Relevant bibliographies by topics / Views on Hadith

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

Academic literature on the topic 'Views on Hadith'

Author: Grafiati
Published: 4 June 2021
Last updated: 3 February 2022

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Journal articles on the topic "Views on Hadith"

1

Albab, Muhammad Ulul. "MENYOAL KONEKSITAS KRITIK HADITS IGNAZ GOLDZIHER DAN JOSEPH SCHACHT." An-Nisa' : Jurnal Kajian Perempuan dan Keislaman 14, no. 1 (2021): 21–28. http://dx.doi.org/10.35719/annisa.v14i1.42.

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Artikel ini membahas tentang peran orientalis dalam memandang hadits Nabi Muhammad SAW dengan kacamata mereka. Maksud dan tujuan orientalis tentu mempunyai misi khusus dalam menggoyahkan pegangan umat Islam, yaitu hadits. Sosok orientalis seringkali menganggap rendah ajaran Islam lantaran dari sifat kebenciannya yang merupakan warisan akibat kekalahan di pihak Kristen dalam perang salib. Sehingga muncul nama-nama orientalis dengan mentalitas tinggi dalam memerangi Islam. Salah satunya adalah Ignaz Goldziher dan Joseph Schacht yang aktif dalam mengkritik hadits. Keduanya mempunyai koneksitas dalam dalam mempunyai pandangan sama terkait otentitas hadits. Sehingga perlu tinjauan ulang arah kritik mereka untuk bisa menemukan analisa diskriptif dalam membantahnya. Oleh karenanya, kedua tokoh orientalis tersebut mempunyai hubungan erat dalam pandangannya terhadap hadits, sehingga kita sebagai Muslim tentu mempunyai kewajiban dalam memperjelas terkait otentitas hadits dan ilmu sanad yang benar. This article discusses the role of orientalists in looking at the hadith of the Prophet Muhammad SAW with their views. Orientalist purposes and objectives certainly have a special mission in shaking the grip of Muslims, namely hadith. Orientalist figures often consider the teachings of Islam because of the nature of his hatred which is a legacy of defeat on the war of Christian side. So came the names of orientalists with a high mentality in the fight against Islam. One of them is Ignaz Goldziher and Joseph Schacht who are active in criticizing hadiths. Both have deep connections in having the same view regarding the authenticity of hadith. So it is necessary to review the direction of their criticism to be able to find a descriptive analysis in refusing it. Therefore, the two orientalist figures have a close relationship in his view of the hadith, so that we as Muslims certainly have an obligation in clarifying the authenticity of hadith and the science correct of sanad.
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2

Haqqi, Muhammad Nashrul. "PENDEKATAN EPISTEMOLOGI DAN INTERSUBJEKTIF ATAS HADIS-HADIS NIKAH MUT’AH." Al-Ahkam 24, no. 2 (2014): 225. http://dx.doi.org/10.21580/ahkam.2014.24.2.147.

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This article offers an alternative perspective at the difference views in the Sunni and Shi’ite hadiths for Mut'ah marriage. Related to the differences both treat and apply that these hadits universally believed to be one of the fundamental sources of Islam. Eventhough, both Sunny and Shi’ite agree to put hadits as a second source of doctrine, but they often actually produce a different formulation of the law and contradictory. The difference of theological view is a fundamental problem that implies on their thought dealing with being accepted or rejected for hadits transmition of Mut’ah merriage. Intersubjectivity approach has roled to positionize these groups as an objective opinion, subjective as well. Both objectivities are located on the seriousness of their respective efforts to obtain the authenticity of the hadith, in which expectations will be both objectivity when hadith of mut’ah marriages take placed purely as historical information. In this position, the awareness together to build the Islamic civilization in the theological differences, are values that should be a priority
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Rizapoor, Habiburrahman, та Mohammad Anwar Zafari. "A Critical Analysis of The Existence of Da’if Hadith (Weak Hadith) in Ṣaḥiḥ al-Bukhari". Jurnal Ushuluddin 29, № 1 (2021): 1. http://dx.doi.org/10.24014/jush.v29i1.11463.

