1374:
words, a group of traditions may converge at one transmitter, and that transmitters version of a tradition may converge among yet other versions at what is ultimately the common link. While Schact believed that the common link was a legitimate purveyor of the tradition in question, Juynboll introduced the idea of a "seeming" CL or PCL, meaning that while several isnads may converge at a particular common link, the common link themselves may be artificial. In reality, several isnads may have been fabricated and, in this case, a particular transmitter only turns up as a common link because several later figures falsely attributed the same tradition back to them. It is up to the investigator to determine if a CL or PCL is authentic, and
Juynboll argued that the historical plausibility of a common-link is raised the more PCLs converge on it. Another term Juynboll introduced into common-link theory was a "spider"; this refers to single strands of transmission that completely bypass the CL of many other versions of a report in finding their way to the original figure believed to have conveyed the tradition. Juynboll sees such "spiders" as fabricated isnads. Juynboll referred to attempts to create isnads bypassing the CL or PCL as "dives".
1418:(ICMA) as an alternative approach compared with traditional hadith sciences towards identifying the origins and developmental stages of hadith traditions. ICMA was invented twice independently in two publications that came out in 1996, one by Harald Motzki and the other by Schoeler. The primary advocate of ICMA in the initial stages of the development and application of the method was Motkzi; Motzki believed that the oral transmission of hadith would result in a progressive divergence of multiple versions of the same original report along different lines of transmitters. By comparing them to pinpoint shared wording, motifs and plots, the original version of a hadith that existed prior to the accrual of variants among different transmitters may be reconstructed. In addition, Motzki believed that a comparative study of the differences between reports could enable the identification of particular manipulations and other alterations. Put another way, ICMA seeks to date and trace the evolution of
1675:"Believing tongues these days are passing around an unknown tradition, whether it proceeded from the great Messenger or not. An examination of the source is trustworthy and the transmitters reliable has occurred, and until now a large number of religious authorities have refused to confirm or deny the reliability of this tradition, came from the Messenger Muhammad. The tradition says: ‘The Messenger of God said: "The Banu al-Asfar , the Byzantines and the Franks will gather together in the wasteland with Egypt against a man whose name is Sadim -- none of them will return. They said: When, O Messenger of God? He said: Between the months of Jumada and Rajab , and you see an amazing thing come of it".’ "
1319:
isnads would be polished to meet stricter standards. Additional concerns are raised by the substantial percentages of hadith that traditional critics are reported to have dismissed and difficulties in parsing out historical hadith from the vast pool of ahistorical ones. This perspective casts doubt on traditional methods of hadith verification, given their presupposition that the isnad of a report offers a sufficiently accurate history of its transmission to be able to verify or nullify it and the prioritization of isnads over other criteria like the presence of anachronisms in a hadith which might have an isnad that passes traditional standards of verification.
1722:"... European critics hold that only a very small part of the ḥadith can be regarded as an actual record of Islam during the time of Mohammed and his immediate followers. It is rather a succession of testimonies, often self contradictory, as to the aims, currents of thought, opinions, and decisions which came into existence during the first two centuries of the growth of Islam. In order to give them greater authority they are referred to the prophet and his companions. The study of the ḥadith is consequently of the greater importance because it discloses the successive stages and controlling ideas in the growth of the religious system of Islam."
1713:
magnified by the party spirit which early became rife in Islam. Each party counted among its adherents immediate followers of
Mohammed. Each was anxious to justify itself by an appeal to his words and deeds. It is only the natural result that traditions with a notoriously party bias were circulated at an early day. A traditionist of the first rank admits that pious men were inclined to no sort of fraud so much as to the invention of traditions ... From our point of view, therefore, many traditions, even if well authenticated to external appearance, bear internal evidence of forgery."
