Relevant bibliographies by topics / Kharijites in the Hadith

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Academic literature on the topic 'Kharijites in the Hadith'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Kharijites in the Hadith"

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Saifuddin, Saifuddin. "TADWIN HADIS DAN KONTRIBUSINYA DALAM PERKEMBANGAN HISTORIOGRAFI ISLAM." Jurnal Ilmiah Ilmu Ushuluddin 12, no. 1 (March 1, 2016): 33. http://dx.doi.org/10.18592/jiu.v12i1.125.

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Historically, the process of tadwn was through by the phases of a long and complex historical and colored many controversies. The controversy intensified when considering stream factor in it. Three traditional currents in Islam, Ahl al - Sunnah wa al - Jama'ah, Shi'ites, and Kharijites, proved to have a history of their own tadwn traditions were different from each other. Concurrently with the tadwn process of hadith, the scholars also put its methodological tools. Methodological tools that in turn give effect to other disciplines, including Islamic historiography. This study tried to discover more about the dynamics that occured in the tadwn tradition process and to what extent it impacted to the Islamic historiography. Through the method of historical - comparative historical or combined with Usul al - hadts, this study revealead that the hadith tadwn basically been going on since the period of the Prophet and continued in subsequent periods until finally composed " Six Major Hadith Compilation " among the Ahl al - Sunnah wa al - Jama'ah and the " Four Major Hadith Compilation " ( al -Kutub al - Arba'ah ) among Shi'ites. The study also showed that tadwn of hadith clearly had a contribution which was not only limited to providing abundant material for writing the history of Islam in the form of biography (sirah) and military raids or attacks (maghziy), but more importantly also about resource gathering methods, method of source criticism, and methods of preparation work of Islamic history
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Al Bariki, Muhammad Ahmad. "?????? ????? ?? ??? ??? ???? : ??? ?????? Mar?s?l ‘Ikrimah f? Sunan Ab? Daw’?d: Jam'an wa Dir?sah." Journal of Islamic and Religious Studies 6, no. 2 (December 28, 2021): 1–28. http://dx.doi.org/10.36476/jirs.6:2.12.2021.01.

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Ikrimah, the mawla of Ibn Abbas, the scholar, trustworthy, proven, was accused of lying in his hadith, and that he saw the opinion of the Kharijites. He pursued these slanders and appeals, and they defended him, such as al-Tabari, al-Marwazi, Ibn Mandah, the trust of Ahmad, Ibn Mu’in, and Ibn al-Madini. Ibn Abbas and others, the researcher collected his correspondence in Sunan Abi Dawood, then extracted them from the available Sunnah books, and between the critics’ statements in them, and whether they are connected elsewhere, and is what he sent more correct than what he sent, then the conclusion and he mentioned in it and mentioned the most important results he reached.
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Nariman Subhan, Aso. "Emergence of Kharijites and their impact on Caliphate of Ali bn Abu Talib (35-40 A H.)." Halabja University Journal 8, no. 2 (June 30, 2023): 146–67. http://dx.doi.org/10.32410/huj-10469.

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The most dangerous event that occurred in the Islamic history had been the murder of Othman bn Affan, the third Caliph, by the Muslims themselves. Because of his murder, both Jamal and Saffin Battles happened. As a result of the battle of Saffin, Kharijites emerged as an independent group that separated from Caliph Ali's military forces. This separation had had negative impacts on Ali's Caliphate, who he had lost a part of his forces due to the emergence of this group, who they sought any plans against Ali and his followers. Therefore, Ali had always been busy with them. This had made Caliph Mu'awya bn Abu Sufyan take the opportunity to invade and occupy some territories (e.g. Egypt) ruled by Ali. Whenever Ali had prepared and wanted to fight Mu'awya, Kharijites prevented Ali by starting chaos. Therefore, Ali had directed his forces, which were prepared against Mu'awya and the Levent people, toward Nehrawan fighting against Kharijites. Although Caliph Ali succeeded in overcoming Kharijites, some of those who had Kharijites believer or followers attempted to prepare and combat against Ali. Thus, some scholars believe that Kharijites were injured but not killed like a snake which can later survive. Ultimately, Caliph Ali was killed and his rule was terminated by Kharijites.
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Obalowu, Issah Abeebllah, and Adibah Binti Abdul Rahim. "The Description of the Contemporary Islamic Movement as Kharijites: A Critical and Analytical Study." ADDIN 15, no. 1 (June 24, 2021): 127. http://dx.doi.org/10.21043/addin.v15i1.11325.

