Academic literature on the topic 'Personal Hadith'
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Journal articles on the topic "Personal Hadith"
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Najwah, Nurun. "GENDER ANALYSIS ON THE MISIOGYNIS HADITHS IN AL-KUTUB AL-TIS’AH." Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 22, no. 1 (January 30, 2021): 205. http://dx.doi.org/10.14421/qh.2021.2201-10.
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In patriarchal culture, some hadith texts are as main sources of legitimacy for dehumanization of women. The hadith texts are documented in the popular hadith books. This, encourages the strong notion that Islam supports discrimination against women. Whereas, the Prophet Muhammad SAW. has made great efforts in humanizing women. The role of the Prophet in humanizing women is manifested in the discourse of hadith. thus, a new understanding is needed in interpreting misogynistic hadiths. In this context, this study aims to reread the misogynistic hadiths in al-Kutub al-Tis'ah (Sahih al-Bukhari, Sahih Muslim, Sunan Abu Dawud, Sunan at-Turmudzi, Sunan Ibn Majah, Sunan ad-Darimi, Musnad Muwaththa' Iman Malik, Musnad Ahmad bin Hanbal) that related to women as personal, worship, marriage, and public spaces. To achieve this purpose, this study uses takhrij method by confirming from various hadith. As part of the data analysis, this study used gender analysis to map the form of discrimination and reinterpretation of the hadiths. The study conclude that there are 60 misogynistic hadith texts in five forms (22 subordinations, 18 violence, 15 stereotypes, 3 marginalizations, and 2 double burdens), caused by textual, partial and unhistorical interpretations. The rereading of the hadith texts is done holistically by linking and presenting verses of the Qur'an, hadiths and other texts integratively, comprehensively, taking into account historical aspects, and basic ideas of hadith. Keywords: Hadith Text, Misogynist, al-Kutub al-Tis`ah, Humanizing Women
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Mahdi, Fahrizal. "THE UNCODIFIED HADITH (Study on the Hadith Narration by ‘Abdullah Ibn Amru Ibn al-ʻAṣ)." Jurnal Ushuluddin 26, no. 2 (December 13, 2018): 130. http://dx.doi.org/10.24014/jush.v26i2.4938.
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This article is inspired by the words of Abû Hurairah mentioning the number of hadiths Abdullah ibn ‘Amru received is more than what he acquired, considering he [Abdullah] had the luxury of writing everything he heard from Prophet Muhammad and the result of his writing has become a masterpiece called al-Ṣahîfah al-Ṣâdiqah. In fact, the number of the hadiths received by Abdullah which are codified are very limited, whereas the number of hadiths narrated by Abû Hurairah in the hadith books written by scholars such as al-Jawâmi’, al-Masânid, al-Sunan and others have bigger proportion. No wonder if he was known as a friend who narrated the hadiths the most. This article aims at examining the reason this could happen. As the result, it concludes the less number of hadiths Abdullah received is due to domicile factor which was not the main destination for hadith seekers and personal factor in which he spent most of his time for worship and anticipated other scholars not to narrate israiliyat. In addition, the hadiths narrated by Abû Hurairah did not all refer to the Prophet, but received from his companions
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Sugiri, Asep. "Wasiat untuk Ahli Waris: Kritik Ekstern dan Intern Autentisitas Hadis-hadis Iarangan Wasiat untuk Ahli Waris." Al-Jami'ah: Journal of Islamic Studies 42, no. 2 (December 20, 2004): 465–94. http://dx.doi.org/10.14421/ajis.2004.422.465-494.
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As one of the Islamic sources of law, hadith is always confronted with two challenges: reinterpretation and origination. Either of these two will appear any time the teaching it contents considered fail adjusting to social need and change. This holds true, for instance, in the matter of bequest to an heir. As is well-known, Islamic law of inheritance prescribes two restrictions upon bequest: first, a bequest may not exceed one-third of the estate and second, a bequest may not be made in favour of an heir. However, modern Muslim personal law, like in Egypt and Sudan, shows the contrary especially to the second restriction. Muslims of these two countries may legally make a bequest to whom he will, whether heirs or non-heirs. This directly runs counter to the hadith: "la waṣiyyah li-wārith" (no bequest to an heir). But the reforrners argue that the hadith is poorly attested. David S. Powers even suggest that the hadith is a false one. The hadith scientific approach Proposed in this article to the hadiths, as shown in al-kutub at-tis'ah, proved to corroborates the argument, albeit differs slightly with Powers' suggestion.