1761:, editor A.F.L. Beeston et al. (Cambridge, 1983) " was confined to a careful examination of the chain of transmitters who narrated the report and not report itself. 'Provided the chain was uninterrupted and its individual links deemed trustworthy persons, the Hadith was accepted as binding law. There could, by the terms of the religious faith itself, be no questioning of the content of the report; for this was the substance of divine revelation and therefore not susceptible to any form of legal or historical criticism"
1283:, states during Umayyad times only the central government was allowed to make laws, religious scholars began to challenge this by claiming they had been transmitted hadith by the Prophet. Al-Sha'bi, a narrator of hadith, when hearing of this, criticizes people who just go around narrating many prophetic hadiths without care by saying he never heard from Umar I's son ‘Abdallah any hadith from the Prophet except just one. Hoyland vindicates Islamic sources as accurately representative of Islamic history.
1439:
1466:(1950). The general sentiment has been that hadith do not constitute a reliable corpus of sources that go back to the historical Muhammad. This includes the body of legal hadith, which was hard to trace back to a time before the end of the first century after the death of Muhammad. According to Wael B. Hallaq, as of 1999 scholarly attitude in the West towards the authenticity of hadith has taken three approaches:
914:
62:
1594:(and its relevance to modern times) and the authenticity of hadith. The primary issue voiced by traditionalists is that rejections of the authority of the historicity of hadith will cause future generations to abandon the Sunnah; modernists rebut that this concern stems from a misunderstanding of the mission of Muhammad leading to an acceptance of statements attributed to him that could not be true.
1558:, was objective. He encouraging his students to familiarize themselves with Western work and the languages. One of his students, Talât Koçyiğit, went on to translate four papers by James Robson (d. 1981) into Turkish and critiqued Goldziher in one article. Koçyiğit also believed that some critics were impartial but took a dimmer view of Goldziher.
1471:
third seeking to create a middle, perhaps synthesized, position between the two. Among others, John
Wansbrough, and Michael Cook belong to the first camp, while Nabia Abbott, F. Sezgin, M. Azami, Gregor Schoeler and Johann Fück belong to the second. Motzki, D. Santillana, G.H. Juynboll, Fazlur Rahman and James Robson take the middle position.
1470:
since
Schacht published his monumental work in 1950, scholarly discourse on this matter (i.e., the issue of authenticity) has proliferated. Three camps of scholars may be identified: one attempting to reconfirm his conclusions, and at times going beyond them; another endeavoring to refute them and a
1354:
Common-link theory is an approach in hadith studies which seeks to identify the origins or earlier versions of hadith by comparing reports that have the same content (matn) but have different chains of transmission (isnads). If the chains of transmission converge on a single figure, then that figure
1115:), and this practice had entered into a mature stage by the 3rd century of Islam. The hadith sciences helped undergird the triumph of Al-Shafi'is prioritization of prophetic hadith which became the primary sources of Islamic law and also became "ideological" tools in political/theological conflicts.
1634:
According to Ibn
Rawandi, "the danger inherent in this criticism is that it leads Muslims who accept it to the fatally dangerous conclusion that the body of Hadith is not the sayings of the Prophet and therefore does not carry his authority: 'In this way one of the foundations of divine law and a
1578:
were translated into
Turkish. The number of theology faculties grew and, by 2017, there were 81 accepting students. This sizable growth concurrently led to a sizable growth of students in academic hadith and Islamic studies. Considerable translation of Western works occurred in turn, with several
1373:
would elaborate on and systematize earlier earlier applications of common-link theory. Importantly, he introduced the notion of a
Partial Common Link (PCL), which represents points of convergence of multiple isnads taking place among transmitters located after the common link themselves. In other
1318:
Isnads are thought to have entered usage three-quarters of a century after
Muhammad's death, before which hadith were transmitted haphazardly and anonymously. Once they began to be used, the names of authorities, popular figures, and sometimes even fictitious figures would be supplied. Over time,
