The present research(here only presentation is being shared) is about the scholar work on Fabricated traditions: from origin of fabrication to its detection and separation from Original text to its present collection. The document also analysis the need to 21st century research and criteria to check and separate the fabricated tradition.
Engr.Sumera Khalid
1/10/2014
This document discusses the origin and development of usul al-fiqh (Islamic legal theory). It explains that during the Prophet's time, legal rulings were directly derived from the Quran and hadith. In the time of the companions, they gave rulings by understanding the sources and through consultation. During the successors, independent reasoning (ijtihad) was used alongside the opinions of companions. As new problems emerged with territorial expansion, frequent ijtihad led to the emergence of usul al-fiqh as an independent science in the 2nd Islamic century.
Fiqh, or Islamic jurisprudence, is based on five sources: the Quran, sunnah (sayings and actions of the Prophet), ijma (scholarly consensus), qiyas (analogical reasoning), and ijtihad (independent reasoning). The Quran and sunnah are the primary sources, outlining broad moral and legal principles. Scholars then derive further rulings and details through ijma, qiyas, and ijtihad to address issues not directly mentioned in the primary sources by building upon their principles using consensus, analogy, and independent reasoning.
This document discusses the sources and principles of Sharia law. It notes that Sharia is the comprehensive body of Islamic laws that regulate all aspects of Muslim life. The primary sources of Sharia are the Quran and hadiths/sunnah of the Prophet Muhammad. The secondary sources are ijma (scholarly consensus) and qiyas (analogical reasoning). The document provides examples of how rules are derived from these sources and categorizes different types of Islamic rulings based on whether an action is rewarded, punished, or neither.
This document provides biographical details about Umar ibn al-Khattab, the second caliph of Islam. It discusses his lineage, birth, embracing of Islam, excellence as a leader, justice in governance, and glad tidings of martyrdom. The document emphasizes Umar's high status as a companion of the Prophet Muhammad and his role in spreading Islam through his justice and fairness as caliph.
Introduction to Usul Fiqh:The life of Imam ShafieNaimAlmashoori
Imam al-Shafie is considered the founder of the principles of Islamic jurisprudence (Usul al-Fiqh). He wrote the first work to systematically outline the legal theory in his book al-Risalah. Imam al-Shafie studied under many eminent scholars in Makkah and Madinah and became renowned for his deep knowledge of hadith and legal theory. He established one of the major schools of Islamic law and made significant contributions to the development of Usul al-Fiqh.
Ijtihad refers to independent reasoning and interpretation of Islamic legal sources to derive rulings. While the Prophet Muhammad directly received divine guidance, after his death scholars engaged in ijtihad to apply Islamic principles to new situations. A mujtahid is a qualified legal scholar who performs ijtihad. However, after the Abbasid era, the doors of ijtihad were largely closed. Reviving ijtihad requires liberating religious institutions, reforming education, and allowing collective and collaborative efforts to interpret issues like women's roles, Muslim unity, economics, and citizens living as minorities.
Ijma' is consensus among Islamic legal scholars on matters of religious law or doctrine. It serves as a source of Islamic law. There are several types of ijma', including explicit ijma' where all scholars express their opinion, and tacit ijma' where some scholars express an opinion and others remain silent. Ijma' was most commonly exercised during the time of the Rightly Guided Caliphs when scholars were in close proximity in Madinah. Examples of historical ijma' include the compilation of the Quran and the choice of Abu Bakr as the first caliph after Muhammad.
Nota (ulum quran) pendidikan quran sunnah f4Unizzati
Ulum Quran merupakan satu gagasan ilmu yang mengkaji tentang Al-Quran dan perkara yang berkaitannya. Ia bermula sejak zaman Nabi Muhammad dengan turunnya wahyu, seterusnya dikumpul dan disatukan pada zaman khulafaur rasyidin. Perkembangan ilmu Ulum Quran terus berkembang sehingga zaman Abbasiyah dengan pembukuan bidang-bidang tertentu.
This document discusses the origin and development of usul al-fiqh (Islamic legal theory). It explains that during the Prophet's time, legal rulings were directly derived from the Quran and hadith. In the time of the companions, they gave rulings by understanding the sources and through consultation. During the successors, independent reasoning (ijtihad) was used alongside the opinions of companions. As new problems emerged with territorial expansion, frequent ijtihad led to the emergence of usul al-fiqh as an independent science in the 2nd Islamic century.
Fiqh, or Islamic jurisprudence, is based on five sources: the Quran, sunnah (sayings and actions of the Prophet), ijma (scholarly consensus), qiyas (analogical reasoning), and ijtihad (independent reasoning). The Quran and sunnah are the primary sources, outlining broad moral and legal principles. Scholars then derive further rulings and details through ijma, qiyas, and ijtihad to address issues not directly mentioned in the primary sources by building upon their principles using consensus, analogy, and independent reasoning.
This document discusses the sources and principles of Sharia law. It notes that Sharia is the comprehensive body of Islamic laws that regulate all aspects of Muslim life. The primary sources of Sharia are the Quran and hadiths/sunnah of the Prophet Muhammad. The secondary sources are ijma (scholarly consensus) and qiyas (analogical reasoning). The document provides examples of how rules are derived from these sources and categorizes different types of Islamic rulings based on whether an action is rewarded, punished, or neither.
This document provides biographical details about Umar ibn al-Khattab, the second caliph of Islam. It discusses his lineage, birth, embracing of Islam, excellence as a leader, justice in governance, and glad tidings of martyrdom. The document emphasizes Umar's high status as a companion of the Prophet Muhammad and his role in spreading Islam through his justice and fairness as caliph.
Introduction to Usul Fiqh:The life of Imam ShafieNaimAlmashoori
Imam al-Shafie is considered the founder of the principles of Islamic jurisprudence (Usul al-Fiqh). He wrote the first work to systematically outline the legal theory in his book al-Risalah. Imam al-Shafie studied under many eminent scholars in Makkah and Madinah and became renowned for his deep knowledge of hadith and legal theory. He established one of the major schools of Islamic law and made significant contributions to the development of Usul al-Fiqh.
