic Studies in conjunction with the 1st International Conference on Education, Science, Technology, Indonesian and Islamic Studies, ICIIS and ICESTIIS 2021, 20-21 October 2021, Jambi, Indonesia. EAI, 2022. http://dx.doi.org/10.4108/eai.20-10-2021.2316330.

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Baiquni, Achmad. "THE UNDERSTANDING OF CLASSICAL AND MODERN SCHOLARS ABOUT HADITH DOOMSDAY." In International Conference on Qur'an and Hadith Studies (ICQHS 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icqhs-17.2018.54.

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Kadirov, D. H. "Sufi Heritage of Abulkasim Kushayri." In IV Международный научный форум "Наследие". SB RAS, 2023. http://dx.doi.org/10.25205/978-5-6049863-1-8-55-60.

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The article discusses the philosophical and Sufi treatises of the Persian Islamic scholar, thinker and Sufi Abdulkarim bin Khavazin Abulqasim al-Qushayri al-Naysaburi, who was born in 986 in the city of Ustuva, which is located near Nishapur, in the north-east of Iran. Abulqasim Kushayri is considered among Islamic scholars as a Sufi with excellent knowledge in all areas of Islamic science, as well as a prolific author who wrote works in many areas. He is known for his works on aqida, tafsir, hadith and fiqh, as well as for his mystical writings.
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Sumbulah, Umi. "FREEDOM OF RELIGION IN QUR'ANIC PERSPECTIVES: THE INCLUSIVE INTERPRETATIONS OF CONTEMPORARY MUSLIM SCHOLARS." In International Conference on Qur'an and Hadith Studies (ICQHS 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icqhs-17.2018.10.

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Kusmana, Mr. "MODERN THEOLOGICAL READING OF THE QUR'AN, AND GENDER ISSUES: THREE CASES OF FEMALE MUSLIM SCHOLARS." In International Conference on Qur'an and Hadith Studies (ICQHS 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icqhs-17.2018.22.

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Rahman, Yusuf. "Q. 4:34 AND DISCIPLINING A WIFE MODERN INDONESIAN MUSLIM SCHOLARS' INTERPRETATIONS OF THE QUR'AN." In International Conference on Qur'an and Hadith Studies (ICQHS 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icqhs-17.2018.25.

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Raffiudin, Muhammad. "Exploring Sacred Texts: Leveraging Computer Science for Dataset Similarity Analysis in Religious Studies." In The 6th International Conference on Science and Engineering. Switzerland: Trans Tech Publications Ltd, 2024. http://dx.doi.org/10.4028/p-ke3xms.

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Studying the Quran and the Hadith side by side can help us understand that the two are fundamental and two main resources and essential wellspring of Islamic knowledge and law. There are many debates about similarities between those holy scriptures from many famous preachers and scholars. Technology can be used as an alternative solution to solve these problems. There are at least two overall approaches to determine text-similarity; the vector space model and semantic similarity —define the similarity or the distance. The similarity between words is often represented by a similarity between concepts associated with the words. This paper presents a method for identifying semantic sentence similarity among each sentence from each dataset using semantic relation of word senses between different synsets using WordNet path similarity and Wu-Palmer similarity. This method is also evaluated and has acceptable accuracy. Although both Path Similarity and Wu-Palmer Similarity successfully identify the similarity between two sentences; still, they have slightly different accuracy. The Wu-Palmer similarity is superior to path similarity when identifying sentences between Quran Sahih International and An-Nawawi Forty Hadith Translation. Looking ahead, we might be able to improve our results by using multipliers such as reverse document frequency (TF-IDF), combining the results of several steps in WordNet similarity, using vector space models, and optimal matching methods.
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Saifunnuha, Mukhamad, Kusmana Kusmana, and Media Bahri. "The Discourse of Syurut al-Mufassir Among Traditional and Modern Scholars: A Content Analysis." In Proceedings of the 2nd International Colloquium on Interdisciplinary Islamic Studies (ICIIS) in Conjunction with the 3rd International Conference on Quran and Hadith Studies (ICONQUHAS). EAI, 2020. http://dx.doi.org/10.4108/eai.7-11-2019.2294536.

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Mohammed, D. BELARBI. "THE MYTHOLOGICAL TENDENCY AMONG ARAB HISTORIANS." In I. International Century Congress for Social Sciences. Rimar Academy, 2024. http://dx.doi.org/10.47832/soci.con1-14.

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This research deals with the phenomenon of mythological tendency among Arab historians in the Middle Ages. The ancient Arabs contributed to writing history: the history of human events. They also contributed to writing other aspects of history, such as the history of cities, as Al-Khatib Al-Baghdadi did in his History of Baghdad, or as Ibn Al-Khatib did in his briefing on the news of Granada. He also dated the Arabs for kings, messengers, and scholars. Hence, history in its various aspects is a cognitive obsession and a scientific preoccupation that the Arabs have known and written extensively about. As for general history, many historians have worked on it, perhaps the most famous of whom are Ibn Jarir al-Tabari 310 AH - 923 AD, Al-Masudi 346 AH - 956 AD, Al-Maqrizi 845 AH - 1442 AD, and others. In this research, we will attempt to study the legendary mythological tendency in the historical writing of Al-Tabari and Al-Masudi, a tendency that permeated the history of these two historians. Al-Tabari was famous for his book The History of the Messengers and Kings or The History of Nations and Kings, as we find in other versions. In which, Al-Tabari tried to narrate the history of the world since the appearance of man on Earth, drawing his information from his culture and religious sources. Hence, his cosmic history is closer to religious history than to human history. He relies on religious texts such as the Qur’anic text and Hadith texts, and he does not hesitate to mention the myths of other nations. Which explains the history of the origin of the universe and the appearance of creation on Earth, and he formulates it in his beautiful foundry style so that it appears as if it were of his own making.
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