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<p>This study aims at addressing the extent of proximity and relationship between the contemporary Islamic movements and the Kharijites. Many contemporary scholars, regardless of their motives and trends, describe modern Islamic movements as Kharijites, due to their advocacy for radical social and political reform in many of the Muslim countries. Therefore, there is a need for addressing the genuineness of this description, especially when it is generally attributed to the whole contemporary Islamic movements across the Muslim nations, as it is the case in the view of the Madkhalists. Indeed, the misplacement of this description on some Islamic movements opens the door of political oppression and leads to the justification of shedding the innocent blood and the persecution of the righteous Muslims, based on the political disagreement, as it is the case in many Arab and Muslim countries, i.e., Egypt. So, this study discusses the historical background of the contemporary Islamic movements and their relationship with the Kharijites in order to figure out the range of correspondence between the principles of Kharijites and contemporary Islamic movements. The qualitative method is being applied in the study by adopting a historical, inductive, and analytical approach. It reveals that the contemporary Islamic movements can be loosely categorized into two major groups, one of which cannot be described as the Kharijites in all perspectives, while the other one can be described as the Kharijites due to the tight closeness between their trends and ideologies and the principles of the Kharijites. Likewise, their unjustifiable and terrorist acts against innocent people permit the ascription of the name to such groups among the contemporary Islamic movements.</p>
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Stewart, Devin. "Excellence and Precedence." American Journal of Islam and Society 21, no. 2 (April 1, 2004): 126–29. http://dx.doi.org/10.35632/ajis.v21i2.1804.

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The question of the imamate or the caliphate, the designation of the Muslimcommunity’s legitimate leader, is undoubtedly one of the most important inIslamic history. The first civil war (656-61), which broke out with the murderof Caliph `Uthman, had a profound effect not only on subsequentIslamic political and religious institutions, but also on later Muslims’ views,accounts, and discussions of the community’s early history. This bitter conflict,which necessarily involved extensive controversy concerning theidentity and required qualifications of the community’s legitimate leader, laid the foundations for an enduring theological split among Islam’s threemajor “sects”: the Shi`ites, the Sunnis, and the Kharijis – one that wouldpersist long after the war ended with the assassination of `Ali.Polemics among these groups, and among subcategories of the threemain groups, each of which endeavored to justify its contemporary viewson legitimate leadership and sectarian identity, were a creative force inmany fields. Bodies of theoretical discussion, primarily in theology butalso in law and other fields, grew around these polemics, using prooftextsfrom the Qur’an and Hadith, as well as historical accounts, as evidencein arguments about the Companions, their relationships with theProphet, their relative merits and other moral qualities, and their dealingswith each other. Though focused on a much earlier period and concerningconflicts long over, these polemics were all the more sensitive andemotionally charged because of their contemporary implications concerningthe legitimacy of the sectarian groups’ beliefs.Her work reveals, by examining one important intellectual exchange,some of the processes by which this body of theoretical discussion grew. Itanalyzes Bina’ al-Maqalah al-Fatimiyah fi Naqd al-Risalah al-`Uthmaniyah, a seventh-/thirteenth-century polemical Shi`ite work on theimamate, itself a refutation of a third-/ninth-century polemical work. Theauthor, Jamal al-Din Ahmad ibn Musa ibn Tawus (d. 673/1274-75),belonged to an established Twelver Shi`ite scholarly family from Hillah,southern Iraq. Both he and his brother, Radiy al-Din `Ali ibn Tawus (d.664/1266), were important thirteenth-century scholars, although Radiy al-Din has been better served than Jamal al-Din in modern scholarship sincethe publication of Kohlberg’s A Medieval Muslim Scholar at Work: IbnTawus and His Library (Leiden: 1992) ...
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Adami, Ali, and Zieh Mohammadi Nasab. "The Roots of Terrorism in Imam Ali’s Thoughts." Journal of Politics and Law 9, no. 9 (October 30, 2016): 84. http://dx.doi.org/10.5539/jpl.v9n9p84.

