al-Burhān Journal of Qurʾān and Sunnah Studies
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دور المرأة في المرويات الحديثية مفاهيمها ومساقاتها: The Role of Women in Hadith Narrations: Concepts and Contexts
No full textملخص البحث[1]:
البحث يدور حول جهود النساء في خدمة الحديث الشريف، فقد قُمْنَ بدور فاعل في المرويات الحديثية، فالبحث ركز على إحصاء راويات الحديث في الكتب الستة، والموضوعات المتعلقة بحديثهنَّ، فقد تبين أن طبقة الصحابيات اللاتي رَوَيْنَ الحديث كانت أكثر طبقة فاعلة في مرويات الحديث، وفي مقدمتهنَّ أمهات المؤمنين، وكانت أم المؤمنين عائشة رائدة السبق في المرويات الحديثية، وقد ساهمت مرويات المحدثات في مجالات الأحكام عامة، وأحكام الأسرة على وجه الخصوص، كما أن عصر التابعيات كان للمحدثات دور فاعل في الرواية الحديثية، وَغَلُبَ على درجتهنَّ بصورة عامة القبول، وفيهن ثقات ساهمن في مجال الحديث الشريف تحملاً وأداءاً وشرحا ونقدا، كحفصة بنت سيرين، كما أن مروياتهن غَالِبُها في السنن دون الصحيحين، بينما الراويات من تابعي التابعيات غالب أحوالهن بين القبول والجهالة، ولم أقف على حديث واهي أو متروك كان خلفه راوية من الراويات، وقد اتبع البحث منهج استقرائي بجمع المادة العلمية عن مروياتهن في الكتب الستة، من واقع كتب التراجم وكتب الحديث، ومن ثم المنهج التحليلي للوقوف على مفهوم وأبعاد ومساقات مروياتهن في الكتب الستة وضرب الأمثلة المبينة لذلك، وهذا هو مشكل البحث الذي يسعى البحث لتحليله والإفادة منه.
[1] أحمد المجتبى بانقا أحمد علي، أستاذ مشارك: الجامعة الإسلامية العالمية ماليزيا، كلية عبد الحميد أبو سليمان لمعارف الوحي والعلوم الإنسانية، قسم القرآن والسنة. Ahmed Elmogtaba Bannga Ahmed Ali, IIUM. IRKQSThe research revolves around the efforts of women in the service of Hadith (Prophetic traditions). They played an active role in the narration of Hadiths, with a focus on enumerating the female narrators in the six major Hadith collections and the topics related to their narrations. It was found that the category of female companions who narrated Hadiths was the most active in the field of Hadith narration. Among them were the Mothers of the Believers, with Aisha leading in Hadith narration. The narrations of female scholars contributed to various areas of jurisprudence in general, and family laws in particular. During the era of the Tabi'at (successors to the companions), female scholars also played an active role in Hadith narration, and their acceptance generally prevailed. Among them were reliable figures who contributed significantly to the field of Prophetic traditions in terms of understanding, performance, explanation, and criticism. An example is Hafsah bint Sirin. Their narrations were predominantly found in the Sunan collections rather than the Sahih collections. The research followed an inductive approach by gathering scientific material about the narrations of female scholars in the six major Hadith collections, relying on biographical dictionaries and Hadith books. Subsequently, an analytical approach was employed to understand the concept, dimensions, and scope of their narrations in the six major collections, with clear examples provided. This is the problem the research seeks to analyze and benefit from
However, most female narrators from the female followers fall into one of two categories: ignorance or acceptance. No weak or abandoned hadith with a female narrator was found during this research. The research followed an inductive approach by collecting scientific material about the narrations in the six books, from biographies and hadith books, and then the analytical approach to find out the concept, dimensions, and paths of their narrations in the six books giving an unambiguous example. As a result, this is the issue that the study aims to examine and tackle
Semantic Study of the Word Halal based on Minor and Supreme Derivation
Full text linkThe article is a semantic analysis of the word halal using the derivational morphology, thematic tãfāsīru, and contextual study of hadith. The word halal is frequently used to suggest the permissibility of a specific issue according to Islamic law. Previous studies emphasized the legal and conventional usage of the word. This study aims to take a look into the meaning by studying the minor derivates and supreme derivates of the word found in the Quran. 8 minor derivates and 4 supreme derivates are found using the Quranic Arabic Corpus and Almaany dictionaries. Common themes are found between the word halal and its derivates. The themes are- the declaration of the legitimacy of a matter, being prudent, eliminating harm, and positive impact. To further corroborate the findings 7 verses from Surah Al Baqarah containing the minor derivates of the word halal are studied. The common themes can be found in all 7 verses dealing with seven different laws that include- food, conjugal relation, place of sacrifice, dowry, pregnancy, divorce, and usury. The theme and context of Surah Al Baqarah and its 7 verses are studied from Pondering Upon the Quran by Islahi and Tãfāsīru Ibn Katheer along with relevant hadith, and scholars’ opinions. The study shows the usage of derivational morphology to learn Quranic vocabulary. The common themes can also act as criteria to evaluate conventional issues for example the halal industry
