Relevant bibliographies by topics / Proof of Ḥadīth

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

Academic literature on the topic 'Proof of Ḥadīth'

Author: Grafiati
Published: 5 June 2025
Last updated: 2 August 2025

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Journal articles on the topic "Proof of Ḥadīth"

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Stewart, Devin J. "Consensus, Authority, and the Interpretive Community in the Thought of Muḥammad b. Jarīr al-Ṭabarī". Journal of Qur'anic Studies 18, № 2 (2016): 130–79. http://dx.doi.org/10.3366/jqs.2016.0241.

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Examination of al-Ṭabarī’s oeuvre as a whole reveals certain patterns that cut across fields. The following article addresses the concept of ḥujja, which is related to his understanding of consensus. It has been pointed out that al-Ṭabarī uses the term ḥujja (‘proof’) with two quite different meanings in his Qur'anic commentary, Jāmiʿ al-bayān. In one sense, ḥujja designates a proof such as a Qur'anic verse, a ḥadīth report, or an instance of consensus. In the second sense, ḥujja refers to particular people, scholars of the past whom al-Ṭabarī considers the most prominent authorities in a part
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Luhuringbudi, Teguh, Dewi Nita Utami, and Halim Purnomo. "Interconnection of Konwledge Science, Islamic Religion and Philosophy of Science." Khatulistiwa 10, no. 1 (2020): 5–22. http://dx.doi.org/10.24260/khatulistiwa.v10i1.1700.

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This paper seeks to highlight the similarities and differences of science, Islam, and the philosophy of science. The discussion of this paper begins with the assignment of definitions of these three topics. The next discussion is the concept of the three such as the three components of science and the four requirements or rules of science; teachings and objectives of Islam; and the two tasks, objects, and benefits of the philosophy of science. The relation between science and philosophy of science is evidenced from the structure of objectivity, the subjectivity of scientists, and the efforts o
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Boekhoff-van der Voort, Nicolet. "Untangling the “Unwritten Documents” of the Prophet Muḥammad. An Isnād-cum-Matn Analysis of Interwoven Traditions". Religions 12, № 8 (2021): 579. http://dx.doi.org/10.3390/rel12080579.

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Since the earliest studies of Islam by non-Muslims were carried out, variant traditions (aḥādīth) have been regarded as a proof of forgery or editing within the ḥadīth material. Early studies have shown that variances are the result of different processes, some intentionally and others mistakenly; some caused by editing processes, while others through the process of transmission across the first centuries of Islam. During the transmission process, or the genesis of a tradition, accounts are constantly shaped and adjusted. The use of topoi forms a part of this process as well as the inclusion o
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Tariq Mahmood Hashmi and Dr. Humaira Ahmad. "Ghamidi’s Critique of the Seven Aḥruf Report." International Research Journal on Islamic Studies (IRJIS) 4, no. 1 (2022): 18–40. http://dx.doi.org/10.54262/irjis.04.01.e02.

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Muslims have always upheld the multiplicity of the Qur’anic readings (qirāᵓāt), as sanctioned by the Prophet of Islam, who proclaimed that the Book was revealed in seven aḥruf. The Companions of the Prophet transmitted these readings faithfully to the next generations. These variant readings were subsequently standardized during the second and the third century of the Islamic era. The Muslims developed a consensus on reading the Qur’an according to one of the ten well-known canonical readings. This process continued until modern times when some Muslim modernists embraced scripturalism. Muslim
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Gambari, Yusuph Dauda. "A Critical Analysis of the Response of Ilorin Sufi Scholars to Anti-Sufi Uprising in the Seventies in Nigeria." Teosofia: Indonesian Journal of Islamic Mysticism 12, no. 1 (2023): 75–98. http://dx.doi.org/10.21580/tos.v12i1.14504.

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Sufism has been trailed by different criticisms for a long period. Different Muslim communities across the Muslim world have experienced anti-Sufism drives but launched in Nigeria in the seventies as it was inaugurated and coordinated by Shaykh Abubakar Mahmud Gumi, who acted under the guise and influence of Wahhābiyya-Salafiyya. As a result, Sufis across communities started responding by either preaching or writing. Sufi scholars in Ilorin, a border community between the North and South, were among the early responders to anti-Sufism who took to writing. Therefore, this paper is a critical an
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Shabana Kaleem, Junaid Akbar, and Muhammad Hayat Khan. "The Day of Judgment in Islamic Thought: Contrasting Views of Javed Ahmed Ghamidi and Ahlu Sunnah." Al-Idah 42, no. -2 (2024): 1–15. https://doi.org/10.37556/al-idah.042.02.0917.