Ijtihad refers to independent reasoning and interpretation of Islamic legal sources to derive rulings. While the Prophet Muhammad directly received divine guidance, after his death scholars engaged in ijtihad to apply Islamic principles to new situations. A mujtahid is a qualified legal scholar who performs ijtihad. However, after the Abbasid era, the doors of ijtihad were largely closed. Reviving ijtihad requires liberating religious institutions, reforming education, and allowing collective and collaborative efforts to interpret issues like women's roles, Muslim unity, economics, and citizens living as minorities.
Ijma' is consensus among Islamic legal scholars on matters of religious law or doctrine. It serves as a source of Islamic law. There are several types of ijma', including explicit ijma' where all scholars express their opinion, and tacit ijma' where some scholars express an opinion and others remain silent. Ijma' was most commonly exercised during the time of the Rightly Guided Caliphs when scholars were in close proximity in Madinah. Examples of historical ijma' include the compilation of the Quran and the choice of Abu Bakr as the first caliph after Muhammad.
Nota (ulum quran) pendidikan quran sunnah f4Unizzati
Ulum Quran merupakan satu gagasan ilmu yang mengkaji tentang Al-Quran dan perkara yang berkaitannya. Ia bermula sejak zaman Nabi Muhammad dengan turunnya wahyu, seterusnya dikumpul dan disatukan pada zaman khulafaur rasyidin. Perkembangan ilmu Ulum Quran terus berkembang sehingga zaman Abbasiyah dengan pembukuan bidang-bidang tertentu.
Ijtihad refers to the total effort exerted by a qualified legal scholar, or mujtahid, to infer rulings of sharia from detailed scriptural evidence. The task of the mujtahid is to discover rulings that are explicitly stated in sources like the Quran and hadith, extend them to new cases, and discover rulings for cases not covered by sources. To perform ijtihad, one must possess expert knowledge of Arabic, the Quran, hadith, consensus (ijma), analogy (qiyas), objectives of sharia, and maxims of jurisprudence, among other qualifications. Today, for a mujtahid's opinion to have significance it must be accepted by
Jabir ibn Hayyan was an 8th century Persian scientist born in Kufah who is considered the father of chemistry. He introduced experimental and quantitative methods in chemistry and was the first to discover many substances like nitric acid, hydrochloric acid, and aqua regia. He perfected processes like distillation, crystallization, and sublimation. Over 3000 books and treatises are attributed to Jabir ibn Hayyan on diverse topics from alchemy to astronomy.
1 Al Quran, 2 Sunnan, 3 Al Ijma, 4 Al Ijtehad, 5 Al Qiyasmanea
1. The document discusses the primary sources of Islamic legislation which are the Quran, hadith (sunnah), ijma (consensus) and qiyas (analogical reasoning).
2. It provides details on each source, including how the sunnah explains and elaborates on the Quran, and how ijma and qiyas were used by early Islamic jurists to derive rulings for issues not directly addressed in the primary sources.
3. Qiyas in particular is discussed as an important tool for Muslim jurists to use in solving modern problems by finding analogous rulings from the Quran and hadith.
Dokumen tersebut membahas tentang definisi perundangan menurut agama dan hukum, sumber perundangan pada zaman Rasulullah SAW dan sahabat, serta perkembangan perundangan pada zaman pembukuhan dan imam mujtahid.
The document defines and discusses the concept of worldview from an Islamic perspective. It provides definitions of worldview, discusses its key elements and objectives from an Islamic viewpoint. It also compares Islamic and Western conceptions of worldview, and classifies different types of worldviews such as religious, mythological, and philosophical worldviews. The document aims to outline the comprehensive nature of an Islamic worldview and how it differs from other perspectives.
The root word of ijtehad is “Juhd” which means “to try or strive”. It's the process in which a scholar independently strive to find answers, reasons or solutions to the problem in light of Quran and Ahadees.
Qiyaas
Sometimes they use analogy to find solutions. E.g: alcohol is forbidden. So if a thing has same effect as alcohol, it is also forbidden.
This method of analogy is called “Qiyaas”.
This document provides an overview of the four Rashidun caliphs who succeeded the prophet Muhammad from 632 to 661 CE: Abu Bakr, Umar ibn Al-Khattab, Uthman ibn Affan, and Ali ibn Abi Talib. It discusses their contributions to expanding Islamic rule, establishing political and economic systems, and compiling the Quran. While the Rashidun caliphates helped spread Islam and govern successfully, after Ali differences emerged that divided Muslims into Sunni and Shia branches.
Keluasan dan keperluan dakwah amal jamai pt 4Amiruddin Ahmad
Dokumen tersebut membahas tentang amal kolektif dan tuntutannya dalam Islam. Ia menjelaskan ciri-ciri penting yang harus ada dalam sebuah jemaah, termasuk ukhuwah (persaudaraan), tsiqah (kepercayaan), taat, syura (musyawarah), isti'zan (meminta izin), dan disiplin. Dokumen tersebut juga membahas takhtit (perencanaan) Islam yang perlu bersifat syumul (menyeluruh)
This document provides an introduction to fiqh (Islamic jurisprudence) and Shariah (Islamic law). It discusses the key components of fiqh including ibadat (acts of worship) and muamalat (transactions). It also distinguishes between fiqh as the product of human legal reasoning and Shariah as divine law. The primary sources of Shariah are discussed as the Quran, sunnah, ijma' (consensus) and qiyas (analogy). Finally, it provides a brief comparison between Islamic law derived from religious sources and man-made laws.
The document discusses the differences between Islamic terms like Shariah, Fiqh, and Islamic law. It states that Shariah refers to the divine commands and principles from God pertaining to conduct, while Fiqh is the human understanding of legal rulings derived from Shariah sources. The major sources of Shariah are discussed as the Quran, sunnah (traditions of the Prophet), ijma (scholarly consensus), and qiyas (analogical reasoning). The document provides details on some of the key concepts in Shariah like the different categories of rulings and the objectives of the Islamic legal system.