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In order to undermine Islamic discourse and to strengthen the Western discourse, terrorism-related issues have become popular among researchers and political analysts in recent decades especially after September 11th, 2001 in the United States to the extent that many people claim that Islam and Muslims are the epitome of terrorism and violence. Hence, this article aims to investigate the roots of terrorism based on strategic and operational policies of Imam Ali against the Kharijites, as the first terrorist group claiming Islam. The main question outlined here is based as follows: what are the intellectual and practical contexts of formation of terrorist groups? The main hypothesis outlined here is as follows: Considering the strategic and operational policies of Imam Ali against the Kharijites, it is claimed that intellectual and practical contexts and roots of terrorist groups are based on targeted injection of interpretation and a deviated definition of Islamic beliefs and values.
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Abdullah, Nasser. "Quran's Method of Changing Thoughts and Concepts Ibn-Abbas' Answer to the Kharijites' Thought Model." Islamic Sciences Journal 11, no. 10 (March 17, 2023): 125–51. http://dx.doi.org/10.25130/jis.20.11.10.6.

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ABSTRACT The Qur'anic approach to changing ideas and concepts wants a person to obtain self-conviction based on argument and evidence, in the context of a quiet and deep dialogue. For every question a person faces an answer that guides him to the straight path. The one who looks at the book of Allah finds this in many models and situations, between the Creator and the creature, and between the prophets and their people, but we dealt with a living model that we can benefit from in our contemporary reality, showing us how to respond to some extremist visions and concepts stemming from a superficial understanding of the Qur’anic text, through the responses of Ibn Abbas May Allah be pleased with them both on the thought of the Kharijites. The title was: (The Qur’anic Approach to Change Ideas and Concepts, Ibn Abbas’s Responses to the Thought of the Kharijites as a Model)
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فلفل, محمد إبراهيم. "The intellectual buildings of political violence among the Kharijites." Kufa Journal of Arts 1, no. 33 (November 21, 2017): 265–94. http://dx.doi.org/10.36317/kaj/2017/v1.i33.5967.

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Through the foregoing, it can be said that the Kharijite sect practiced political violence against the other and judged those who opposed them to disbelief and the permissibility of killing him, as happened in their killing of Abdullah bin Al-Khabab from the legacy and others and their saying that the Imamate is permissible in Quraysh and others and their denial of the arbitration of men, and their claim that it is blasphemy, and unites them Saying disavowal from the Commander of the Faithful, Ali ibn Abi Talib (g), and they give precedence to that over all obedience, and they disbelieve those who commit major sins, and their use of the saying (there is no judgment except for God), and the Kharijites with this slogan go to the fact that God Almighty is the one who must take over the judgment in all disputes and adversaries that It lies between humans and not only that, but this slogan has evolved to the point that the Kharijites have taken relentless efforts towards the application of (the rule of God).
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Shabbir Ahsen. "Modern Intellectual Readings of the Kharijites (review)." Philosophy East and West 60, no. 2 (2010): 310–12. http://dx.doi.org/10.1353/pew.0.0098.

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ARIKAN, Adem. "İbn Âbidîn’in Vehhâbîler Hakkındaki Görüşlerinin Hind Alt Kıtası Hanefilerine Etkisi." Eskiyeni, no. 49 (June 30, 2023): 563–90. http://dx.doi.org/10.37697/eskiyeni.1227971.

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Hanafī scholar Muhammad Amīn Ibn Ābidīn (1198-1252/1784-1836) witnessed important developments for the history of the Wahhābis during his lifetime. They captured the Hijaz. However, the governor of Egypt Kavalalı Mehmet Ali Pasha and his sons Tosun Pasha and İbrahim Pasha took back the Hijaz and abolished the first Saudi government established by the Wahhābis. Ibn Ābidīn in his book Radd al-Muhtār considers the Wahhābis as the rebels who rebelled against the state. He sees them as Kharijites who rebelled against Caliph Ali. He refers to them as “Kharijites in our time”. According to Ibn Ābidīn, Wahhābis accept the Hanbali school. However, they only believe that they are Muslims, and they regard their opponents as polytheists. They consider it permissible to kill members of Ahl al-Sunnah. Hanafī sects that emerged recently in the Indian subcontinent criticized the Wahhābis. Ahmad Rizā Han Barelvi/Barelwi (1272-1340/1856-1921), the founder of the Barelvi community, is a Hanafī Māturīdī and Sufi known for his anti-Wahhābi stance. Barelvi accuses the Deobandis, who are Hanafī Māturīdī and Sufis like himself, of being Wahhābis. Deobandi scholar Khalīl Ahmad Sahāranpūrī (1269-1346/1852-1927) evaluates the Wahhabis as Kharijites by quoting the statements of Ibn Ābidīn and rejects the Wahhābi attribution ma-de to them. These statements of Sahāranpūrī were also confirmed by the promi-nent Deobandi scholars of the period. Being anti-Wahhabi does not mean being pro-Ottoman. The caliphate view of the Barelvis, who did not see the Ottoman ca-liphate as legitimate because they were not from the Quraysh generation, is in line with the caliphate claim of Sharif Hussein, who would agree with the British and rebel against the Ottomans with the claim of caliphate. Sharifs also fought against the Wahhābis. Deobandis rejected Sharif Hussein’s claim to caliphate and continued to support the Ottoman caliphate. In this study, the views of these two Hanafī schools on Wahhābism are discussed by establishing their relationship with the historical developments in the region.
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Dissertations / Theses on the topic "Kharijites in the 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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El, Ghali Abdelkader. "Les Etats kharidjites au Maghreb : IIe-IVe siècles hégire / VIIIe-Xe siècles après J.C. /." Tunis : Centre de publication universitaire, 2003. http://catalogue.bnf.fr/ark:/12148/cb41125069c.