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Kadir, Firdaus Khairi Abdul. "Falsification of Hadith: A Study on the Effects and Solutions." Revista Gestão Inovação e Tecnologias 11, no. 2 (June 5, 2021): 977–90. http://dx.doi.org/10.47059/revistageintec.v11i2.1730.
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The two main sources of Islam are the Quran and the hadith of the Prophet. From these two sources, there appear Ijma’ (consensus) and Qiyas (analogic reasoning) as supporting complements to Islamic law. Both sources enable Muslims to apply any injunction (nass) to a new circumstance and create a new injunction. With the advancement of the information technology, these two sources are easily referred through cd, soft wares, online information which provide traditional and modern commentaries on the Quran. While the Hadith has been regarded as a secondary source and covers various aspects of human life in social interaction, economic life and personal welfare. The issue that come to our concern is that how to identify hadith authenticity and sources prior to be considered as Islamic source of reference. This is necessary to prevent Muslims from being exposed to negative effect such as their faith, religious law and other acts of worship. Furthermore, the number of fabricated hadiths keep increasing from day to day thus making the public are often confused about the legitimacy of the practice and source. This paper therefore will focus on the legality of hadiths of the Prophet that involve studying and examining its authenticity and to investigate their impacts on religious beliefs, besides suggesting solutions to the issue. The methodology employed involves analysis of secondary data from books and other modern writings. This study also used other qualitative methods such as interviews with Muslim religious leaders who will provide necessary views concerning the issue.
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Mukhamedzhanova, L. A. "The role of moral education in personal development." BULLETIN of L.N. Gumilyov Eurasian National University. HISTORICAL SCIENCES. PHILOSOPHY. RELIGION Series 135, no. 2 (2021): 123–33. http://dx.doi.org/10.32523/2616-7255-2020-135-2-123-133.
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The article raises the problem of moral and spiritual education of a person. Formation of the individual as a personality, is directly linked to the process of education, the main task of which the author sees as the improvement of a person. The article identifies the challenges of moral education. It is shown that the development of moral values has historically changed and is associated with the development of social relations in general. Both the religious values of Islam and the national values are of particular importance for the education of the youth of Uzbekistan. On the example of the collections of hadiths of the hadith scholar and Islamic jurist Abu Isa at-Tirmizi, the books of Imam al-Bukhari, the muhadiss scholar and mufassir, it is proved that the hadiths contain valuable ideas for human spirituality. They are of great importance for understanding the correct relations between a person and society. It is also emphasized that they call people to do good in this world. The article deals with the topic of means and tools of moral education. It is emphasized that in the process of moral education it is necessary to combine traditional and modern means and the special role of the teacher. Moral education is one of the main tasks of Uzbekistan. Progress in society and the state is achieved through upbringing and education, and Uzbek youth take their place in the world, combining their personal interests with interests of their people. The article discusses the importance of morality in ensuring harmony between traditional and modern values and reveals the role of moral and Islamic values in the upbringing of young people.
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Arif Nuh Safri. "Progresifitas Pemikiran Hadis Muhammad al-Gazali." AN NUR: Jurnal Studi Islam 9, no. 1 (April 5, 2021): 1–20. http://dx.doi.org/10.37252/an-nur.v9i1.95.
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Hadith as the second source of law in Islam, always will continue to get the spotlight or study that develops according to the times. Although the hadith is seen as the second source of law, the position of hadith is still very central in shaping the religious understanding of a particular person or group. It can even surpass the portion of the Qur’an as the main and principal source. This sides of the Hadith are regarded as explanations or details of the Qur’an. With such a very central position, then the study of hadith also experienced the development. For example, the development of Muhammad al-Ghazali. In this case, he tries to progressive in understanding the hadith, so what he does is not uncommon to get censured, and sharp criticism. This progressiveness he did with the aim of shaping the understanding of traditions that more adjust the times, or the demands of the international world. So that the teachings of Islam are considered highly relevant to the development of the times. Through this article, the author tries to explain how the pregresivitas thought of Muhammad al-Ghazali. The thought of al-Ghazali is based on personal anxiety and an awareness of the history and reality that is afflicting Muslims and Islamic countries that are always under the control and control of Western nations. How the thoughts and solutions offered by al-Ghazali in understanding hadith is necessary to be studied, so that the understanding of hadith in contemporary times is more significant and relevant to modern social conditions.