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Javed Ahmed Ghamidi, a prominent Muslim scholar, has garnered a significant following among Muslims globally, primarily due to his unique interpretations of Islam. His perspectives have sparked debate within the Islamic community, with some regarding him as a moderate muslim Scholar while others contend that his views diverge from orthodox beliefs, particularly concerning Hadith. This study critically examines Ghamidi's methodological approach to interpreting the "Signs of the Doomsday," a fundamental aspect of Islamic eschatology that pertains to the unseen and is inherently resistant to rati
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7

Jamilin, Ahmad Kamil Bin, та Muhammad Fawwaz Bin Muhammad Yusoff. "Revisiting the Severe Classification of Abū Ḥātim al-Rāzī: an Analysis of Technical Terminology in Ḥadīth Transmitter Criticism". Al-Bayan: Journal of Qur’an and Hadith Studies 18, № 2 (2020): 155–77. http://dx.doi.org/10.1163/22321969-12340085.

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Abstract Abū Ḥātim Muḥammad b. Idrīs al-Rāzī was a leading figure in the science of ḥadīth transmission and considered among the early generation in ḥadīth transmitter criticism (what are known as al-ǧarḥ wa al-taʿdīl, impugning and approving). However, later ḥadīth scholars classified Abū Ḥātim as a mutašaddid (severe) ḥadīth critic, based on his abundant evaluations and criticisms of the ḥadīth transmitters. The evaluation of his criticism is sometimes ambiguous and sometimes supplemented by clear statements and proofs. This ambiguity usually occurs as a result of the sophisticated terminolo
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Affani, Syukron. "DISKURSUS MUNĀSABAH: Problem Tafsīr al-Qur’ān bi ’l-Qur’ān." Jurnal THEOLOGIA 28, no. 2 (2018): 391. http://dx.doi.org/10.21580/teo.2017.28.2.1443.

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<div class="Section1"><p class="Iabstrak"><strong>Abstract</strong><strong>:</strong> <em>Munāsabah</em> <em>al-Qur’ān</em> is a part of ‘<em>Ulūm al-Qur’ān</em> which presents pros and contrast. The pros ulama makes <em>munāsabah</em> as a method to reveal <em>enigma </em>system of Quran verses and chapter. The structure of the Quran’s verses and chapters seems to leap and are not connected each other. But for ulama who are contra to <em>munāsabah</em>, this success considered as a subj
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Hafiz Asif Ismail, Dr. Yasmeen Nazir та Khubaib Ahmad. "ہبہ اور اس سے متعلق فقہی احکام : ایک تحقیقی مطالعہA Research Study of Hibah and related Jurisprudential Rulings". Al-Qamar 4, № 2 (2021): 133–40. https://doi.org/10.53762/nv9e2868.

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This article aims at explicitly explaining the Islamic concept of Hibah. It presents the rulings, opinions, and variant views of the jurists in detail. It has also been compared to its nearest synonyms in English language, i.e., gift and charity. The four conditions that make Hibah valid are discussed with evidence from Islamic jurisprudence, along with the concept of “hold” which is an obligatory aspect of Hiba. The concepts of “resort”, “recur”, their repercussions and the incidents in which these are allowed have also been discussed with proofs from the Ḥadīth. It also encompasses the socia
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Uddin, Raheem, та Badshah Rehman. "دینِ کامل اور اختلاف: روح المعانی کی روشنی میں ایک تحقیقی جائزہ". Journal of Islamic and Religious Studies 3, № 2 (2020): 107–28. http://dx.doi.org/10.36476/jirs.3:2.12.2018.07.

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The word "Ikhthilaf" refers to such an approach and way of conversation in which one scholar disagrees with another scholar. Islam being a perfect religion bars its followers from developing mutual conflicts. Islam has clearly stated that Muslim Ummah should not have differences on the basis of opinions in vivid injunctions. Such dissension has been placed nowhere in Islam. Disputes may only arise in case of secondary and vague injunctions. In such situations, each jurist considers himself as right. Such divergence, in the secondary issues based on argumentation and within the ambit of Qur’ān
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Dissertations / Theses on the topic "Proof of Ḥadīth"

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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<br>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 an
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Books on the topic "Proof of Ḥadīth"

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Suqūṭ al-ilḥād ʻalá ḍawʼ al-ʻulūm al-ḥadīthah: Dirāsah mūjazah ʻan al-ʻulūm al-ḥadīthah allatī hadamat maʻāqil al-fikr al-māddī al-ilḥādī. al-Jīl al-Jadīd Nāshirūn, 2020.

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Book chapters on the topic "Proof of Ḥadīth"

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"Canon of Excellence I: Ḥadīth as Proof-Texts and the Principle of Naṣṣ." In Excellence and Precedence. BRILL, 2002. http://dx.doi.org/10.1163/9789004492196_009.

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You might also be interested in the extended bibliographies on the topic 'Proof of Ḥadīth' for particular source types:
Journal articles
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