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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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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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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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Hagemann, Hannah-Lena. "History and memory : Khārijism in early Islamic historiography." Thesis, University of Edinburgh, 2015. http://hdl.handle.net/1842/11692.

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The Khārijites are usually regarded as the first faction to separate from the early Islamic community. They are viewed as rebels and heretics, constituting the first sect within early Islam. This thesis seeks to examine the narrative role and function of Khārijism in the historiographical tradition of the formative period of Islam. To that end, it looks at the major Islamic chronicles of the 3rd and 4th centuries AH/9th and 10th centuries CE and investigates their portrayal of Khārijite history. The analysis covers the period from the apparent emergence of the Khārijites at the Battle of Ṣiffīn in 37 AH/657 CE until the death of the Umayyad caliph ʿAbd al-Malik b. Marwān in 86 AH/705 CE. The thesis’ methodological approach is based on the premise that the historiographical works under study need to be approached as literary artefacts, as texts rather than databanks that can be mined for hard facts in order to reconstruct early Islamic and thus Khārijite history ‘as it really was’. This literary analysis of the source material on Khārijism leads to two major conclusions: first, there is hardly any narrative substance to the Khārijites as presented in the sources. Instead, the reports on Khārijite activities are mostly made up of structural components such as names and dates on the one hand, and topoi and schemata on the other. Consequently, no distinct and tangible identity, literary or otherwise, emerges from the material, pointing out the pitfalls of positivist approaches to Khārijite history and by extension early Islamic history in general. This phenomenon is directly connected to the second conclusion: the historiographical sources approach Khārijism not as an end in itself, but as a narrative tool with which to illustrate, discuss and criticize other actors and subject matters. The thesis is divided into six chapters. Chapters One and Two address those characteristics of and topoi in the representation of Khārijism that pervade the source material across the entire period investigated here. It emerges that the historiographers’ major concern in the depiction of Khārijism is the discussion of the perils of the rebels’ militant piety that threatens the unity and stability of the Islamic community. Chapters Three to Five look at the periods of ʿAlī’s caliphate, Muʿāwiya’s rule and the second fitna as well as t he reign of ʿAbd al-Malik, respectively, and identify the specific narrative purposes of Khārijism in the portrayal of each period. Chapter Six offers a number of observations on the early historiographical tradition as derived from the analysis over the preceding five chapters, addressing issues such as whether it makes sense to distinguish between proto-Sunnī and proto-Shīʿī sources. The Conclusion summarizes the main findings of this thesis and provides some suggestions regarding future research on Khārijite history and thought as well as early Islamic history in general.
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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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Books on the topic "Kharijites in the Hadith"

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Sābiʻī, Nāṣir ibn Sulaymān ibn Saʻīd. al-Khawārij wa-al-ḥaqīqah al-ghāʼibah. Bayrūt: Dār al-Muntaẓar, 2000.

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Nāṣir ibn Sulaymān ibn Saʻīd Sābiʻī. al- Khawārij wa-al-ḥaqīqah al-ghāʾibah. Bayrūt: Dār al-Muntaẓar, 2000.

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Nāṣir ibn Sulaymān ibn Saʻīd Sābiʻī. al- Khawārij wa-al-ḥaqīqah al-ghāʾibah. Bayrūt: Dār al-Muntaẓar, 2000.