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This research aims to find out whether all the hadiths narrated in Ṣaḥiḥ al-Bukhari are valid and correct or there are also ḍa’if and weak hadiths. In this article, the researcher has used the descriptive and content analysis method by referring to scientific articles, books of principles of hadith. Hadith annotation books and other books in which the subject has been discussed. In this article, the writer discusses the views and arguments of the scholars who claim that there are consensuses that the book of Ṣaḥiḥ al-Bukhari is the most correct book after the Qur’an and there is no ḍa’if hadith in it. Similarly, the writer discusses the views of the scholars who argue that all the hadiths of Ṣaḥiḥ al-Bukhari are not authentic and there are hadiths in Ṣaḥiḥ al-Bukhari which are not authentic and are ḍa’if. By considering the arguments of both sides, the writer concludes that Ṣaḥiḥ al-Bukhari is the most correct book after the Holy Qur’an, nevertheless, this does not mean that there are no ḍa’if hadiths in Ṣaḥiḥ al-Bukhari and there are many hadiths that are called ḍa’if by the scholars of hadith. Also, the existence of ḍa’if hadiths in the book of Ṣaḥiḥ al-Bukhari does not decrease the scientific ranking and status and level of acceptance of the book and prophetic hadith among the ummah and scholars of Hadith
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Asriady, Muhammad. "METODE PEMAHAMAN HADIS." Ekspose: Jurnal Penelitian Hukum dan Pendidikan 16, no. 1 (2019): 314. http://dx.doi.org/10.30863/ekspose.v16i1.94.

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understanding of hadith method is the way to understand the hadith. The book entitled Methodology of Understanding Hadiths written by Arifuddin Ahmad was developed into several techniques, such as textual interpretation techniques, contextual interpretations, and intertextual interpretations. In this study, the writer used library research methodology. The development of hadith from time to time is very fast, so in understanding the hadith there were various methods. Researchers and observers must understand the methodology so that the diverse views on Islam can be understood in depth, it can bringing the people to the Rahmatan Lil Alamin
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5

Wathani, Syamsul. "MELAWAN TEORI OTENTISITAS HADITS." Rausyan Fikr: Jurnal Studi Ilmu Ushuluddin dan Filsafat 15, no. 2 (2020): 245–67. http://dx.doi.org/10.24239/rsy.v15i2.485.

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In the scientific tradition, the study of Islam in the orientalisme is not stagnant, but has experienced development. This article focuses on the arguments of Nabia Abbot's argument and theory in refuting Goldziher's theory of the study of hadith. The author calls it a counter discourse. At least this article found three outlines of Nabia Abbot's rebuttal to Goldziher: (a) the theory of authenticity, Goldziher said the hadith was not an authentic report but a form of doctrinal reflection during the first two centuries after the prophet Muhammad. Abbot denies he views this view as wrong because it ignores historical evidence. For Abbot the hadith had appeared early in the century, as evidenced by the oral hadith of Muawwiyah (d. 60/680), Marwan (d. 65/684) and Abd Malik bin Marwan (d. 86/705). (b) Isnad's theory. Goldziher mentioned that the growth of the hadith in the third century Hijriyah was due to the history of history and the fabrication of the hadith. Nabia Abbott has argued with the argument that the number of hadiths is due to the growth of the hadith path in the geometric progression, not forgery. (c) Hadith Writing Theory, Goldziher said that the early hadith did not have a written reference, only oral, so the hadith in the form of thoughts could not be verified. Abbot denied, he said, that the beginning had been carried out in the narration and the modification of the hadith. Besides there are a number of books of hadith as in the text of Hammâm b. Munabbih (40-131 / 132 H).
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Shamsudin, Roshimah, and Aiza Maslan Baharudin. "The Creation of Women from the Perspective of Mufassirun and Muhaddithun Between Past and Present Scholars." MATEC Web of Conferences 150 (2018): 05064. http://dx.doi.org/10.1051/matecconf/201815005064.