The Moral-sexual Empowerment of Women and Children in Hadith Literature
Full text linkSex, a human innate disposition, is a basic need for the survival of the human race. Islam, which acknowledges this intrinsic need, sets up the institution of marriage as the primary appropriate avenue for satisfying this desire and living a moral and peaceful life.
In marriage, two souls are united together so that they may enjoy tranquillity and stability with sincere love, mercy, and harmony. The teachings of Islam present a picture of gender equality. Integral to this policy of egalitarianism is to empower women at different societal levels, including generating awareness of sexual rights and duties, the lawful as well as the prohibited. This study briefly delineates the salient features of women and child sexual empowerment within the specific epistemic and cultural soil of Islamic tradition. The selected collections of hadith reports are taken from Jami‘ al-Usoul fi Ahadith al-Rasoul by Ibn al-Athīr. The linchpin of Islamic sexual empowerment is to staunchly advocate decency and maintain morality in the relationship between the two sexes in private and in public
Empowerment and Faith: Unraveling The HUI Women's Mosques in China
Full text linkThe Hui Muslims constitute the largest Muslim minority group in China. The Hui women’s mosques in China are a very unique phenomenon within the broader Muslim world. Emerging within a specific historical context, the Hui women’s mosques stand as a testament to the remarkable resilience of the Hui Muslims in preserving their Islamic faith and Muslim identity in a predominantly non-Muslim society heavily influenced by Confucian culture. The previous studies on Hui women’s mosques left two crucial questions unanswered: Why did Hui women’s mosques emerge exclusively in the eastern and central regions of China, and not in northwestern regions where the concentration of Hui Muslims’ population is higher? Why was this phenomenon limited to the Hui Muslim community and not observed among other Muslim ethnic groups in China? This study employs historical, analytical and context analysis approaches to accomplish three research objectives. Firstly, it aims to re-examine the historical background of the Hui Muslims and the emergence of Hui women's mosques during the Ming and Qing dynasties within this particular ethnic group. Secondly, the study seeks to address the aforementioned questions and reidentify the possible causes for the emergence of the Hui women’s mosques in specific regions in China. Thirdly, the study intends to provide an Islamic perspective to illuminate the unique phenomenon of Hui women's mosques in China
RELEVANTIZING METHOD OF TARJĪH AL-ḤADĪTH IN TIMES OF COVID-19: A STUDY ON AL-SHĀFI‘Ī’S IKHTILĀF AL-HADĪTH
Full text linkWith the emergence of the deadly COVID-19 pandemic in 2019, Muslim scholars have been going back and forth searching for Qur’anic and Prophetic injunctions on how to face this fatal virus. Prophet PBUH said, “If you hear about it (an outbreak of plague) in a land, do not go to it; but if the plague breaks out in a country where you are staying, do not run away from it.” With this injunction, Malaysia’s government implemented a nationwide lockdown known as Movement Control Order (MCO) from 18 March 2020 (first phase) until 3 May 2020 (fourth phase), with the latter marking the end of the total lockdown. It is during these phases that fake news started to develop in the middle of mass information regarding the outbreak of COVID-19, that fake news seems to be the truth, while the fact appears to contradict. This turmoil is not rare, as hadith scholars had been facing them early on with a handful of ahadith that seemed to contradict each other. Indeed, this contradiction will have a negative impact on the