This document defines and discusses the Islamic legal principle of istislah (considering public interest and benefit). Istislah involves deriving rulings to acquire benefits and prevent harms for the public where the sacred texts are silent. It defines types of maslahah (public interests) and categories of istislah based on the strength of textual support. The document outlines majority and minority views on when istislah can and cannot be applied and provides examples of its use historically and in modern times.
Taqleed;
An Innovation in Deen or Necessary in Deen
A Critical Study on Ibn Al- Qayyim Al Jawziyyah’s (RA) Treatise on Taqleed
Delivered by Mufti Abdul Waheed
Taqleed – following a specific legal school, has been a topic of extreme controversy. Amongst the leading figures to critically write on this subject extensively was Imam Ibn Qayyim al-Jawziyyah (RA). He proposes the argument that it is necessary for every Muslim to primarily adhere to the scripture, Qur’an and Sunnah. Hence, those who strictly follow a particular legal school are in fact preferring a madhab over scriptures, which is tantamount to those of following their fore fathers, as condemned in the Qur’an. Superficially, it appears to be a valid argument but is it necessarily true that following a legal school results in abandoning or preferring it over scriptures? What is the need of scholars of great calibre adhering to one of the legal schools in the first place? Is it possible for every person to distinguish between authentic and non-authentic Hadeeth? Did the Imams themselves prohibit others of doing Talqeed of them? The whole discussion pivots on the issue of Ijtihad and whether is it necessary to know the evidence of the Imam or not.
Mufti Abdul Waheed will address the following major points;
What is Ijtihad and its Qualification?
Is it possible to always follow authentic Hadeeth?
Is it necessary for a layperson to know the evidences of his Imam?
Why Taqleed became part of the discourse of Usool ul-Fiqh?
Why follow one legal school as opposed to all in general?
Taqleed and ittiba, same thing or not?
A critical analysis on Ibn Qayyim al– Jawziyyah’s (RA) proposed arguments on Taqleed.
And much more….
By the end of the session you shall walk away with the understanding of the following;
The concept of Ijtihad and its applicability.
The legacy of the four Imams
Appreciate the complexity involved in determining what is authentic and what is not.
Why Taqleed of one school became necessary.
Ibn Khaldun was a 14th century Tunisian philosopher and historian who is considered a founder of sociology. He emphasized empirical evidence over normative theories and identified tribal solidarity ("asabiyya") as the driving force behind the rise and fall of civilizations. His major work, Muqaddimah, analyzed the psychological, economic, environmental and social factors that contribute to the development of human societies. He viewed society as a living organism and studied how social change occurs in cyclical patterns over generations. Ibn Khaldun is regarded as the father of sociology due to his pioneering research on social dynamics, the concept of asabiyya, and his scientific methodology in studying history and society.
Dokumen tersebut membahasakan tentang fahaman Wahabi, meliputi pengenalan Wahabi, sejarahnya, faktor-faktor berlakunya perkembangannya, kesan ancamannya, penyelewengan fahamannya, pandangan ulama dan ahli sarjana mengenainya, serta mengiktiraf perkara yang diperselisihkan dan disepakati dalam memahami bid'ah.
This document provides information on hadith and sunnah in Islam. It defines hadith as sayings or actions of the prophet Muhammad that were narrated by others. Hadith were not compiled during Muhammad's life but were later gathered into large collections. There are different types of hadith classified based on the narrator, reliability, and epistemic value. Sunnah refers to the way Muhammad lived his life and the tacit approval of his actions. The document also discusses the early prohibition of writing hadith and later permission by Umar ibn Abdul Aziz, as well as major hadith collections like Sahih al-Bukhari and Sahih Muslim.
HADITH ADALAH SATU ILMU YANG KRANG DIKENALI MASYARAKAT. ALLAH SWT TELAH MENYELAMATKAN UMMAH DENGAN ADANYA HADITH2 NABI SAW. ANTARA BEDA UGAMA2 SAMAWI LAIN DENGAN ISLAM ADALAH PENGAJIAN DAN PENYAMPAIAN HADITH HINGGA KE HARI INI
The document discusses how the Prophet's Sunnah is the second source of both Islamic legislation and civilization, after the Quran. It defines civilization as the overall development in a society across financial, scientific, artistic, literary and social aspects. The Sunnah guides Muslims to civilized fiqh (jurisprudence), conduct, and social structure. It explains how the Sunnah helped transition people from the harshness of Bedouin life to the more developed lifestyle of urban communities, transferring them to a systematized and elevated civilization across various domains.
Ijtihad refers to the total effort exerted by a qualified legal scholar, or mujtahid, to infer rulings of sharia from detailed scriptural evidence. The task of the mujtahid is to discover rulings that are explicitly stated in sources like the Quran and hadith, extend them to new cases, and discover rulings for cases not covered by sources. To perform ijtihad, one must possess expert knowledge of Arabic, the Quran, hadith, consensus (ijma), analogy (qiyas), objectives of sharia, and maxims of jurisprudence, among other qualifications. Today, for a mujtahid's opinion to have significance it must be accepted by
Jabir ibn Hayyan was an 8th century Persian scientist born in Kufah who is considered the father of chemistry. He introduced experimental and quantitative methods in chemistry and was the first to discover many substances like nitric acid, hydrochloric acid, and aqua regia. He perfected processes like distillation, crystallization, and sublimation. Over 3000 books and treatises are attributed to Jabir ibn Hayyan on diverse topics from alchemy to astronomy.
1 Al Quran, 2 Sunnan, 3 Al Ijma, 4 Al Ijtehad, 5 Al Qiyasmanea
1. The document discusses the primary sources of Islamic legislation which are the Quran, hadith (sunnah), ijma (consensus) and qiyas (analogical reasoning).