1003:
For much of the twentieth century, hadith studies has been occupied by the question of "authenticity", namely whether a hadith tradition represents a reliable historical account or if it originated later (and if it originated later, when, by whom, in what circumstances, etc.). More recently, the
1712:
must be regarded with marked scepticism, so far as it is used as a source for the life of
Mohammed. The forgery or invention of traditions began very early. The Companions were not always too scrupulous to clothe their own opinions in the form of anecdotes ... These natural tendencies were
1534:
which operated from 1925 to 1933. This paper also represented the only significant academic work on hadith from Turkey in its time. Ugan criticized the lack of analysis of the content (matn) of hadith in traditional work, and criticized the doctrine of the 'collective probity of the
Companions'
1497:
Against critics claims that oral transmission of hadith for generations allowed corruption to occur, conservatives argue that it is not oral transmission that is unreliable but written transmission. In fact oral transmission was "superior to isolated written documents" which had "little value"
1062:
of law. According to this school of thought, prophetic hadith override all other hadith. It is unlikely that consensus yet existed for this view at this time as Shafi'i would come to spend great effort on establishing and promulgating his views over other ones. For those who criticized the
970:
as transmitted through chains of narrators). While Muslim religious scholars had developed a practice aimed towards parsing between reports about Muhammad to determine which ones are authentic (and therefore legally and ethically actionable) and inauthentic, known in tradition as the
1513:
himself, the founder of the proposition that "sunna" should be made up exclusively of specific precedents set by Muhammad passed down as hadith, argued that "having commanded believers to obey the Prophet" (citing Quran 33: 21), "God must certainly have provided the means to do so."
1174:. Even as the set of canonical texts grew, the Sahihayn remained the core of the canon, with Sahih al-Bukhari typically being viewed as the most pre-eminent of the two. The tenth century CE also saw the inclusion of another two collections to form a Four-Book canon, including the
1063:
reliability of hadith on the basis of their long phase of oral transmission, al-Shafi'i responded by arguing that God's wish for people to follow Muhammad's example would result in God ensuring the preservation of the tradition. Sunnah became a source of divine revelation (
1027:
The earliest schools and scholars of Islamic law—starting around a century and a half after the death of Muhammad—did not all agree on the importance of Prophetic sunnah and its basis, the basis for which was the group of hadith ultimately attributed to Muhammad and his
1480:, Goldziher states: "it is not surprising that, among the hotly debated controversial issues of Islam, whether political or doctrinal, there is not one in which the champions of the various views are unable to cite a number of traditions, all equipped with imposing
1475:
These figures believed that forgery began very early and such forged material went on to contaminate what would be collected into the authentic group of hadith, with only a small number of hadith actually originated with Muhammad or his followers. In his
1303:
on December 15, 1990, reading: "and described as `currently in wide circulation`", and it quotes the Prophet as predicting that "the Greeks and Franks will join with Egypt in the desert against a man named Sadim, and not one of them will return".
1135:, were excluded from this as their association with Muhammad immediately guaranteed their character and competence), and the lack of gaps in the chain. By implication, defects in hadith might assumed to be associated with the lack of character (
1369:, Schact introduced the concept of the "Common Link" (CL) to refer to the earliest point at which multiple chains of transmission (isnads) intersect. For Schact, the CL was equivalent to the point of origins of the tradition. Later,
1085:, the correct forms of salutations, and the importance of benevolence to slaves.) Al Shafi'is advocacy played a decisive role in elevating the status of hadith although some skepticism along that of earlier lines would continue.
1345:
information about many of the transmitters of the hadith other than found in these biographical evaluations, thus putting into question whether they are "pseudohistorical projections", i.e. names made up by later transmitters.