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Idrīs, Abshar ʻAwaḍ Muḥammad. al-Tafsīr li-Aḥādīth al-takfīr. [Sudan]: [Hayʼat ʻUlmāʼ al-Sūdān], 2014.

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Azharī, Muḥammad Aḥmad Saʻīd. al-Fahm al-mustanīr li-aḥādīth yaḥtajju bi-hā ahl al-ʻunf wa-al-takfīr. [Cairo]: al-Riwāq al-Azharī, 2017.

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Minhājulqurʼān, Idārah-yi, ed. Dahshat gardī aur fitnah-yi k̲h̲avārij: Shaik̲h̲ al-Islām Ḍākṭar Muḥammad T̤āhir al-Qādrī kā mubsūt̤ tārīk̲h̲ī fatvá. Lāhaur: Minhāj al-Qurʼān Pablīkeshanz, 2010.

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Malḥas, Thurayyā. Ḥizb al-Khawārij fī adab al-ʻaṣr al-Umawī. Bayrūt, Lubnān: al-Sharikah al-ʻĀlamīyah lil-Kitāb, 1989.

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ʻAbduh, ʻAbd al-Salām Muḥammad. Taʾammulāt fī al-turāth al-ʻuqadī lil-firaq al-kalāmīyah: Firqat al-Khawārij. al-Qāhirah: Dār al-Kitāb al-Jāmiʻī, 1986.

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Nāṣir ibn ʻAbd Allāh Saʻwī. al- Khawārij: Dirāsah wa-naqd li-madhhabihim. al-Riyāḍ: Dār al-Miʻrāj al-Dawlīyah lil-Nashr, 1996.

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Najjār, ʻĀmir. al- Khawārij: ʻaqīdatan wa-fikran wa-falsafah. Bayrūt: Maktabat al-Qudsī, 1986.

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Book chapters on the topic "Kharijites in the Hadith"

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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 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. "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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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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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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"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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Juynboll, G. H. A. "SOME ISNĀD - ANALYTICAL METHODS ILLUSTRATED ON THE BASIS OF SEVERAL WOMAN - DEMEANING SAYINGS FROM ḤADĪTH LITERATURE." In Hadith, 175–216. Routledge, 2016. http://dx.doi.org/10.4324/9781315253695-10.

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Cook, Michael. "ESCHATOLOGY AND THE DATING OF TRADITIONS." In Hadith, 217–42. Routledge, 2016. http://dx.doi.org/10.4324/9781315253695-11.

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Conference papers on the topic "Kharijites in the Hadith"

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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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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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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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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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Muzaki, Kiki, Lukita Fahriana, and Dewi Khairani. "Living Hadith: Study of Minimizing Hadith Narration Phenomenon in the Companions’ Era." 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.7-11-2019.2294546.

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Aulia, Atqia, Dewi Khairani, and Nashrul Hakiem. "Development of a retrieval system for Al Hadith in Bahasa (case study: Hadith Bukhari)." In 2017 5th International Conference on Cyber and IT Service Management (CITSM). IEEE, 2017. http://dx.doi.org/10.1109/citsm.2017.8089323.

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Munadi, Muhammad, and Abdul Matin bin Salman. "The Development of Hadith Expert Comparison Of Science Curriculum Of Hadith Marhad Aly And PTKIN." In International Conference on Islamic Education (ICIE 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icie-18.2018.11.

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Dadah, Dadah, Casram Casram, and Ecep Ismail. "Lidwa Pusaka Application in Learning Hadith." In Proceedings of the 2nd International Conference on Quran and Hadith Studies Information Technology and Media in Conjunction with the 1st International Conference on Islam, Science and Technology, ICONQUHAS & ICONIST, Bandung, October 2-4, 2018, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.2-10-2018.2295443.

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Alias, Nursyahidah, Nurazzah Rahman, Normaly Ismail, Zulhimi Nor, Muhammad Alias, and Mohd Kamis. "Hadith Text Classification: A Literature Review." In Proceedings of the 2nd International Conference on Quran and Hadith Studies Information Technology and Media in Conjunction with the 1st International Conference on Islam, Science and Technology, ICONQUHAS & ICONIST, Bandung, October 2-4, 2018, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.2-10-2018.2295445.

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Maslani, Maslani, Ratu Suntiah, Yasniwarti Yasniwarti, and Ujang Dedih. "The Hadith Perspective on Educational Funding." In International Conference on Islamic Education (ICIE 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icie-18.2018.52.

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Reports on the topic "Kharijites in the 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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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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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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