2. It provides details on each source, including how the sunnah explains and elaborates on the Quran, and how ijma and qiyas were used by early Islamic jurists to derive rulings for issues not directly addressed in the primary sources.
3. Qiyas in particular is discussed as an important tool for Muslim jurists to use in solving modern problems by finding analogous rulings from the Quran and hadith.
Dokumen tersebut membahas tentang definisi perundangan menurut agama dan hukum, sumber perundangan pada zaman Rasulullah SAW dan sahabat, serta perkembangan perundangan pada zaman pembukuhan dan imam mujtahid.
The document defines and discusses the concept of worldview from an Islamic perspective. It provides definitions of worldview, discusses its key elements and objectives from an Islamic viewpoint. It also compares Islamic and Western conceptions of worldview, and classifies different types of worldviews such as religious, mythological, and philosophical worldviews. The document aims to outline the comprehensive nature of an Islamic worldview and how it differs from other perspectives.
The root word of ijtehad is “Juhd” which means “to try or strive”. It's the process in which a scholar independently strive to find answers, reasons or solutions to the problem in light of Quran and Ahadees.
Qiyaas
Sometimes they use analogy to find solutions. E.g: alcohol is forbidden. So if a thing has same effect as alcohol, it is also forbidden.
This method of analogy is called “Qiyaas”.
This document provides an overview of the four Rashidun caliphs who succeeded the prophet Muhammad from 632 to 661 CE: Abu Bakr, Umar ibn Al-Khattab, Uthman ibn Affan, and Ali ibn Abi Talib. It discusses their contributions to expanding Islamic rule, establishing political and economic systems, and compiling the Quran. While the Rashidun caliphates helped spread Islam and govern successfully, after Ali differences emerged that divided Muslims into Sunni and Shia branches.
Keluasan dan keperluan dakwah amal jamai pt 4Amiruddin Ahmad
Dokumen tersebut membahas tentang amal kolektif dan tuntutannya dalam Islam. Ia menjelaskan ciri-ciri penting yang harus ada dalam sebuah jemaah, termasuk ukhuwah (persaudaraan), tsiqah (kepercayaan), taat, syura (musyawarah), isti'zan (meminta izin), dan disiplin. Dokumen tersebut juga membahas takhtit (perencanaan) Islam yang perlu bersifat syumul (menyeluruh)
This document provides an introduction to fiqh (Islamic jurisprudence) and Shariah (Islamic law). It discusses the key components of fiqh including ibadat (acts of worship) and muamalat (transactions). It also distinguishes between fiqh as the product of human legal reasoning and Shariah as divine law. The primary sources of Shariah are discussed as the Quran, sunnah, ijma' (consensus) and qiyas (analogy). Finally, it provides a brief comparison between Islamic law derived from religious sources and man-made laws.
The document discusses the differences between Islamic terms like Shariah, Fiqh, and Islamic law. It states that Shariah refers to the divine commands and principles from God pertaining to conduct, while Fiqh is the human understanding of legal rulings derived from Shariah sources. The major sources of Shariah are discussed as the Quran, sunnah (traditions of the Prophet), ijma (scholarly consensus), and qiyas (analogical reasoning). The document provides details on some of the key concepts in Shariah like the different categories of rulings and the objectives of the Islamic legal system.
This document defines and discusses the Islamic legal principle of istislah (considering public interest and benefit). Istislah involves deriving rulings to acquire benefits and prevent harms for the public where the sacred texts are silent. It defines types of maslahah (public interests) and categories of istislah based on the strength of textual support. The document outlines majority and minority views on when istislah can and cannot be applied and provides examples of its use historically and in modern times.
Taqleed;
An Innovation in Deen or Necessary in Deen
A Critical Study on Ibn Al- Qayyim Al Jawziyyah’s (RA) Treatise on Taqleed
Delivered by Mufti Abdul Waheed
Taqleed – following a specific legal school, has been a topic of extreme controversy. Amongst the leading figures to critically write on this subject extensively was Imam Ibn Qayyim al-Jawziyyah (RA). He proposes the argument that it is necessary for every Muslim to primarily adhere to the scripture, Qur’an and Sunnah. Hence, those who strictly follow a particular legal school are in fact preferring a madhab over scriptures, which is tantamount to those of following their fore fathers, as condemned in the Qur’an. Superficially, it appears to be a valid argument but is it necessarily true that following a legal school results in abandoning or preferring it over scriptures? What is the need of scholars of great calibre adhering to one of the legal schools in the first place? Is it possible for every person to distinguish between authentic and non-authentic Hadeeth? Did the Imams themselves prohibit others of doing Talqeed of them? The whole discussion pivots on the issue of Ijtihad and whether is it necessary to know the evidence of the Imam or not.
Mufti Abdul Waheed will address the following major points;
What is Ijtihad and its Qualification?
Is it possible to always follow authentic Hadeeth?
Is it necessary for a layperson to know the evidences of his Imam?
Why Taqleed became part of the discourse of Usool ul-Fiqh?
Why follow one legal school as opposed to all in general?
Taqleed and ittiba, same thing or not?
A critical analysis on Ibn Qayyim al– Jawziyyah’s (RA) proposed arguments on Taqleed.
And much more….
By the end of the session you shall walk away with the understanding of the following;
The concept of Ijtihad and its applicability.
The legacy of the four Imams
Appreciate the complexity involved in determining what is authentic and what is not.
Why Taqleed of one school became necessary.
Ibn Khaldun was a 14th century Tunisian philosopher and historian who is considered a founder of sociology. He emphasized empirical evidence over normative theories and identified tribal solidarity ("asabiyya") as the driving force behind the rise and fall of civilizations. His major work, Muqaddimah, analyzed the psychological, economic, environmental and social factors that contribute to the development of human societies. He viewed society as a living organism and studied how social change occurs in cyclical patterns over generations. Ibn Khaldun is regarded as the father of sociology due to his pioneering research on social dynamics, the concept of asabiyya, and his scientific methodology in studying history and society.