975:, academics have begun to approach hadith from a secular point of view which did not assume any legitimate hadith had been successfully passed down. At least one major complaint that Western scholars had with the traditional
1143:) of its transmitters. It was also thought that such faulty transmitters could be identified and that the isnad was a direct reflection of the history of transmission of a tradition. Evaluation rarely looked at the content (
1561:
Okiç’s other student, Mehmed Said Hatiboğlu, followed Goldziher's conclusions and had limited qualms with the majority of hadith academics. Hatiboğlu influenced later modernist scholars who went on to establish the journal
1122:
claiming that only ~7,400 narrations of 600,000 he investigated met his criteria for inclusion. Even among those 7,400, a large fraction were variants of the same report, but with a different chain of transmitters
1131:) of hadith came down to corroboration of the same report but from different transmitters, assessing the reliability and character of the transmitters listed in the chain (although Muhammad's companions, the
1566:(1998–2007) and two publishing houses. In the second half of the 20th century, the Faculty of Theology at Ankara trained a generation of scholars that engaged with and in Western hadith studies. Works by
1377:
Direct forerunners to the ICMA approach, involving the combined study of the isnad and matn, included Jan Kramers' 1953 article "Une tradition à tendance manichéenne" and Josef van Ess in his 1975 volume
993:
alone cannot determine the authenticity of a hadith. The most advanced method in modern hadith studies that seeks to trace the origins and developmental stages of hadith traditions across time,
2871:(1897). The Bible and Islam, or, the Influence of the Old and New Testaments on the Religion of Mohammed: Being the Ely Lectures for 1897 (pp. 32–33). New York: Charles Scribner's Sons.
1291:"He shows that they are hardly suitable to support an alternative account of early Islamic history; on the contrary, they frequently agree with Islamic sources and supplement them."
1678:
The hadith is "unknown" and of course turned out to be very untrue, but uses terms "Byzantines" and "Frank" used in early Islam. The date given—December 15, 1990—was after the anti-
1648:
narration at 7,397; eliminating those hadith with the same or only slightly different content, but with different chains of narrators, reduces the number to approximately 2,602.)
1147:) of a narration as opposed to its isnad. Ultimately, evaluations of hadith remained haphazard between authors until the practice of the hadith sciences was standardized by
1522:
Academic hadith studies in modern times is usually viewed unfavorably amongst scholars with more traditional inclinations or Muslim scholars operating out of madrasas. In
1032:. Opinion ranged from prophetic hadith being one source of law among others (such as caliphal tradition or reports going back to Muhammad's followers), as was held by the
713:
1543:
1252:
Also throwing doubt on the doctrine that common use of hadith of Muhammad goes back to the generations immediately following the death of the prophet is historian
1000:(ICMA), relies on the ability to correlate information from both the content and chain across multiple versions of a report recorded across multiple collections.
1355:
may be taken as the original collector of fabricator of the tradition, depending on one's approach or conclusion. Common-link theory originated in the works of
2882:
The Jewish Encyclopedia: A Descriptive Record of the History, Religion, Literature, and Customs of the Jewish People from the Earliest Times to the Present Day
1099:
Once (authentic) hadith had attained their elevated status among the group inspired by al-Shafi'i who sought to establish Islamic practice on the basis of the
2899:
1073:), especially in consideration of the brevity dedicated to the subject of law in the Quran (which, for example, does not comment in detail on ritual like
3358:
1527:
3167:"Quo Vadis, Ḥadīṯ-Forschung? Eine Kritische Untersuchung von G.H.A. Juynboll: Nāfiʿ the Mawlā of Ibn ʿUmar, and His Position in Muslim Ḥadīṯ Literature"
1341:
argues that the isnads are should not be accepted, because of their "internal contradiction, anonymity, and arbitrary nature": specifically the lack of
2323:
Fatḥ al-Bārī fī Sharḥ Ṣaḥīḥ al-Bukhārī 12/256 (This is commentary on the Sunni hadith collection Sahih al-Bukhari, composed by Ibn Hajar al-'Asqalani)
1391:
1635:
vital source of guidance for the spiritual life is destroyed. It is as if the whole foundation were pulled from underneath the structure of Islam'".
2368:
1550:. Okiç did not believe that Western criticism was absolutely impartial, but he did believe that there were some who were moderate and unbiased.
1498:
unless "attested by living witnesses". In contrast, the reliability of oral transmission was "assured by the remarkable memories of the Arabs".