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The creation of women is under constant debate, not only among the Islamic scholars but outspreads to feminists both from the west as well muslims.This debate stems from the differing views of the preceding and contemporary scholars in interpreting the texts from the Quran and the Hadiths on the creation of human particularly Eve as the first woman created by Allah. The majority of the mufassirun and hadith scholars in the past pioneered the view that the origin of human; that Eve was created from the rib of Adam a.s. This view was regarded by the feminists as derogatory to women. The contemporary mufassirun and muhaddithun are however of the opposite opinion whereby Eve’s creation was equal to that of Adam’s a.s; thereby indicating that creation of Eve did not originate from Adam a.s. Hence this study was undertaken with the aim of reviewing the opinions of the tafsir and hadith figures by comparing the views between the past and present scholars in interpretation of Quranic texts as well as hadiths pertaining to the origin and creation of women. This study also extends to examining the arguments on which the opinions of each group were deduced.In order to achieve the above objectives, this qualitative form of study will employ data collection method, conducted through library research to obtain data relating to the origin of creation of women, in particular turath literatures in tafsir for example Tafsir Ibn Kathir and tafsir works by the leading tafsir scholars in the like of Syed Qutb; in addition to the past and present books on syarah hadith. The findings of this study show that the previous and present scholars of tafsir or hadith took different methodology in understanding both textual authorities.Unlike the previous scholars of tafsir and hadith, some of the contemporary scholars’ understanding is that the texts are not to be construed literally; instead the texts need to be understood as parables and allegories thereby indicating that the creation of women is not from the ribs of Adam a.s.
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Yahya, Agusni. "PENDEKATAN HERMENEUTIK DALAM PEMAHAMAN HADIS (Kajian Kitab Fath al-Bari Karya Ibn Hajar Al-‘Asqalani)." Ar-Raniry, International Journal of Islamic Studies 1, no. 2 (2014): 365. http://dx.doi.org/10.20859/jar.v1i2.23.

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<p>The hadith explanation book of Sahih al-Bukhari written by Ibn Hajar Al-‘Asqalani, Fath al-Bari, is one of the most pupular books in Moslem ummah. Is widely used by Moslem scholars to meet the meanings of hadiths compiled by the imam al-Bukhari in his Sahih al-Bukhari. Fath al-Bari is considered significant to do the research on it in order to develop the science of hadith, mainly through the hermeneutic method. By using this method, the research questions are: 1. How does Ibn Hajar Al-‘Asqalani explain the matans (hadith texts) of Sahih al Bukhari in connection with hermeneutic method? 2. What are the hermeneutic principles used by Ibn Hajar Al-‘Asqalani in his explanations of hadith? This research is expected to respond the research questions above so that it can be implimented the field of hadith in relation to develop hadith methodology. Finally, the research uncover that in his explanations of hadiths, Ibn Hajar Al-‘Asqalani is oriented his world views to the classical Islam, the era of Prophet’s companions and their successors, the Salaf al-Salih. He does not express the Islamic world issues available in his time in his explanations of the hadiths. He is considered a normative ‘ulama since he is not influenced by the emerging cases situated his time in Egypt, Mecca and Madina. He tends to be textual to explain the matans of hadiths although to some extent he uncovers the historical contexts of the hadiths he explains. This is common for a muhadith whose main jobs is to collect and narrate the whole data on Prophet's sayings, acts and permissions either on sanads (narrators) or matans (texts).</p><p><strong>Keywords</strong>: Fath al-Bari; sharh al-hadith; hermeneutik.</p>
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Yuslem, Nawir, Sulidar Sulidar, and Ahmad Faisal. "Analytic Review on Theory of Living Hadith." Budapest International Research and Critics Institute (BIRCI-Journal): Humanities and Social Sciences 3, no. 2 (2020): 1477–89. http://dx.doi.org/10.33258/birci.v3i2.1017.

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This study aims to review the theory of living hadith. Every time there must be a variety of science, art and views. Every pious at the present time the birth of a number of thoughts, schools of thought, views and knowledge in various sharia magazines, history, politics, economics, social and others. The majority of these sciences are sourced from non-Muslims, and do not rely on religious scales. The theory of living hadith is now open, because there are no restrictions, no conditions for commentators or syāriḥ al-ṣadīṣ. Any interpretation by anyone is considered valid. The interpreter in this case is free to anyone without the conditions of the interpreter and without signs, including all verses and Hadith, including verses and traditions about faith and worship. This view, value-free and contextual without limits will exceed the value of faith.
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Ihsanuddin, Nurul. "Hak Kebebasan Beragama: Analisis Hadis Perang Perspektif Hermeneutika Gadamer." KALAM 11, no. 2 (2017): 397. http://dx.doi.org/10.24042/klm.v11i2.1773.

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This article talks about the right to freedom of religion in Islam, especially the right to freedom of religion expressed in the hadith nabawi. The hadith studied in this paper is a hadith of war, a hadith that seems to contain imperative and provocative messages for Muslims to fight against people until they declare the creed. There are many studies that examine religious freedom in Islam, only those studies are more general and do not specifically address specific hadiths. In general, this paper seeks to answer the question of how the hadith nabawi views religious freedom? And how to understand +the hadith of war, a hadith that seems to call for war in spreading Islam? To answer that question, the author will examine the hadith of war with the help of Hans-Georg Gadamer's hermeneutic approach which includes Historically Effected Consciousness, Pre-understanding, Fusion of Horizons, and Application. The use of this hermeneutical approach as an effort to manifest integration and interconnection of general and religious scholarship. Because science is a light that there is no dichotomy in the middle. With the use of this hermeneutical approach the author wishes to avoid as much as possible from the hole of objectivity of understanding.
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Mofateh, Mohammad Hadi, and Seid Mahdi Sadati. "Transmitters of Hadith of Abu al-Qasim al-Khoei in General Reliability." Journal of Politics and Law 9, no. 10 (2016): 95. http://dx.doi.org/10.5539/jpl.v9n10p95.

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Ayatollah Khoei expressed various views by other scholars besides expressing his views on general reliabilities. Concerning People of Consensus, he believes that transmission of hadith does not mean all the hadiths narrated by each of people of consensus by Imams, but the mursal hadith or the hadith narrated by the poor narrator is acceptable, expressing the majesty and position of hadith. Concerning An Al-Saghat, he believes that Ja'far ibn Bashir has narrated from the poor narrators such as Saleh bin al-Hakam and Abdullah bin Mohammed Jaefi, however how it can say that he has been being narrated from reliability. Ahmad ibn Muhammad ibn Abi Nasr as narrated by Shaykh Tusi is among three jurists who have been being narrated from reliability. Abu al-Qasim al-Khoei has mentioned name of 115 Sheikhs among which 53 members are reliable and others are unknown, nonsense or poor. He said that there is no accompaniment between accompany and reliability, as we do not know the prophet’s accompanions just due to their accompaniment with him. Seeking for mercy and forgiveness are the assignments recommended in religion, mentioned that it can seek forgiveness for the unfaithful believers. Therefore, if the people like Sheikh Mofid or Sheikh Sadough seek forgiveness for a person, this does not mean their reliability.
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Dissertations / Theses on the topic "Views on Hadith"

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Alshehri, Mohammed S. H. "A critical study of western views on Hadith with special reference to the views of James Robson and John Burton." Thesis, University of Birmingham, 2011. http://etheses.bham.ac.uk//id/eprint/1671/.

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The present thesis is a critical examination of the two well-known post-Schachtian scholars of Hadith; James Robson and John Burton. Both scholars are major contributors to modern Hadith studies in the West. It assesses their main arguments and their methodological approaches to Hadith literature. It also provides a historical survey of the key arguments and works of their predecessors since the rise of the modern Western debates over the reliability of Hadith materials. This critical study points to the conclusion that Robson and Burton were heavily influenced by the sceptical attitude of Ignaz Goldziher and Joseph Schacht towards the historicity of Hadith. However, Robson is inclined to accept some aspects of the Muslim traditional view regarding the genesis of Hadith and its isnad system (chain of transmitters). Burton, on the other hand, expresses a sceptical stance towards the historicity of Hadith and argues that the development of Hadith originated from the exegesis of the Qur’an, having no historical basis in the teachings of Prophet Muhammad.
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KLECK, TYLER MATTHEW. "DEFINING THE ZEITGEIST: A SEARCH FOR PROCESS IN ARCHITECTURE." University of Cincinnati / OhioLINK, 2007. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1179419906.

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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.<br>Religious Studies and Arabic<br>M.A. (Islamic Studies)
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Books on the topic "Views on Hadith"

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Masood, Arshad. Refutation of Schacht's anti-hadith views. Centre for Islamic Legal Studies, Ahmadu Bello University, 1988.

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2

Kishk, Muḥammad Jalāl. al- Shaykh Muḥammad al-Ghazālī bayna al-naqd al-ʻātib wa-al-madḥ al-shāmit. Maktabat al-Turāth al-Islāmī, 1990.