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Muhammad Alfatih Suryadilaga, Teuku Amnar Saputra. "Perkembangan dan Kesahihan Hadis Dari Awal Islam Hingga Zaman Post Truth." Jurnal Ilmiah Al-Mu'ashirah 17, no. 1 (September 9, 2020): 11. http://dx.doi.org/10.22373/jim.v17i1.7902.
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The Post Truth era has made truth relative from a personal point of view not based on scientific facts. Freedom of information access makes the quality not proportional to the existing quantity. This relative truth has implications for the development of hadith which has been consumed by Muslim World in general. From the historical point of view, the modification of the hadith is inseparable from the interests of three Islamic thought orientations, namely Syiah, Ahlusunnah Wal Jamaah and Khawarij. The purpose of this study is to map the history of the development of the hadith from the time of the Prophet Muhammad and how the truth of the traditions used by the community from the time of the Prophet Muhammad to the Post Truth era. The results of this study indicate that the distribution of hadith originated in the early days of Islam, but not in official writing. Then came the official codification period in the caliph Umar bin Abdul Aziz II century Hijri. In the next period the hadith is recorded in the form of books and in the global era the hadith has been in the form of a website to the implications that can be used through smartphones. But in terms of the truth of the hadith in the Post Truth Era is still influenced by the interests of related parties so that the truth must be reviewed. Seeing the many uses of hadith in accordance with the wishes of the stakeholders. The interests are in the form of political interests and the interests of content providers with commercial purposes in various forms such as applications, dissemination on social media.
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Halim, Ahmad Rasyidi. "ISTIHSĀN, MENGAPA DITENTANG? (PRO-KONTRA KEHUJJAHAN ISTIHSĀN)." Nurani: Jurnal Kajian Syari'ah dan Masyarakat 17, no. 2 (February 22, 2018): 181–97. http://dx.doi.org/10.19109/nurani.v17i2.1843.
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During the time of Imam Hanafi, there was a spreading of false hadiths, so he was very careful about it, so that when there is a case that is not found in the Qur'an or shahih hadith, one of the methods used is istihsān, unlike Imam Syafi 'i which in its time is increasingly widespread of personal groups and groups that refused against sunnah, so people when it prefers to use the mind rather than the nash, the social influence makes Imam Shafi'i harder in terms of purifying the primary teachings of Islam namely the Qur'an and sunnah, thus limiting the use of reason and reason, including the good presumption in deciding a case on the basis of reason and lust. This is the background why Imam Hanafi accepted istihsān and on the contrary Imam Shafi'i refused.
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Bustanov, Alfrid. "On Emotional Grounds: Private Communication of Muslims in Late Imperial Russia." Asiatische Studien - Études Asiatiques 73, no. 4 (April 26, 2020): 655–82. http://dx.doi.org/10.1515/asia-2019-0026.
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AbstractThis article explores the practices of private communication of Muslims at the eclipse of the Russian empire. The correspondence of a young Kazan mullah with his family and friends lays the ground for an analysis of subjectivity at the intersection of literary models and personal experience. In personal writings, individuals selected from a repertoire of available tools for self-fashioning, be that the usage of notebooks, the Russian or Muslim calendar, or peculiarities of situational language use. Letters carried the emotions of their writers as well as evoking emotions in their readers. While still having access to the Persianate models of the self, practiced by previous generations of Tatar students in Bukhara, the new generation prioritized another type of scholarly persona, based on the mastery of Arabic, the study of the Qur’an and the hadith, as well as social activism.