3309:
1221:
In general, historians have cast doubt on the historicity and reliability of hadith for several reasons, including that the hadith sciences:
3039:
1243:
Involved motivated reasoning that, in turn, produced "a consequent denial of, disregard for, or even obfuscation of inexpedient evidence".
30:
This article is about academic study of the Islamic hadith. For the traditional religious study (or "science") of the Islamic hadith, see
1163:
1004:
scope of the field has broadened to also address questions such as what role hadith played in the intellectual and social histories of
118:
2953:
3472:
1579:
theses beginning to appear on the phenomena of Western academic studies, and a broader engagement with Western work in general.
1365:
1315:
quotes Schacht's maxim: `the more perfect the isnad, the later the tradition`, which he (Aslan) calls "whimsical but accurate".
2452:
1530:(d. 1954), titled ‘Dinî ve Gayri Dinî Rivayetler’ (‘Religious and Non-Religious Narrations’), published in the Turkish journal
1672:
David Cook notes the "tradition was" not the only one that appeared around the time of the Gulf War. He translates the story:
3378:
2393:
2344:
3390:"'Where did you learn to write Arabic?': A Critical Analysis of Some Ḥadīths on the Origins and Spread of the Arabic Script"
3503:
1333:
Another criticism of isnads was of the efficacy of the traditional Hadith studies field known as biographical evaluations (
2336:
Seeing Islam as others saw it : a survey and evaluation of Christian, Jewish and Zoroastrian writings on early Islam
1462:
3070:
2418:
2050:
3084:
2144:
3112:
Farooq, Mohammad Omar (December 27, 2009). "Riba, Interest and Six Hadiths: Do We Have a Definition or a Conundrum?".
3550:
3513:
3319:
2841:
2428:
2060:
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The creation of politically convenient hadith proliferated. Even in the present day, and in the buildup to the first
1261:
966:(i.e. what most Muslims believe to be a record of the words, actions, and the silent approval of the Islamic prophet
2906:
946:
1582:
Today, the main camps can be divided into "Istanbul-based traditionalists; Ankara-based modernists; and finally
3049:
17:
3414:
3216:
1275:(d. ca. 720) say 'the prophet said ...' and yet the young men round here are saying it twenty times an hour".
1151:
in the 13th century. It is through the lenses of this framework, supplemented by some additional work from
459:
1111:) with unreliable hadith. The field that arose to meet this need came to be known as the hadith sciences (
1036:
to outright rejection of hadith on the basis of their potentially tenuous historicity, as was held by the
3574:
3166:
1048:
A sizable shift in practice in favor of the tradition of prophetic hadith and its basis for Islamic law (
740:
504:
495:
3337:
1103:(Muhammad's deeds and sayings), the focus shifted amongst advocates of this group (who were called the
136:
3191:
1948:
1932:
1916:
1132:
1029:
639:
558:
3505:
Islam and Rationality: The Impact of al-Ghazālī. Papers collected on his 900th anniversary. volume 1
1162:
The first collections to be accepted as authoritative among Sunnis by the tenth century CE were the
450:
351:
3134:
3389:
1412:
1406:
1328:
994:
776:
749:
387:
108:
1268:, with a total of 2,630 narrations) and I did not hear him transmit anything from the prophet";
812:
785:
342:
333:
324:
3448:"Review: Juynbolliana, Gradualism, the Big Bang, and Ḥadīth Study in the Twenty-First Century"
3125:
1118:
A challenge the hadith sciences had to confront was the massive scale of hadith forgery, with
3076:
2868:
2758:
2136:
1452:
1156:
794:
585:
315:
939:
803:
405:
100:
3438:
The Formation of the Islamic Understanding of Kalāla in the Second Century AH (718–816 CE)
1759:
Cambridge History of Arabic Literature: Arabic Literature to the End of the Umayyad Period
8:
3066:
2881:
2125:
1264:(d.693, son of the second Caliph, who is said to be the second most prolific narrator of
1119:
895:
767:
486:
378:
306:
35:
3459:
3426:
Nevo, Yehuda D.; Koren, Judith (2000). "Methodological Approaches to Islamic Studies".