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3

al-Miʻyār li-maʻrifat D. Rabīʻ ibn Hādī bi-ʻulūm al-Ḥadīth al-Nabawī: Dirāsah naqdīyah li-uṭrūḥatihi fī al-duktūrāh (al-Nukat ʻalá Ibn al-Ṣalāḥ li-Ibn Ḥajar: taḥqīq wa-dirāsah). s.n.], 1996.

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al-Shaykh Muḥammad al-Ghazālī bayna al-naqd al-ʻātib wa-al-madḥ al-shāmit. Maktabat al-Turāth al-Islāmī, 1990.

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al- Jarḥ wa-al-taʻdīl ʻinda Ibn Ḥazm al-Ẓāhirī, 384-456: Aḥkām Ibn Ḥazm ʻalá akthar min 1300 rāwin. Aḍwāʾ al-Salaf, 2003.

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Khālid Manṣūr ʻAbd Allāh Durays. Mawqif al-imāmayn al-Bukhārī wa-Muslim min ishtirāṭ al-luqyā wa-al-samāʻ fī al-sanad al-muʻanʻan bayna al-mutaʻāṣirīn. Maktabat al-Rushd, 1996.

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al-Jarḥ wa-al-taʻdīl ʻinda Ibn Ḥazm al-Ẓāhirī, 384-456: Aḥkām Ibn Ḥazm ʻalá akthar min 1300 rāwin. Aḍwāʼ al-Salaf, 2003.

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Kashf al-mutawārī min talbīsāt al-Ghumārī wa-radd ʻudwānihi ʻalá ahl al-Sunnah. Dār Ibn al-Jawzī, 1990.

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Iyyāka wa-al-ightirār bi-mā nusiba lil-Dhahbī min muwāfaqah wa-iqrār: Naqd lil-muṣṭalaḥ al-shāʼiʻ, ṣaḥḥaḥahu al-Ḥākim wa-wāfaqahu al-Dhahabī. Abū Salmān?], 2002.

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Ārāʾ Ibn al-Qaṭṭān al-Fāsī fī ʻilm muṣṭalaḥ al-Ḥadīth min khilāl kitābihi Bayān al-wahm wa-al-īhām. s.n.], 2002.

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Book chapters on the topic "Views on Hadith"

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"3. Hadith and Biographical Literature." In A History of Muslim Views of the Bible. De Gruyter, 2020. http://dx.doi.org/10.1515/9783110335880-006.

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Siregar, Muhammad Yamin, Ahmad Rafiki, and Abdullah Almana. "Distinguishing Leadership Between Islam and Conventional Perspectives." In Advances in Logistics, Operations, and Management Science. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-6892-7.ch009.

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The purpose of this study is to compare between conventional and Islamic leadership which have different styles, approaches, and views. It consists of viewpoints rather than empirical findings which are considered crucial in understanding comprehensively the whole concept of both leadership views. This would neglect some negative or misperceptions especially for the Islamic leadership approach. By discussing each of the elements and its content on both leadership views, further studies and researches could be conducted in order to examine or test those elements empirically. This could be beneficial for the practitioners or public figures who are the leaders in their workplaces for adopting or adapting some key principles from both leadership views. Some experiences of leaders in Muslim or non-Muslim countries will be included in this chapter, so that more arguments and examples could be implemented. In Islamic leadership, the Islamic teachings based on Al-Qur'an and Hadith are fundamental principles and the main sources for every discussion.
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Bednarkiewicz, Maroussia. "The History of the Adhān: a View from the Hadith Literature." In Modern Hadith Studies. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474441797.003.0003.

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The Qurʾan itself refers to a call to prayer (although using another term, nidāʾ, not adhān) without laying down a form. Several stories are told of how the call to prayer was originally formulated. Some describe fire, horns, and even semantrons as alternative means suggested or even tried at the earliest stage. Maroussia Bednarkiewicz traces variant wordings to different stages in history, regional centres, traditionists, and jurisprudents. Changes over time suggest that verbatim transmission was a low priority, yet an original core story can be discerned.
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Bowker, John. "5. The religions of Abraham." In God: A Very Short Introduction. Oxford University Press, 2014. http://dx.doi.org/10.1093/actrade/9780198708957.003.0005.