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Zailani, Zailani, Kaizal Bay, and Sri Chalida. "REINTERPRETASI TERHADAP PEMAHAMAN HADITS-HADITS TENTANG GENDER DALAM PERSPEKTIF FIQH AL-HADITS." Jurnal Ushuluddin 24, no. 1 (June 2, 2016): 37. http://dx.doi.org/10.24014/jush.v24i1.1516.
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There are a lot of hadiths that influenced certain circumstances, especially those “degrading” degrees of women. If the hadiths are textually practiced, there would certainly be an impact on human-right violations. If broken, it will also affect the person’s faith in applying the traditions of Prophet SAW in his life. This issue certainly needs the best solution in understanding these hadiths. It is unneglectable to avoid that women harassment are still happening today. Everyone witnesses that so many women lost their rights, both as a human being, such as subordinated to its shortcomings, but also as citizens, such as loss of right to be a leader. The women with this particular plight are the result of men’s behavior who stand on religious arguments (especially hadith) that put women as “humbled” and even simply as the creature that confined to live in walls of house, which is just back and forth between the kitchen, wells and mattresses. Reinterpretation of Islamic concepts on the position of women should be provided in order to give opportunity to the present women as highly dynamic, courteous, and beneficial for religion and society. We all believe that Prophet Muhammad SAW was the great personal who respected and uphold the honor of women. This is the gap between the will of the Prophet SAW with the understanding of Muslim believers about the hadiths of the Prophet SAW
Dissertations / Theses on the topic "Personal Hadith"
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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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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.
Books on the topic "Personal Hadith"
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Muḥammad ibn ʻAbd Allāh Ibn Nāṣir al-Dīn. Tawḍīḥ al-mushtabīh. Bayrūt: Muʾassasat al-Risālah, 1986.
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Shallāq, ʻAdnān ʻAlī. Fihris al-Aḥādīth wa-al-āthār li-kitāb al-Kuná wa-al-asmāʾ lil-Dūlābī, wa-yalīhi fihris masānīd al-ruwāh wa-marwīyātihim. Bayrūt: ʻĀlam al-Kutub, 1987.
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Aḥmad ibn Muḥammad Ibn Ḥanbal. Kitāb al-asāmī wa-al-kuná. Kuwayt: Maktabat Dār al-Aqṣá, 1985.
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Dāraquṭnī, ʻAlī ibn ʻUmar. al- Muʾtalif wa-al-mukhtalif. Bayrūt: Dār al-Gharb al-Islāmī, 1986.
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Dāraquṭnī, ʻAlī ibn ʻUmar. al- Muʼtalif wa-al-mukhtalif. Bayrūt, Lubnān: Dār al-Gharb al-Islāmī, 1986.
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`Abdulha'i, Sayyid. Tahdhīb al-Akhlāq: A Ḥadīth guide for personal and social conduct. Leicester: UK Islamic Academy, 2003.
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Abū Bakr Aḥmad ibn ʻAlī Khaṭīb al-Baghdādī. Ghunyat al-multamis īḍāḥ al-multabis. al-Riyāḍ: Maktabat al-Kawthar lil-Nashr wa-al-Tawzīʻ, 1993.
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Muḥammad ibn Muḥammad Ḥākim al-Kabīr. Kitāb al-Asāmī wa-al-kuná. al-Madīnah: Maktabat al-Ghurabāʾ al-Atharīyah, 1994.
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Yūsuf ibn ʻAbd Allāh Ibn ʻAbd al-Barr. Kitāb al-istighnāʾ fī maʻrifat al-mashhūrīn min ḥamalat al-ʻilm bi-al-kuná: (wa-huwa mushtamil ʻaĺ thalāthat kutub fī al-kuná). al-Riyāḍ: Dār Ibn Taymīyah, 1985.
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al-Kabīr, Muḥammad ibn Muḥammad Ḥākim. Kitāb al-Asāmī wa-al-kunā. al-Madīnah al-Munawwarah, al-Mamlakah al-ʻArabīyah al-Saʻūdīyah: Maktabat al-Ghurabāʾ al-Atharīyah, 1994.
Find full textBook chapters on the topic "Personal Hadith"
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Melchert, Christopher. "Ibn al-Mubārak, Traditionist." In Modern Hadith Studies, 49–69. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474441797.003.0004.