authority of hadīth as it is one of the primary sources of understanding Islam, especially to the public. Scholars of Islam had come up with the solution on how to solve the contradictions in hadīth through their writings from the early second century of Hijrah, in which the earliest writing that appropriately touches on the issues of contradictory hadīth is Ikhtilāf al-Hadīth by al-Shāfi‘ī. This study aims to analyze the approach used by al-Shāfi‘ī on identifying contradictory ahadīth by the method of al-tarjīh and use the same process in identifying credible information by using constant comparative technique, inductive and deductive methodologies. This paper concludes that the method of al-tarjīh used by al-Shafi‘ī when solving the contradiction in hadīth can also be used in identifying truth and credible information or news, especially during COVID-19
AL-QUR’AN: THE ONLY DIVINE GUIDANCE IN PRISTINE FORM
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Al-Qur’an is the Final divine revelation sent down to the Final Messenger of God, the Prophet Muhammad (PBUH). Allah SWT is the creator of all humankind, Jinns, and all creatures. He loves His creation endlessly. Hence, continued to send all Prophets from time to time, from Adam to Noah, to Abraham, to Jacob, to Moses, to Jesus, to Muhammad (Peace and Blessings be upon them all). It is a tragedy of human history that they rejected the Prophets sent to them for their rescue from destruction, to free them from vices and immoralities, from corruption to justice, from evil deeds to nobilities, from total immersion in a materialistic lifestyle to a balanced and holistic lifestyle. The Prophets guided them towards a blessed, happy, and hopeful life in this world, which would ultimately lead them towards a Blissful Eternal Life in Hereafter, which Undoubtedly is the Ultimate Destiny for all of us.
DIVINE GUIDANCE THROUGHOUT GENERATIONS
Allah SWT sent Adam, the Father of humankind, to the World and instructed him that Divine guidance would continuously be sent to him and his progeny. If they follow it correctly, no fear, distress, or grief would await them. (Al-Qur’an, 2:38, 20:123). If we follow the divine guidance exactly, we will have a blissful and happy life in this World and endless happiness and entertainment awaiting us in the Eternal life in Hereafter. (Qur’an, 16:97, 10:62-64)
Instead of following the Prophets and the divine guidance, we follow our desires, and satanic temptations, and engage in unlawful enjoyments that destroy our lives. It cannot confirm happiness in the world except for a very short moment. This worldly life cannot be compared to the life hereafter. (Al-Qur’an, 13:26, 28:50)
This is the same message given to all Prophets, from Adam to Muhammad. Allah SWT sent divine Books and booklets to many Prophets. Torah, Injil (Gospel), and Zabur were the prominent holy books sent to the Prophet Moses, Jesus, and David earlier. But unfortunately, due to the course of time, they did not remain intact in its pristine form. We love to see all divine Books in their original shape. That will give us a clear light on those generations, their problems, social realities, and the divine guidance sent to them. That is a serious gap in human history.
QUR’AN: FINAL GUIDANCE FOR HUMANKIND
After hundreds of Prophets and the relevant guidebooks, Allah SWT sent the Prophet Muhammad as His final messenger (Qur’an, 33:40). Allah SWT revealed the ultimate divine guidance in the form of QUR’AN AL-KARIM and stated clearly that the ‘Religion has been accomplished, and Islam has been chosen as the only way of life.’ (Qur’an, 5:3)
Since no more divine guidance is revealed afterward, the Qur’an must be preserved. Allah SWT has also confirmed that He Himself will preserve al-Qur’an from corruption or distortion. (Qur’an, 15:9).
In the Qur’an, Allah SWT revealed all important matters that humankind needs in this worldly life and for ultimate success in Hereafter. (Qur’an, 6:38) Since life Hereafter is the ultimate destination for all humanity, the Qur’an devotes significant parts of it to remind us once and again about it. This important issue is almost absent in today’s earlier divine scriptures: Torah and Injil. There is no doubt that Allah SWT also reminded them in those scriptures about the eternal life in Hereafter. But over time, the materialist followers removed such portions from their divine Books. The Qur’an draws a vivid, clear exposition of the life hereafter.