Dokumen tersebut membahasakan tentang fahaman Wahabi, meliputi pengenalan Wahabi, sejarahnya, faktor-faktor berlakunya perkembangannya, kesan ancamannya, penyelewengan fahamannya, pandangan ulama dan ahli sarjana mengenainya, serta mengiktiraf perkara yang diperselisihkan dan disepakati dalam memahami bid'ah.
This document provides information on hadith and sunnah in Islam. It defines hadith as sayings or actions of the prophet Muhammad that were narrated by others. Hadith were not compiled during Muhammad's life but were later gathered into large collections. There are different types of hadith classified based on the narrator, reliability, and epistemic value. Sunnah refers to the way Muhammad lived his life and the tacit approval of his actions. The document also discusses the early prohibition of writing hadith and later permission by Umar ibn Abdul Aziz, as well as major hadith collections like Sahih al-Bukhari and Sahih Muslim.
HADITH ADALAH SATU ILMU YANG KRANG DIKENALI MASYARAKAT. ALLAH SWT TELAH MENYELAMATKAN UMMAH DENGAN ADANYA HADITH2 NABI SAW. ANTARA BEDA UGAMA2 SAMAWI LAIN DENGAN ISLAM ADALAH PENGAJIAN DAN PENYAMPAIAN HADITH HINGGA KE HARI INI
The document discusses how the Prophet's Sunnah is the second source of both Islamic legislation and civilization, after the Quran. It defines civilization as the overall development in a society across financial, scientific, artistic, literary and social aspects. The Sunnah guides Muslims to civilized fiqh (jurisprudence), conduct, and social structure. It explains how the Sunnah helped transition people from the harshness of Bedouin life to the more developed lifestyle of urban communities, transferring them to a systematized and elevated civilization across various domains.
Preservation of the Qur'anic Text.pptx.pdfHaider395787
This document discusses the preservation of the Quranic text from the first Islamic century. It establishes that over two dozen Quran manuscripts have been confirmed to be from the 7th century CE, providing attestation of the entire text within the first Islamic century. It describes the Prophetic recitation of the Quran in seven different styles of recitation and analyzes the Uthmanic standardization process that drew from extant manuscripts and memorized traditions to establish the dominant text. Variants that existed were abandoned based on prevalence, not abrogation of the text.
En researching islam_suggested_methodologyZaffer Khan
1. The document provides a suggested methodology for researching Islam that begins with reading and reflecting on the Quran, as it contains knowledge that could only be known by God.
2. It argues that the Quran's preservation, linguistic excellence, and scientific accuracy provide logical proof that it is the word of God and that Islam is the true religion.
3. The document maintains that examining the Quran's consistency with previous scriptures like the Torah and Gospels, which predicted Muhammad, further confirms the truth of Islam through logical reasoning.
Al mahdi, jesus and moshaikh; the anti christallahcom
Al mahdi, jesus and moshaikh; the anti christ
www.Muhammad.com
AL MAHDI, JESUS
and
MOSHAIKH (the ANTI-CHRIST)
Narrated by the late Grand Hafiz Muhaddith of Morocco Shaykh, Abdullah ben Sadek,
Ph.D. (1914 - 1993)
May Allah be pleased with
Translated by
Anne Stephens and Ahmad Darwish
For Dr. Adnan Ibrahim to study!
Hal Qowl as-Sahabah
Hujjah fi Deen?
Are the Sayings of the Sahabah a Source of Evidence in Islaam?
ﻫﻞ ﻗﻮﻝ ﺍﻟﺼﺤﺎﺑﺔ ﺣﺠﺔ ﰲ ﺍﻟﺪﻳﻦ؟
Sheikh Omar Bakri Muhammad
The document provides an overview of Hanafi fiqh (Islamic jurisprudence) with sections on jurisprudence, worship, personal relations, commercial transactions, and judicial matters. It includes summaries of concepts like wudu (ritual purification), ghusl (full-body ritual bath), suitable and unsuitable water for purification according to the Hanafi school. It also provides biographies of important Hanafi jurists like al-Quduri, who authored the Mukhtasar, an influential text on Hanafi fiqh.
Free mixing between the sexes in the light of the principle of islamic jurisp...صالح الدين عزيز
This document discusses free mixing between men and women in Islamic jurisprudence. It begins with definitions of mixing and the sources of Islamic law. It then examines perspectives on mixing from the Quran, hadith, and opinions of Islamic jurists. The Quran and hadith establish principles like no unnecessary interaction between non-mahram men and women and commands to ask women from behind partitions. Islamic jurists from different schools generally prohibit free mixing but allow it in cases of necessity. The document aims to clarify rulings on mixing according to primary Islamic sources and prevent harmful consequences.
Attributed variously to:
'Abdullāh Ibn 'Abbās
Muḥammad al-Fīrūzabādī
TRANSLATED BY
Mokrane Guezzou
Edited and with a brief Introduction by
Yousef Meri
The Complete Text
This document provides context about the book "Tanwir al-Miqbas min Tafsir Ibn 'Abbas", which is a commentary on the Quran. It discusses:
1) The book has been attributed to either the companion Ibn 'Abbas or the scholar al-Firuzabadi, but it was likely compiled by unknown authors centuries after Ibn 'Abbas.
2) Ibn 'Abbas's interpretations of the Quran are well documented, but this book contains references that prove it was not written by him.
3) The book provides an example of the tafsir genre of commentary, but does not represent a genuine transmission of Ibn 'Abb
The document summarizes Hanafi Islamic jurisprudence (fiqh) according to the text "Mukhtasar al-Quduri". It begins with definitions of key terms like sharia, fiqh, fard, sunnah, etc. It then outlines the major topics and subsections of fiqh including worship (salah, zakat, hajj), personal status (marriage, divorce), commercial transactions, and penal law. Under each section are discussions of rulings, evidence and scholarly opinions on various issues. The document provides an overview of the science and methodology of deriving rulings in Islamic law according to the Hanafi madhhab.
A critical analysis of the amalgamation of an absurd tradition in seerat e-na...Alexander Decker
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Efforts of scholars in eliminating doubts upon the collection of fabricated Ahadith
1. They said, "Exalted are You; we have
no knowledge except what You have
taught us. Indeed, it is You who is the
Knowing, the Wise."
2. EFFORTS OF SCHOLARS IN
ELIMINATING DOUBTS UPON THE
COLLECTION OF FABRICATED
AHADITH
Engr. Sumera khalid
3. PROJECT OVERVIEW
Introduction
Definition of fabrication
Origin of fabrication
Causes of fabrication
Qur’anic verses refuting fabrication
Prophetic tradition refuting
Fabrication
Early efforts to separate fabricated
traditions
Methods of detecting fabrication
Means of eliminating fabrication
Scholars contribution
Books and literature
Efforts to eliminate doubts upon the
collection of fabricated Ahadith
Doubts raised by the scholars on
collection
Method to eliminate these doubts
Refined books of collection of fabricated
Hadith
Conclusion
Summary of project
The research methodology
The outcome of research
5. Definition:A forged hadith or al- muwdu’, may be defined as
report, invented by a liar, who has attributed it to
Prophet and it may include either the text or both
the text and the isnad of the report.
Numerous names are associated with forgery:
• Aban b.Jafar al-Numayri
forged a large
number of ahadith after Abu Hanifa,
• and
• Ibrahim b.Zayd al-Aslami did so in the name of
Imam Malik.
• Jabir b. Yazid al-Jafi,
• Ahmad b. Abdullah al-Juybari,
• Muhammad b.Shajja al-Thalji
6. Origin of Fabrication
early decades of the advent of
Islam.
It is believed to have begun
following the turmoil over the
murder of the third
caliph, Uthman, which dealt a
heavy blow to the unity of the
Ummah.
This momentous event is held
responsible for the emergence of
serious political differences and
partisan groups such as
Shia, Kharijites and Mutazila, as
well as the onset of forgery in
7. Ahmad Amin held that the fabrication
began during the lifetime of the
Prophet. To support his view he cited
the frequently quoted hadith which
reads, “Who deliberately lies about
me, let him seek a place in Hell”
(Muslim).
As-Siba`i interpreted the abovementioned hadith to mean that the
Prophet only warned his audience
with this hadith
8. Causes of Hadith Fabrication
Sunan Ibn Majah, has given examples of fabricated Ahadith
under the following eight categories of causes of fabrication
1.Political differences;
2.Factions based on issues of creed;
3.Fabrications by zanadiqah (enemies-within spreading
heretical beliefs);
4.Fabrications by story-tellers;
5.Fabrications by ignorant ascetics;
6.Prejudice in favour of town, race or a particular imam;
7.Inventions for personal motives;
8.Proverbs turned into Ahadith
10. It is stated in Al-Qur’an
“When a transgressor(fasiq)comes to you with
news, then investigate(its veracity)so that
people are not afflicted with adversity due to
ignorance and then you regret what you have
done”(al-Hujurat,49:6).
11. Another Quranic passage that is
quoted in this context is “the one
which validates the testimony of two
persons for proof of unsubstantiated
claims” (al-Baqara, 2:282).
12. At another place it is sated that,
“But there, among the men, those who
purchase frivolous hadith, without
knowledge to mislead (men) from the path
of Allah and throw ridicule (on the
path).For such there will be a humiliating
penalty”. (Surah 31:6)
13.
Narration and transmission of
hadith are no less important than
testimony and they are both
accepted only from upright and
trustworthy individuals.
Owing to the great sensitivity of
this matter, some “ulama” went so
far as to say that intentional
propagation of lies in the name of
hadith amounted to disbelief
(kufr) and validated the death
punishment for its perpetrator..
14. Prophetic tradition refuting
Fabrication
Although the Prophet (peace and blessings be upon him),
has in principle encouraged diffusion of the knowledge of
his teachings and Sunnah, he has in the meantime warned
the believers in such terms:
“If any tells a lie about me intentionally, let him be sure of
his place in the Hell fire”
15. In another hadith he is reported to have said:
“If anyone speaks of a hadith in my name
while knowing that I have not said it, he is a
liar”
These and similar other warnings influenced
the companions and subsequent generations of
Muslims to exercise caution in the transmission
of hadith.
16. EARLY EFFORTS TO SEPARATE
FABRICATED TRADITIONS
METHODS OF DETECTION OF FABRICATION
17. Kamali in his book “a text book of hadith studies “ discusses the
methods used by the scholars to identify forged isnads. He also
outlines how forgery can be detected in the text of a hadith. He lists
seven factors:
The use of crude language since the Prophet was known for his
eloquence.
Irrational language, for example "the arc of Noah circumambulated
the Kaaba seven times and then prayed to units of Salah at the
end" is evidently unreasonable.
Statements which stand in clear opposition to the Quran. For
example "The offspring of zina [unlawful sexual relations] shall not
enter Paradise down to seven generations" was rejected by the
Prophet’s widow Aisha since it violates the clear text of the Quran
that "no soul shall carry the burden of another soul" in Quran
6:164.
Where the text is a historical anachronism.
18.
5. Where the hadith shows scholastic fanaticism.
6. Where the hadith is supposed to have been known to
large numbers of people but only one person has actually
reported it. For example the so-called hadith that "Anyone
who touches his sexual organ must take a fresh ablution." If
this were true, the entire Ummah would have known it and
have practiced it; as that is not the case, is likely to be a
forgery.
7. They hadith which promises disproportionate rewards or
excessive punishments for a small act that clearly does not
warrant the stipulated consequences. Kamali gives the
example of "the report ‘anyone who says "there is no God
but Allah", Allah will create for him a bird with 70,000
tongues each of which speaks 70,000 languages and all will
be praying for him."
20. • Examining the character of the narrator.
In order to be considered reliable, Hadith transmitters
must possess personal integrity and must be able to
provide flawless isnads for their hadiths.
• Making a textual comparison.
This method was applied to make cross comparisons
between the hadiths, for example, comparing the
hadiths of different students of the same scholar.
21.
Comparing the statements of a single scholar at
different times.
This method of criticism was applied to check whether
the transmitter added something to the hadith or if it
remained the same as he transmitted it before.
Comparing written documents with a hadith
transmitted from memory.
According to the Hadith scholars (muhaddithun), the
information gained from books is more authentic and
accurate than what is based on one’s memory.
22. Comparing the hadith with related verses of the
Qur’an and other hadiths.
Another factor is if the hadith contradicted the Quran, in
such a way that there was no way to reconcile it
interpretation. For example the fabricated hadith “the
offspring of zina will not enter paradise for 7
generations” contradicts the verse “no soul shall carry
the burden of another soul
23. Scholar’s contribution
Muslim scholars took this attempt at falsification as a challenge, and
their services in this regard may be classified into six categories:
1.
2.
3.
4.
5.
6.
Development of the sanad system in the Prophetic traditions.
Campaigning for Hadith narration only from most reliable
sources.
Investigations of the reporters of hadith.
Biographical dictionaries about the reporters.
Compilation of works on genuine tradition of the prophet.
Compilation of works containing unreliable and fabricated
traditions.
25. Traditions fabricated in the name of the Prophet
should have been discarded centuries ago, yet they
were not.
Instead and despite labeling them as such, Hadith
scholars memorized and transferred them to the
next generation with a clear message that they
were lies attributed to the Prophet.
Later generations of scholars preserved them with
a view to reminding future scholars and students of
what had been fabricated, how and by whom. These
compilations are few in number,
26. The most famous among existing compilations are:
1. Al-Mawdu ‘at by Abu Said Muhammad ibn Ali alAsfahani (d.414 AH).
2. Tadhkirah al-Mawdu’at by Muhammad ibn Tahir
al-Maqdisi (d.507 AH).
3. Al-Abatil by Abu Abd Allah al-Husayn ibn Ibrahim
al-Juzqani (d.543 AH).also known as Al-Mawdu`at
min Al-Ahadith Al-Marfu`at .
4. Al-Asrar al-Marfu’ah fi al-Ahadith al-Mawdu’ah by
Nur al-Din Mulla ‘Ali al-Qari (d.1014 AH).
5. Al-Fawa’id al-Majmuah fi al-Ahadith al-Mawduah
by Muhammad ibn Ali al-Shawkani (d.1250 AH).
6. Ahadith Al-Qussas by Ibn Taymiyyah
27. Efforts to eliminate doubts upon the
collection of fabricated Ahadith
Al-Hafiz Abu'l-Faraj, Abd al-Rahman Ibn al-Jawzi’s (d.597H) book entitled
Al-Mawdu’at Al-Kubra is a renowned work on forgeries, which became the
focus of attention of several follow-up works.
Jalal al-Din al-Suyuti(d.911) wrote a follow-up on this entitled
Al-Ta’ aqqubat al -Mawdu’at, and also a summary of Ibn al-Jawzi’s book
bearing the title Al-La’ali al-Masnu’a fil-Ahadith al-Mawdu’a.
Many have noted, however, that al-Jawzi all too readily classified even
good ahadith as forgeries.
Abu Hafs Umar b. Badr al-Musali’s(d.622)Al-Mughni’an al-Hafz wa’l-Kitab
isolated themes and chapters that had become liable to forgery, and Abu’lFadl Muhammad Ibn Tahir al-Maqdisi’s(d.507)Tadhkirat al-Mawdu’at
identified ahadith narrated by liars and discredited individuals and their
abundant works.
29. Al-Jawzi’s classification of recorded traditions as fabricated
has been based not on analysis of text but examination of
chain only, although all the traditions compiled in this work
could easily have been rejected merely on this basis of text
alone, without having to look at the position of the chain.
Despite this, the book’s headings speak volumes of Ibn al
Jawzi’s inclination towards authentication of tradition form
a textual angle, although he remains short of declaring any
tradition in his work to be fabricated in terms of textual
analysis.
30. Ibn al Jawzi has classified the traditions mentioned in the
authentic collections of hadith, including al Bukhari and
Muslim, into six categories:
(1)Those traditions, which are unanimously authentic.
(2)Those tradions which are authentic but have only been
recorded by al – Bukhari or Muslim.
(3) Those traditions which are claimed to be authentic but
neither al Bukhari nor Muslim have recorded them.
(4) Those traditions which are weak in nature.
(5) Those traditions which are extremely weak
(6)And those traditions which are nothing but lies
fabricated in the name of the Prophet.
31. Doubts raised by Mustafa Azami:
Methology of usul-al-hadith has not been
accurately observed in work of Abu’l- Faraj ibn alJawzi (597 H) entitled Al-Mawdu’at ,
Mustafa al Siba’i who recorded this information
added that subsequent Scholars especially Ibn- eHajar Asqalani (d.825H) and jalal al-Din Suyuti
(d.911)followed up Ibn al-Jawzi’s work and
although they disagreed with it in some
respects, they nevertheless endorsed most of the
Ibn –e- Al Jawzi’s conclusions on the Presence of
Weak Hadith in the Standard collections
33. Efforts of Ibn al –Qayyim:
Ibn al –Qayyim (d.751AH) was the first to
categorically construct some level of criteria for
authenticating Hadith through analysis of text.
Those criteria developed by him are:
(1) The hadith must not contradict the Qur’an,
(2) The hadith should not go against highly
authentic ahadith,
(3) The hadith should not negate true observation,
(4) The hadith should not describe reward and
punishment in a disproportion ate manner,
(5) The hadith should not contain an unsound
statement, and
(6) The hadith should not praise or condemn
illogically any place, person, profession, or thing.
34. Ibn al Qayyim’s book al-Manar al Munif fi al Sahih
wa al Da if ,
contains fifty sections under each of which he
records traditions declaring them to be unreliable in
terms of both the chin and the text.
The total number of traditions recorded is
three hundred and forty seven.
35. Efforts of Misfir Gurm Allah al
Dumanyi:
al Dumanyi is the first scholar to have a
comprehensive book “ Maqaysis Naqd
Mutun Al_Sunnah “on the importance
of hadith analysis from a textual
perspective. His work was originally a
doctorate thesis submitted to and
approved by Umm al –Qura University,
Makkah .It is comprised of an
introduction and three chapters. The
three chapters, entitled
1.
Criteria of textual examination of
the Sunnah by the Companions,
2.
Criteria of textual examination of
the Sunnah by Hadith Scholars
3.
Criteria of textual examination of
the Sunnah by Jurists.
36. In Third chapter while exploring the
approach of Muslim jurists to Hadith texts,
Al- Dumayni identifies seven criteria
(1) Quran ,
(2) the Sunnah ,
(3) consensus of Ummah
(4) practices of companions
(5) logical analogy ,
(6) general principals ,
(7) and the impact of solitary
37. Refined books of collection of fabricated Hadith:
1. Ad-Durar Al-Masnu`at fi Al-Ahadith Al-Mawdu`at
by Muhammad ibn Ahmad ibn Salim As-Saffarini
2. Tahdhir Al-Khawas min Akadhib Al-Qussas
by As-Suyuti
3. Al-Mughni `n Al-Hifz wa Al-Kitab
by `Umar ibn Badr Al-Mawsili
4.
Al-Manar Al-Munif fi
5. Tanzih Ash-Shari`a Al-Marfu`a `an Al-Ahadith AshShani`a al-Mawdu`a by Ibn `Arraq Al-Kinani
To these sources one can add the
contemporary study of Al-Albani titled Silsilat
Al-Ahadith Ad-Da`ifa wa Al-Mawdu`a
39. renowned works of fiqh such as the Hadaya of Almarghinani →Al-Hafiz Jamal al-Din ‘Abd Allah al Zayla’i’s
(d 762) book entitled Nasb al – Raya fi Tarhrij Ahadith al
Hidaya.
Ibn e Hajar al Asqalani (d 852) wrote a similar work on
Sharh al-Rafi bearing the title Talkhis al-Habir fi Takhrij
Ahadith Sharah al Rafi’ al-Kabir,in which he also
supplemented Al-Rafi’s reference to the hadith and
ascertained its reliability and accuracy or otherwise of
isnad .
al-Zayla’i also authored Takhrij al ahadith wa’l-Athar al
Waqi’ a fi Tafsir al-Kashshaf lil- Zamakhshari on
Zamakshari ‘s tafsir al-Kashshaf.
Hafiz Zayn al- Din Al Iraqi wrote a compendium on Abu
hamid Al Ghazali’s Ihya, ‘ulum-al-Din.
40. EFFORT OF CONTEMPORARY SCHOLAR YUSUF
AL-QARADAWI
regarding the weak hadith in the standard collections and his proposal for the
compilation of three encyclopedia’s on hadith:
• A comprehensive encyclopaedia on the narrators and their biographies.
• The text of all hadith available from the beginning down to the latter third
of the fifth century AH including all of their chains of transmission.
• The Sahih and Hasan hadith derived from the second encyclopaedia using
the biographical information and hadith methodology, with a
comprehensive index.
41. Summary
• The contemporary scholars put their efforts towards
the textual evaluation of the traditions and set
different criterion.
• As for textual examination of the Hadith, the most
prominent works are Ibn al- Qayyim’s and Al –
Dumayni’s.
• the methodology that the ulama’ of the hadith have
developed for the authentication of the hadith is
basically adequate , although new methods of
research , documentation and classification that are
now available due to better facilities could be utilized
to great advantage.
This template can be used as a starter file for presenting training materials in a group setting.SectionsRight-click on a slide to add sections. Sections can help to organize your slides or facilitate collaboration between multiple authors.NotesUse the Notes section for delivery notes or to provide additional details for the audience. View these notes in Presentation View during your presentation. Keep in mind the font size (important for accessibility, visibility, videotaping, and online production)Coordinated colors Pay particular attention to the graphs, charts, and text boxes.Consider that attendees will print in black and white or grayscale. Run a test print to make sure your colors work when printed in pure black and white and grayscale.Graphics, tables, and graphsKeep it simple: If possible, use consistent, non-distracting styles and colors.Label all graphs and tables.
Give a brief overview of the presentation. Describe the major focus of the presentation and why it is important.Introduce each of the major topics.To provide a road map for the audience, you can repeat this Overview slide throughout the presentation, highlighting the particular topic you will discuss next.
This is another option for an Overview slides using transitions.
This is another option for an Overview slide.
What will the audience be able to do after this training is complete? Briefly describe each objective how the audiencewill benefit from this presentation.
Use a section header for each of the topics, so there is a clear transition to the audience.
Add slides to each topic section as necessary, including slides with tables, graphs, and images. See next section for sampletable, graph, image, and video layouts.
Use a section header for each of the topics, so there is a clear transition to the audience.
Keep it brief. Make your text as brief as possible to maintain a larger font size.
Keep it brief. Make your text as brief as possible to maintain a larger font size.
Use a section header for each of the topics, so there is a clear transition to the audience.
Use a section header for each of the topics, so there is a clear transition to the audience.
Use a section header for each of the topics, so there is a clear transition to the audience.
Discuss outcomes of the case study or class simulation.Cover best practices.
Use a section header for each of the topics, so there is a clear transition to the audience.
Summarize presentation content by restating the important points from the lessons.What do you want the audience to remember when they leave your presentation?Save your presentation to a video for easy distribution (To create a video, click the File tab, and then click Share. Under File Types, click Create a Video.)