3415:"The Murder of Ibn Abī L-Ḥuqayq: On the Origin and Reliability of some Maghāzī-Reports"
3296:
3251:
2786:
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704:
531:
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227:
83:
1447:
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3121:
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2056:
1567:
1547:
1280:
1253:
1183:
1059:
567:
549:
522:
423:
369:
360:
270:
213:
3311:
What Is Wrong with Islamic Economics?: Analysing the Present State and Future Agenda
2790:
2460:
3401:
3366:
3345:
3300:
3290:
3243:
3211:
3203:
3178:
3072:
Misquoting Muhammad: The Challenge and Choices of Interpreting the Prophet's Legacy
2770:
1167:
979:
was that it was almost entirely focused on scrutinizing the chain of transmittors (
900:
850:
758:
654:
576:
513:
477:
396:
279:
171:
34:. For modern and early critiques of the collection and use of hadith in Islam, see
2900:"Analysis of Credibility of Hadiths and Its Influence among the Bangladeshi Youth"
3569:
3029:
Abdul-Jabbar, Ghassan (2020). "The Classical Tradition". In Brown, Daniel (ed.).
1617:
1555:
1539:) as leading to an undue acceptance of the reliability of Muhammad's followers.
1426:) of a hadith correlates with the variation in the listed chain of transmitters (
1387:
1370:
1360:
1338:
1284:
1193:
1188:
1175:
1094:
1017:
976:
972:
932:
922:
731:
540:
414:
241:
199:
157:
78:
45:
31:
3158:
Beyond Authenticity, Alternative Approaches to Hadith Narrations and Collections
123:
3495:
Charakter Und Authentie Der Muslimischen Überlieferung Über Das Leben Mohammeds
3338:"The Reception and Representation of Western Hadith Studies in Turkish Academe"
3274:"Some New Ideas on the Development of Sunna as a Technical Term in Early Islam"
3182:
2885:
1692:
1622:
1621:
to die, al-Nasa'i, passed on in 303 AH, 915 CE; some of the classical the Shia
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1457:
1356:
1272:
1205:
1055:
722:
610:
441:
297:
3349:
3563:
3540:
3370:
2782:
2453:"AMERICA, THE SECOND 'AD: PROPHECIES ABOUT THE DOWNFALL OF THE UNITED STATES"
2403:
2354:
1691:
Earlier European scholars who expressed skepticism of the hadith system were
1679:
1551:
1510:
1383:
1107:, or the "People of the Sunnah") to delineating between reliable or "sound" (
890:
624:
288:
3207:
1625:
were compiled later; Al-Shafiʿi had died in the middle of the second century
1234:
Authenticated many hadith containing anachronism or manifestly false content
1696:
1526:, the first favorable reference to Western scholarship on hadith came from
1197:
1171:
1159:
in the 15th century, that Muslim scholars since understood the discipline.
1148:
1005:
918:
185:
88:
3405:
2383:
2280:, ed. E. Sachau (Leiden, 1904-1940), 4.1.106, citing al-Sha'bi ('Abdullah)
2265:
Hadith Literature: Its Origin, Development, Special Features and Criticism
2774:
2388:. Uwe Vagelpohl, James E. Montgomery. London: Routledge. pp. 13–15.
838:
668:
147:
3463:
3447:
3436:
3102:
1744:, translated by Eerik Dickinson, from the translator's introduction, p.
1186:
was added. In the same century, the modern Six-Book canon, known as the
3265:
In God's Path: the Arab Conquests and the Creation of an Islamic Empire
3255:
3235:
1438:
1312:
1225:
Arose long after hadith and isnads had originated and become widespread
1152:
845:
600:
3273:
2888:(Ed.). (1901–1906). 12 Volumes. New York; London: Funk & Wagnalls.