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Christopher Melchert. surveys modern scholarship in Arabic and English concerning this prominent eighth-century traditionist. The fullest is a book by Muḥammad Saʿīd ibn Muḥammad Bukhārī (2003). He goes on to review where Ibn al-Mubārak collected hadith, his tendency in law, and and his personal stances as to various controversies of his time, such as Shiʿism and the value of voluntary poverty. It also regretfully observes that later collectors such as Aḥmad ibn Ḥanbal and al-Bukhārī reproduced hadith from such early figures as Ibn al-Mubārak according to their own convenience, as by providing them with short isnāds back to the Prophet. It was not their purpose to present a random sample of anyone’s learning, so we are limited in what we can infer from collections like theirs concerning the special activities and interests of traditionists a century before.
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"Qaran and Talaq in Qur`an, Hadith, Tafseer, and in Personal Status." In Woman's Identity and Rethinking the Hadith, 101–36. Routledge, 2016. http://dx.doi.org/10.4324/9781315546971-6.
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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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Kamali, Mohammad Hashim. "Character and Lifestyle." In The Middle Path of Moderation in Islam. Oxford University Press, 2015. http://dx.doi.org/10.1093/acprof:oso/9780190226831.003.0018.
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This chapter draws attention to pervasive imbalances in consumption and wastage of food, and the resulting obesity and health problems. Then follows a review of the Qur’an and hadith, and a selection of scholarly opinion on personal lifestyle, from eating and drinking, speech and humor, to religiosity and worship, work and leisure, art and music. The question in all of this is how to make wasaṭiyyah a guide to conducting personal, lifestyle, and social relations. Another question posed is whether Islam has visualized, if at all, a model personality that integrates the best attributes of moderation, one that can be emulated by others.
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"The Difference Between the People of the Hadith and Those Who Exercise Personal Opinion." In The Conclusive Argument from God, 437–50. BRILL, 2020. http://dx.doi.org/10.1163/9789004444768_085.
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Raudvere, Catharina. "Instructive Speech Among Bosnian Muslim Women: Sermons, Lessons or Guidance?" In Muslim Preaching in the Middle East and Beyond, 48–64. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474467476.003.0004.
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The chapter analyzes teaching traditions among Muslim women in Bosnia and how Islamic knowledge is transmitted, embedded in practices such as prayers, Quran recitation, singing and teaching. A case is provided of some Sarajevo women’s recitation gathering (mukabela) at the end of Ramadan which included instructive speech of some length. A young preacher (vaiza) made use of the common genre elements for a Muslim sermon and moved with confidence between comments on the Quran, paraphrases of narratives from the hadith and moral stories set in the present. The vaiza’s legitimacy to speak in the mosque was based on her formal education, reputation of personal piety and knowledge of local prayer and song traditions. Hence the audience accepted the preacher’s authority to give ethical guidance and included her interpretations of contemporary Muslim life with their conceptions of national heritage.
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Holtzman, Livnat. "The Narrator and the Narrative: A Literary Analysis of Aḥādīth al-Ṣifāt." In Anthropomorphism in Islam. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9780748689569.003.0002.
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Based on the work of Daniel Beaumont and Sebastian Günther on Hadith and narratology, this chapter analyses three proto-types of aḥādīth al-ṣifāt while focusing on the basic building-blocks of these texts, namely the ‘framing narrative’, the ‘embedded narrative’, and the narrator. The texts reviewed in this chapter are several versions of ‘the ḥadīth of the beatific vision’, ‘the ḥadīth of the sacrifice in favour of the believer’, and ‘the ḥadīth of the divine fingers’. The chapter combines literary analysis with a thorough reading in the biographical sources. This combined methodology uncovers the personal motivations of the narrators of the aḥādīth in question, while demonstrating the effect of these motivations on the shaping of the narrative. This chapter presents the typical features of aḥādīth al-ṣifāt and reveals hidden meanings in the texts while considering two styles of narration: mimesis and diegesis, or showing (performing) and telling (recounting). Among the narrators under review are Abu Burda (d. c. 721-3), son of the ṣaḥābī Abu Musa al-Ashʿari (d. c. 663), and ʿAlqama (d. between 681 and 692) and ʿAbida (d. between 691 and 693), the disciples of the ṣaḥābī ʿAbd Allah ibn Masʿud (d. 652-3).
