In today’s complex and volatile world the consequences of relying on fraudulent and counterfeit Hadith to legitimise extremist behaviour, issue. Authentication of Hadith: Redefining the Criteria. Remember me, or Register. Authentication of Hadith: Redefining the Criteria. JB Yusuf. Abstract. No Abstract. readers into further exploration of the original. Dr. Israr Ahmad Khan’s Authentication of Hadith: Redefining the. Criteria was published in complete form in
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The author goes on to give a number of examples where leading Muslims from the early generations rejected purported traditions because they contradicted other more reliable traditions. Behold, we have willed that all beauty on earth be a means by which We put men to a cruteria, to see as to which of them are best in conduct.
Al-Bukhari is believed to have been scrupulous thw ascertaining the reliability of the authenfication of his selected traditions leaving no gap. His al-Jami al-Sahih also commonly known as Sahih al-Bukhari is widely considered by many to be the most authentic book after the Quran.
Those who fall blindly into accepting everything that appears to be a Hadith regardless of its authenticity. Even when Hadith works have been criticised, particularly those believed authentic, this has been carried out from the perspective and analysis of the chain only.
Authentication of Hadith Redefining the Criteria
In this book he takes a fresh look at the question of the authentication of Hadith which are oral accounts of the sayings and actions of the Prophet Muhammad peace be upon him. How is one to resolve the discrepancy and is there any way ccriteria make a compromise between them? This evokes the question of what citation style he used.
Khan traces the chronology of and reasons for hadith forgery. The following quote explains the need for the book:. Tap here for MENU. When this tradition was mentioned to Aishah she reacted sharply by saying: The main arguments advanced in favour of the theory are based on certain Quranic ayat as well as certain traditions, particularly those recorded by al-Bukhari in Kitab al-Qadar.
Third, the commentator spends time to identify reports from other sources with a view to developing a complete picture of the tradition in view.
Authentication of Hadith Redefining the Criteria
And one of you performs the deeds of the condemned until there is very little distance between him and Hell, he is then overtaken by destiny and he starts doing good deeds, as a result of which he enters Paradise.
Also, after examining the views of the scholars, Khan falls short of indicating whether it is fabricated or not. Sometimes, perceived redecining come first, while other times it is popular names. Furthermore, if a survey were to be conducted on Prophetic traditions very popular among Muslims today, the findings may be shocking, for in religious circles a great number of such traditions are being narrated, interpreted, and practised as if genuine when in reality they are little more than the remainders of fabricated Prophetic traditions.
On around twenty-two occasions, the Quran reiterates the fact that man is being tested in various ways.
It seemed to me that the Hadith commentators had not used any well-established and universally defined principles of Hadith commentary, and that they had not been justly balanced in their approach to Hadith, placing main focus on the chain of narrators, and not on the text of the traditions. The book critically examines the thorny issue of Hadith authentication and scrutinizes, by dint of critical scholarship, the standard adopted by the major compilers of hadith for judging the validity of traditions.
Debate over a fore-written destiny has existed in the Muslim world since the first Islamic century. They claim that man enjoys no freedom at all; what he does is preordained. The author goes on to give a number of specific examples of Hadith which conflict with the Quran and which therefore must be rejected.
However if all of the appropriate criteria were satisfied, the Hadith would be accepted. They have emphatically declared that neither the Jabarites nor Qadarites are right in their belief; and that only the stand of Ahl al-Sunnah is correct.
These ayat obviously prohibit the use of force in conversion to Islam. It is consequently the responsibility of Muslim scholars well versed in the Islamic sciences, to root out with honesty and courage those ahadith which have clearly been fabricated, and which not only invite spurious interpretation but also perpetuate ignorance betraying both the Quran and the Prophet.
The author begins by pointing out that when it comes to Hadith Muslims fall refefining four categories:. The book is very readable.
Review of “Authentication of Hadith – Redefining the Criteria” by Israr Ahmad Khan
According to this criteria, the traditions mentioned in Kitab al-Qadar are conceivably sound. This is done in citing other scholars: It states that Allah revealed to the Prophet two things, the Quran and its bayan interpretation: And so, redefinihg Prophet,] exhort them; your task is only to exhort: Oof looks at the criteria used by Muslim scholars to validate traditions and examines them in the light of the extent to which these criteria established the accuracy of the texts.
He writes his deeds, time of his death, means of his livelihood, and whether he will be wretched or blessed [in religion]. The author then proceeds to explain how Muslim scholars went about identifying fabricated traditions and the work done to document the chains of transmission, and to assess the authenticity of the narrators.
He also mentions other commentators who do reject the authenticity of the tradition. If the latter is yes, did the prophet order its exclusion? It refers to a speech reported to have been delivered by Umar b.
Ilorin Journal of Religious Studies
Fifth, the scholar at times advances his own view either favouring or rejecting the views of others. This reinterpretation is based on a so far untouched methodology that is not applied by Hadith commentators.
On discussing the issue of textual disparity with several scholars I met with one of two reactions, either discouragement from pursuing debate on Hadith further or encouragement to continue discourse.
There shall be no coercion in matters of faith. Criteria of textual examination of the Sunnah by the companions Criteria of textual examination of the Sunnah by Hadith scholars Criteria of textual examination of the Sunnah by jurists The Quran and authentication of Hadith The author is unambiguous about the relationship between Quran and Hadith.
The first Hadith quoted in these sources is on the authority of Abd Allah ibn Masud. For example, in his chapter on al-Musaqat sharecropping Muslim has recorded fifteen traditions on the spiritual loss that the domestication of dogs may bring, seven on the authority of Abd Allah ibn Umar and the remaining eight on the authority of Abu Hurayrah Muslim: The author quotes a Hadith from Al-Bukhari on the authority of Aishah as follows: All the traditions that will be cited are authentic in terms of their chain of narrators sanad.
In fact he quotes a Hadith of the Prophet himself to support this position: