The Study of Hadith

In Islam, the Arabic word hadith means ‘prophetic tradition’. Hadith are the practices performed and ordained by the Prophet (SA) that a Muslim must follow in fulfilment of his religious obligations. In the corpus of Muslim laws, the hadith stands right after the Quran Majid - the words of Allah Rabbul Alamin, as the second most important source of Islamic laws. However, there are significant differences of opinion among the Muslim regarding the authenticity of a great number of hadith. There are perhaps even more differences regarding the application of these hadith in today’s world after fourteen hundred years of their pronouncement. As a result a Muslim is unsure and often embattled on what he should practice as his religious duty. This has caused significant rifts among the Muslim society throughout the world. It is therefore necessary to precisely determine the scope, breadth and methods of the Hadith in order to enable the Muslim to determine the role of the Hadith and its application in today’s world. As the first part the project we are here preparing a bibliography of the works in English Language.

2019

This paper examines the development of prophetic tradition (hadith) that forms the second source of Islamic thought. By prophetic tradition it means the sayings and deeds of Prophet Muhammad together with the actions done by another person which he did not condemn. The work adopts historical and analytical methodology to find out the collection and subsequent compilation of the hadith through four stages before the authentic collections were made by al-Bukhari and Imam Muslim which are regarded today as the two most authentic and reliable books of hadith that supplement the Quran as the source of Islamic Jurisprudence.

This study aims at exploring the status of Al-Hadith Al-Mursal and its application on Islamic Law. The study will also discuss the meaning of Al-Hadith Al-Mursal both it is literary and terminology meanings.

Arab Law Quarterly,23,2,2009,195-206

The aim of this article is to trace the development of the Hadith body of literature and the concept of an authentic Hadith as defined by the classical Islamic sciences ('ulum-ul-hadith) during the formative years of Islamic thought as based primarily on Western scholarship sources. The first part of the article will describe the semantico-contextual changes in the meaning of the term Hadith during the period under examination. The second part will present a brief chronological analysis of the development of the canonical Hadith literature and the concept of an authentic Hadith during the first four generations of Muslims. The progress of development of Hadith literature will, in particular, be traced in relation to the development of the concept of an authentic Hadith, as defined by the classical Hadith sciences.

Hadiths -reports of what the Prophet Muhammad said, did, or tacitly approved -have exerted an extraordinary influence on Muslims for over a millennium. Despite the significance of this literature, its contents remain largely inaccessible to non-Arabic readers, in part due to many Western scholars' preoccupation with the question of its authenticity rather than the function of hadith in Islamic thought. This article provides an overview of the contents of the canonical Sunni hadith collections along with a sample of ethical hadiths in idiomatic English.

Budapest International Research and Critics Institute (BIRCI-Journal): Humanities and Social Sciences

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.