PROCESS OF REVELATION, PRESERVATION
The Qur’an al-Karim was revealed to the Prophet Muhammad (PBUH) in 23 years of Prophetic life. It was guiding him throughout his mission as a Prophet. He faced challenges, trials, and tribulations from the non-believers, which upset him. The divine revelation would descend, soothing his heart that this was a standard procedure that all Prophets were rejected by their communities. And ultimately, the divine help would come to make the religion prosper. In his 13 years in Makkah, he faced extreme rejection mockery; many of his companions faced severe torture by the rejectionists. His companions migrated to Abyssinia to get relief from their sufferings. And finally, Allah’s help came and commanded him to migrate to Yathrib, later known as Madinah or the City of the Prophet. He spent the last ten years of his life in Madinah. Makkan non-believing Mushrikeen or Polytheists did not let him live a peaceful life in Madinah. They attacked him again and again. In most battles, the Prophet (PBUH) remained victorious, though, in some battles, they faced calamities due to shortcomings committed by some companions. In the 8th year of Hijrah or Migration to Madinah, the Prophet (PBUH) was able to free the Land and the House of Allah SWT from shirk (polytheism) and kufr (rejection). Makkah came under the hold of the Prophet, and gradually, all other surrounding territories submitted to Islam, and the whole of Arabia became the land of Islam.
If one reads the Qur’an thoroughly, he will find the images and scenes of all his life in Makkah, Madinah, and during battles. The Qur’an was a guidebook for the Prophet and a guide for all humankind.
The Prophet and many of his companions memorized the Qur’an to preserve it. Not only that, the Prophet also arranged for the scribes to record the Qur’anic revelations right after its revelation via angel Jibril. The Prophet (PBUH) was guaranteed by Allah SWT that the Qur’an would remain intact in his memory and understanding. (Qur’an, 75: 16-19). Angel Jibril visited the Prophet frequently in Ramadan, so he would revise all Qur’anic surahs that were revealed. In the final year of the Prophet’s life, Jibril made the Prophet revise the whole Qur’an two times, which made the Prophet understand that his life was approaching the final moments.
ABU BAKR AND ‘UTHMAN’S COMPILATION OF THE QUR’AN
The Prophet Muhammad (PBUH) preserved the Qur’an onto different materials but not compiled it in a complete book form. Right after his death, within a year, it was felt that the Qur’an must be compiled in a book form. Abu Bakr, ‘Umar, and Zaid bin Thabit devoted to compile the Qur’an in the original form. All copies were gathered, borrowed manuscripts were recollected, and the Qur’an was put into a book form. All famous memorizers were present in the Masjid of the Prophet to help in the compilation. Once the compilation was completed in a year, Zaid bin Thabit submitted it to the Caliph Abu Bakr. It was checked and thoroughly examined by the prominent companions of the Prophet who memorized the Qur’an. All companions agreed that the job was perfectly done in pristine form with no mistake.
During the third Caliph, ‘Uthman bin Affan, he faced the difference of the people in the recitation of the Qur’an from different cities and the rural areas. He attempted to do a standard version of compilation to bring back the Qur’an in the Qurayshite form, as the Qur’an was revealed first to the people of Quraysh in Makkah, and that was regarded to be the most authentic form of Qur’anic letters and readings. He assigned a committee of four prominent companions to update the Qur’anic writings. This helped to remove the differences, to a great extent, in reading the Qur’an.
The Qur’an that we have today is the same Qur’an compiled by the 1st and the 3rd Caliphs of Islam, Abu Bakr and ‘Uthman. There have been many attempts to explore any shortcomings or manipulations in the Qur’an throughout the ages in the whole world, but all such attempts concluded that the Qur’an is the only divine book in the world that remained intact and unchanged.
HUMANKIND LOVE THEIR CREATOR BY ‘NATURE’
It is ingrained in the minds of all humankind that they love their creator. The deadliest enemy of humans, the Iblis, made us forget this fact and ignore it constantly. Iblis, the devil, engaged us in worldly life and its immediate enjoyments. He made us ignore the blessings of Life after Death. Unfortunately, the majority of humans follow Satan and satanic temptations. They love the immediate pleasures in this temporal world and neglect the life in Hereafter that will last Billions after Billions of years, Forever. The intelligent minds would comprehend the realities and not succumb to Satanic traps.
Humans love their Creator in the core of their hearts. The evident proof is that when we face the extreme danger of life and death, such as Plane crashes, earthquakes, or similar calamities, we forget all false gods and return to our ultimate creator. Our love for Him is eternal. No matter whether we know it or not, believe it or not.
O HUMANS! RETURN TO THE BLISSFUL GARDENS OF AL-QUR’AN
Should not we return to our Lord, our Loving Creator? Definitely, yes. All of us know that the life cycle will come to an end for all human beings. Not only humans, but all living things would die. From the inception of human history until today, can we find any human being living until today? It is only Iblis Satan that Allah SWT granted him the lengthiest lifespan until the last moment of this world. (Qur’an 15: 36-38, 38:71-83). Life is a testing ground. The intelligent ones should not only try to be the best in this worldly life. They will also work harder and devote their heart and soul to being the noblest ones in the life Hereafter. They will not only focus on a worldly life that will rarely cross 100 years; but they will focus on a blissful life that will continue Billions after Billions of years.
O mankind! What made you deprived of the closeness of your Lord? Worldly luxuries!! Temptations!! Desires!! Wealths!! Positions!! Do not deprive yourself of the blessings of your Merciful Lord, Allah SWT. To know what He is telling us, please return to al-Qur’an, the ultimate divine guidance that remained pristine from the Day of its revelation until the Day of Resurrections. There are no other authentic sources we may resort to except through resorting to al-Qur’an.
May Allah SWT guide all humanity towards His Eternal Book, al-Qur’an al-Karim.
Noor Mohammad Osmani
31st August 202
البنية المعرفية للحديث الضعيف عند الإمام النووى (631 - 676 هـ) وتأثيرها في الاستدلال به: دراسة تحليلية تقييمية : The epistemological structure of the weak hadith according to Imam al-Nawawi (631-676 AH) and its impact on inference: an analytical and evaluative study
No full textناقش هذا البحث منهج الإمام االنووي في صياغة مفهوم الحديث الضعيف وطريقة وضعه إياه دليل الشرع أو أصل الحكم. أشكل علينا أن لايرد النووي الضعيف من أخبار النبي عليه الصلاة والسلام في الأحكام مع أنه من سلسلة عمد المحدثين الذين اشتهر بملازمة نصرة سنة رسول الله صلى الله عليه وسلم. فهناك مسألتان رئيستان تراد الإجابة عنهما، هما كيف يوصف الحديث النبوي ضعيفا عند النووي وكيف بنى الحديث الضعيف دليل الحكم الشرعي. كانت طريقة تحليل البيانات المستخدمة في هذا البحث وصفية تحليلية تقييمية. أما مقاربة البحث استخدمها الباحث لهذه الدراسة فهي المقاربة التاريخية الفلسفية. ونلخص نتيجة البحث إلى أولًا، أن حدّ النووي الحديث الضعيف لايخالف ما حدّه جمهور المحدثين، إلا أنه أضاف بعض الفروع المختلفة ينبغي أن نهتمّ بها حتى لانتبادر لها بحكم الضعيف وتعديم العمل به. ورأينا من ذلك أنه ممّن احتج أو استدل بالحديث الضعيف في الأمور الدينية بالشروط المعينة. وثانيا، تقودنا المعلومات إلى أن نستنتج أنّ لخلفية النووي الاجتماعية والعلمية دور مهم في تشكيل طريقة تفكيره وتطبيق منهج تديّنه. رأينا النووي لم يزل يهتم اهتماما كبيرا بأحوال تسلسل السند لإدراك العلوم بل إلى آداءه. وهذا البيان في أهمية الإسناد عند النووي يشير إلى معنى ضرورة ثبوت كل معنى ينسب إلى الدين. سواء بالسند نفسه الصحيح أو الحسن أو ما يقوم مقامهما، أي حتى لو كان غير صحيح ولا حسن بذاته، فيبين درجته الضعيف ويقوم بالتتبع إلى أن تُوجد الأوجه الأخرى، وإن لا فاختار لأن يبحث عن غيره من الأدلة، قياسيا كان أو غيره من مصادر التشريع الاجتهادية.This research discusses the methodology of Imam al-Nawawi in formulating the concept of weak hadith and his approach in using it as dalil syar’i. Something needs to be clarified when al-Nawawi (d. 676 H) accepted the usage of hadith dha’if as an authoritative legal argument despite being part of the leading hadith experts who continually protect the authenticity of Prophet's Sunnah. This study addresses two main issues: How does al-Nawawi describe a hadith as dha’if, and how does he use dha’if hadith as a basis for legal rulings? The data analysis method used in this research is descriptive qualitative analysis. The researcher adopts a historical-philosophical approach for this study. This study reached two main conclusions: firstly, the definition of hadith dha’if proposed by an-Nawawi does not contradict the description of the majority of hadith scholars. However, an-Nawawi added some special provisions that must be considered, so there is no rush to weaken the hadith and ignore it to be practiced or make it a legal argument. He used hadith dha’if as supporting evidence or argument in specific religious matters under certain conditions. Secondly, the information leads us to conclude that an-Nawawi's social and scientific background played an important role in shaping his thinking and applying his religious methodology. It also shows that an-Nawawi paid close attention to the continuity of the sanad from when he acquired knowledge to when he passed it on to others. An-Nawawi's concern for sanad indicates its importance as everything establishes the religion's authenticity. Even if the quality of the sanad is weak, it is not a problem to be used as long as the weakness is explained and supported with other authentic sources. If it is not found, we can use other ijtihadi arguments, such as qiyas
A Critical Need For Breastmilk Collection Centres For High-risk Premature Babies
Full text linkPremature babies are very vulnerable and exposed to various life-threatening diseases. World Health Organization reported that many premature babies were saved from morbidity and mortality when they were fed with breastmilk starting from within the first hour after their birth. The rate of premature birth in Malaysia has increased exponentially since 2018—more than 20 percent premature births. Therefore, hospitals should have enough supplies of breastmilk to save the lives of the precious premature babies. However, only one hospital in Malaysia provides supplies of breastmilk on demand. This study employed philosophical method to argue for the establishment of breastmilk collection centre. It examined the concept of maqāṣid al-sharīʿah to justify the proposal of the establishment of breastmilk collection centres in hospitals throughout Malaysia to save the lives, intellects, and progenies of the at-risk premature babies. The primary issues resulting from breastmilk sharing according to Islamic perspective were examined and practical steps were proposed to rectify them. The steps involved obtaining signed consent from wet nurse and her husband; screening of wet nurse’s health and personality characteristics; screening of the breastmilk by the milk collection centre; obtaining signed consent from the premature baby’s parents; feeding breastmilk to the premature baby with the consent of witnesses; meeting between wet nurse and her family and the baby’s parents and family; and completing wet nursing document to be given to the newly formed milk kinship family. 
Crucial Requirements for Children's Empowerment
Full text linkThis paper sheds light on the important and mostly neglected role that parents play in raising their children, namely empowerment through character development, impartment of knowledge and skills. The key objective of this paper is to enhance the understanding of the concept of empowerment of children from the Islamic perspective and the importance of character and values education in today’s society. The paper is structured around six core sections describing the role of parents in children’s (1) virtues and character formation and development, (2) physical development, (3) emotional development, (4) mental development, (5) intellectual development, and lastly their role in preparing children for the realities of life and death. The focus of this paper is character formation and development. Character development and impartment of knowledge and skills are the three crucial and mandatory requirements for children’s empowerment. The paper outlines the ideas underlying character refinement or character education focusing on its meaning, aims, importance, and the role of parents, teachers, and community as character educators. It outlines some of the moral qualities of the Prophet (peace and blessings be upon him) as the universal model of all virtues and goodness. This is qualitative research employing descriptive methods with literature review analysis. The primary sources of this paper comprise selected verses from the Qur’an and their exegesis (tafsir) and Hadith, both of which constitute the major source of guidance for Muslims. Its secondary sources consist of books, journals, and other materials. The English translation of the selected verses is based on Abdullah Yusuf Ali’s The Meaning of the Holy Qur’an and The Qur’an: Arabic Text with Corresponding English Meanings by Saheeh International because of their simplistic and comprehensive language. Due to the multidimensional use of words in the Arabic language, it is difficult to translate them into one specific word, therefore, we have retained the Arabic concepts but given some of their meanings in the brackets. Our main contention in this paper is that: first, knowledge, skills, and values or personality traits need to be combined for a thriving life; second, moral values are of paramount significance to peaceful coexistence and harmony in society. They are critical for sustainable living. Without them, there is no cohesion and solidarity among people. Hence, there is no civilization; third, learning is of little value and with no soul unless core ethical values are added to it. Hence, one of the aims of education is to graduate ethical individuals; fourth, the development of character in children is not just the responsibility of parents and schools, it is also the responsibility of those who come into contact with them; last but not least, character education should be included as a core component of schools’ curriculum
نقد متن الحديث بعرضه على الروايات الثابتة دراسة استقرائية تحليلية في كتاب المجروحين للإمام ابن حبان: Criticism of Hadith Text by Comparing it with the Authentic Narrations: An Inductive and Analytical Study in the Book of al- Majrūhīn by Ibn Hibbān
No full textيعرض هذا البحث جانبا من جهود الإمام ابن حبان -رحمه الله تعالى- في نقد متن الحديث في كتاب المجروحين، من خلال جمع الأحاديث التي انتقدها الإمام باستخدام أحد المقاييس النقدية الخاصة بمتون الأحاديث، وهو "عرض متن الحديث على الروايات الثابتة"، والعمل على تخريجها وبيان الحكم عليها. ويهدف البحث إلى إبراز جهود الإمام ابن حبان في نقد متن الحديث، والتأكيد على عناية المحدثين بنقد سند الحديث ومتنه، وعدم اقتصارهم على نقد أحدهما دون الآخر، وبيان مدى موافقة أو مخالفة الإمام لأحكام غيره من الأئمة على تلك الأحاديث. وقد اتبع الباحث المنهج الاستقرائي في جمع الأحاديث التي ردها الإمام بناء على عرض متونها على الروايات الثابتة عن الرواة الثقات، والوقوف على أحكام العلماء عليها. واستفاد من المنهج الوصفي التحليلي في دراسة هذه الأحاديث وبيان موقف العلماء منها. وقد توصل البحث إلى التأكيد على عناية الإمام بنقد متن الحديث، مع أن كتابه من الكتب المتخصصة في ترجمة الرواة الضعفاء، الأمر الذي يثبت عناية المحدثين بنقد متن الحديث، وعدم إهمالهم لهذا الجانب، ويرد دعوى المستشرقين اقتصار المحدثين على نقد سند الحديث دون متنه.This article presents part of the efforts of Ibn Hibban -may Allah shower mercy on him- in criticizing the text of hadith narrations in his book of al-Majrūhīn, by collecting hadiths that Ibn Hibban criticized using one of the critical criteria of texts of hadith's narrations, which is "comparing the text of hadith with the well established narrations", and presenting a brief takhrij of these hadiths as well as the judgements from scholars on them. The article aims to highlight Ibn Hibban's contribution in criticizing the text of hadith along with other hadith scholars. This study also aims to indicate the extent to which Ibn Hibban agrees or disagrees with other scholars' judgements on those hadiths. The inductive method will be applied in collecting the related hadiths and presenting scholars' judgements on them, while the descriptive and analytical method will be implemented in studying these hadiths and views of hadith scholars related to them. The article emphasizes Ibn Hibban's concern in criticizing the text of hadith narrations, despite the fact that his book is one of those specialized in the biography of weak narrators. This indicates that Hadith scholars do not overlook criticism of the text of Hadith narration, contrary to the claim of orientalists that they limited their criticism to the isnad of Hadith narration