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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.
Full textAbstract:
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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Hachad, Naïma. "(Re)writing the Woman Resister." In Revisionary Narratives, 60–89. Liverpool University Press, 2019. http://dx.doi.org/10.3828/liverpool/9781789620221.003.0002.
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In Chapter 2, I argue that, despite significant differences in their socioeconomic and ideological backgrounds, El Bouih and Oufkir offer two literary representations of gendered political violence that seek to ground their individual experiences within the collective history of violence against women in Morocco. Even though El Bouih’s Hadith Al Atama [Talk of Darkness] (2001) is in the form of a fragmented memoir that constantly shifts from first to third person narration and Oufkir’s La prisonnière [Stolen Lives: Twenty Years in a Desert Jail] (1999) is a retrospective and linear narrative, both narrators recast themselves into feminists who speak for silenced women. Focusing on the commonalities in Oufkir and El Bouih’s testimonies not only allows us to uncover the tenets of a female-gendered Moroccan testimonial voice, but also addresses the politics of the narration, memorialization, and criticism of political violence in Morocco’s era of democratic transition.
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Kadivar, Mohsen. "The Incompatibility of Executing a Blasphemer or an Apostate with Explicit Qur’anic Verses." In Blasphemy and Apostasy in Islam, 238–68. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474457576.003.0015.
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This chapter is the tenth section of Kadivar’s ‘Treatise on Refuting the Punishment for Blasphemy and Apostasy’. According to the Qur’an, people are free to choose their religion. Islam gives other religions an official status after inviting their adherents to choose it, in the sense that some will accept it and others will not. According to Islam, anyone who rejects it knowingly and, out of obstinacy and stubbornness, opts to follow the wrong path will be punished in the Hereafter. Islam prescribes no temporal punishment for following a wrong belief system. The logic of Islam, when it comes to inviting others to the faith, is to use a rational approach that is peaceful, compassionate and non-dogmatic. One cannot be forced to re-convert. Apostasy carries no temporal punishment; however, if accompanied by hostility and stubbornness, then the person will be severely chastised in the Hereafter. Bearing all of these points in mind, it becomes clear that Islam has enshrined the freedom of religion and, as such, all hadith reports on killing an apostate or considering his blood lawful to shed conflict directly with the Qur’anic verses.
Conference papers on the topic "Personal Hadith"
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Ashar, Hadi, Ina Kusrini, Marizka Khairunnisa, and Cati Martiyana. "Anemia, Motor, Language, Social Personal Developments among Children Under Two Years Old in Rural Areas, Wonosobo, Central Java, Indonesia." In The 7th International Conference on Public Health 2020. Masters Program in Public Health, Universitas Sebelas Maret, 2020. http://dx.doi.org/10.26911/the7thicph.03.18.
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ABSTRACT Background: Anemia is a condition where the hemoglobin level in the blood is lower than normal, which can be caused by malnutrition of micronutrients. Several studies that examine anemia among children under two years old, allegedly showed a negative impact on child development. This study aimed to determine the relationship between anemia and developmental status among children under two years old. Subjects and Method: This was a cross-sectional study conducted in Wonosobo Regency, Central Java, in 2019. A total of 290 children under two years old was selected for this study. The dependent variables were motor development, language development, and social personal development. The independent variable was anemia. The data of anemia was based on the results of hemoglobin levels examination using the Hemocue technique. The measurement of developmental status was measured using Developmental Milestone Checklist II. The data were analyzed using Chi-square test. Results: Most of the children under two years old had anemia (69.3%), experienced motor development problems (27.6%); language development barrier (11.0%), and experiencing barriers to personal social development (68.3%). This study showed that anemia was not related with motor development, language development, and social personal development, and there were not statistically significant. Conclusion: There is no relationship between anemia among children under two years old and the three aspects of child development in Wonosobo Regency, Central Java, Indonesia Keywords: anemia, development, children, children under two years old Correspondence: Hadi Ashar. Research and Development Center for Health Magelang, Central Java, Indonesia. Email: hdi.gaki@gmail.com. DOI: https://doi.org/10.26911/the7thicph.03.18