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‘The religions of Abraham: Muslim understandings of God’ looks at Islam, which began historically with the life and work of Muhammad (570–632). From the Muslim point of view Islam began long before that with the purpose of God in Creation that people should live according to Din. In Muslim belief the Quran is the uncorrupted, complete, and final revelation transmitted from God through Muhammad into the world. But the Quran has to be interpreted and applied. Of decisive authority in doing this were the many Traditions, known collectively as Hadith, recording the things that Muhammad said and did. On the basis of Quran and Hadith, different schools of Sharia emerged.
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Bronowski, Ada. "The Invention of the System." In The Stoics on Lekta. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198842880.003.0001.

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This chapter offers a deep critique of a commonly held view that the Stoic system of philosophy consists in the tripartition of philosophy into logic, physics, and ethics. The teaching of philosophy is distinguished from the transmission of doctrine, showing that whilst tripartition might be useful for the former, the latter is concerned with the transmission of an interrelated whole which the Stoics call, for the first time in the history of philosophy, a ‘systēma’, whose internal regimentation is not dependent on tripartition. Views of successive generations of Stoics are analysed, including a vindication of the orthodoxy of Zeno of Tarsus and Posidonius, which leads to a broader reappraisal of the ancient historiography on these matters, sifting through the agendas of the first generation of Platonists and the later classifications of Sextus Empiricus; a critique of modern historiography is also broached, targeting in particular the work of Pierre Hadot. The Stoic notion of a systēma is examined in detail from different perspectives as the basis for the Stoic definitions of knowledge, science, and the constitution of an argument, as also, at the macro-level, for the structure of the cosmos, describing thus the foundations of the unity of the cosmic city, supported by cosmic sympathy, so as ultimately to identify lekta as the keystones of this structure.
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Wildberg, Christian. "Cynicism." In Oxford Studies in Ancient Philosophy, Volume 57. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198850847.003.0011.

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Historians of philosophy (such as Hegel, Hadot, Cooper, among others) tend to marginalize the ancient Cynics as philosophically uninteresting, and moreover as irrelevant for a proper understanding of the sense in which philosophy in antiquity used to be a way of life. To be sure, the Cynics lived very distinctive and unconventional lives, but whatever it was that they were doing, it cannot have been—so the historians claim—a conduct rooted in philosophical reason and argument. This paper first musters the grounds typically given for this kind of deflationary view and then proceeds to examine the sparse but nevertheless suggestive evidence about ancient Cynicism that the (predominantly Stoic) doxographical tradition handed down to us. In the end, it comes to a conclusion that is diametrically opposed to the prevailing opinion of the cynics as inconsequential non-philosophers.
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Brachtendorf, Johannes. "Self-knowledge and the Sciences in Augustine’s Early inking." In The Paideia Archive: Twentieth World Congress of Philosophy. Philosophy Documentation Center, 1998. http://dx.doi.org/10.5840/wcp20-paideia19989198.

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The idea of a firm connection of the seven artes liberales came first into being in Augustine's early concept of education (I. Hadot). Whereas this idea has been analyzed primarily in view of its philosophical sources, this paper is supposed to clarify its internal logic. The main feature of Augustine's concept is the distinction between the two projects of a critique of reason and of a metaphysics, and the coordination of these projects within a treatise on theodicy. Augustine systematizes the disciplinae in the perspective of reason's self-recognition. Reason manifests itself in culture and nature. Through the sciences, reason is led to a reflection upon its own products and, finally, to an understanding of them as reason's self-manifestations. Thus, reason becomes able to comprehend itself. Augustine distinguishes language-based disciplinae (grammar, dialectic, rhetoric) from number-oriented ones (music, geometry, astronomy, philosophy). The first group (with dialectic as its top-disciplina) leads to a critical reflection upon the conditions of knowledge and into the insight to reason's power of creating sciences. The second group helps carry out a metaphysical ascent from the material to the intelligible world. In philosophy, reason comprehends its ability to constitute knowledge as a synthetic capacity that points to a transnumerical unity as the main ontological feature of the intelligible world. The insight into this kind of unity reveals the meaningful interwovenness of all beings and events and, thus, leads to a refutation of all objections against divine providence.
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Conference papers on the topic "Views on Hadith"

1

Fatihunnada. "Moderate of Islam Indonesia: Political Views of Indonesia Hadith Scholar." In International Conference Recent Innovation. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0009932616061613.

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