2598:
Neva & Koren, "Methodological Approaches to Islamic Studies", 2000
1337:)—evaluating the moral and mental capacity of transmitters/narrators.
2334:
1682:"coalition" forces had mobilized but before the war had been fought.)
866:
821:
3247:
1505:, but believe that through the work of hadith scholars, these false
2759:"Western Works and Views On Hadith: Beginnings, Nature, and Impact"
1546:(d. 1977), who also established the tafsir and hadith faculties at
1296:
1192:, emerged. Depending on the list, the sixth canonical book was the
967:
113:
1382:. The formal development of ICMA would only come with the work of
3542:
Quranic Studies: Sources and Methods of Scriptural Interpretation
2690:
1299:, a "tradition" was published in the Palestinian daily newspaper
695:
1256:, who quotes acolytes of two of the earliest Islamic scholars:
1182:. This grew into a Five-Book canon in the twelfth century, when
3359:"A Tradition of Manichaean Tendency ("The She-Eater of Grass")"
2642:
1591:
1523:
1419:
1228:
Often relied on vague or unspecified argumentation and criteria
1100:
1070:
963:
61:
53:
27:
Modern academic study of the sayings and traditions of Muhammad
2110:, London, 1966 Translation of Tabatabai, "Shi'ite Islam". p.82
1124:
1082:
1074:
93:
1411:
In the 1990s, hadith historians developed a method known as
3342:
Modern Hadith Studies: Continued Debates and New Approaches
2170:
2168:
2130:
Hadith: Muhammad's Legacy in the Medieval and Modern World
1848:
Shafi'i. "Introduction. Kitab Ikhtilaf Malid wal-Shafi'i".
1757:
N.J. Coulson, "European Criticism of Hadith Literature, in
1659:
1144:
1078:
1065:
1050:
985:
3192:"First Century Sources for the Life of Muḥammad? A Debate"
2559:
2483:
But God : The Origins, Evolution, and Future of Islam
2221:
3190:
Gorke, Andreas; Motzki, Harald; Schoeler, Gregor (2012).
2385:
The biography of Muh̥ammad : nature and authenticity
1450:(1850–1921), especially in the second volume of his work
3236:"The Authenticity of Prophetic Ḥadîth: A Pseudo-Problem"
3007:
2995:
2983:
2971:
2738:
2615:
2603:
2314:, ed.A.D. al'Umari (Beirut, 1981), 2.15 (Jabir ibn Zayd)
2165:
1748:, Garnet publishing, Reading, U.K., first edition, 2006.
1644:(Experts, in general, have estimated the number of full-
3340:. In Abu-Alabbas, Belal; Melchert, Christopher (eds.).
2632:
2630:
1958:
1771:
1769:
1767:
1088:
2547:
2199:
2197:
2195:
2030:
1888:
1886:
1873:
1871:
2726:
2593:
2591:
2245:
1856:
1805:
1422:
by identifying how variation in the text or content (
2850:
2714:
2627:
2233:
2153:
1829:
1781:
1764:
1751:
1501:
Orthodox Muslims do not deny the existence of false
1247:
1040:(referred to by some as "speculative theologians").
3189:
3031:
The Wiley Blackwell Concise Companion to the Hadith
2924:
2696:
2666:
2654:
2519:(1987/2002 paperback), pp. 23–34, paperback edition
2209:
2192:
2180:
2076:
2018:
2006:
1994:
1982:
1970:
1898:
1883:
1868:
1817:
1793:
1231:
Produced a highly contradictory collection of texts
1127:). The criteria for establishing the authenticity (
2813:
2702:
2678:
2588:
1590:)" where the primary points of contention are the
3217:20.500.11820/3d20ef49-7ff3-4fb4-bb67-e8adceebc019
2954:"Role, Importance And Authenticity Of The Hadith"
2581:, v.2, London, 1966, 1971, pp.140-141, quoted in
2535:
2290:
2288:
2286:
1542:Academic hadith work would be continued later by
983:) rather than the actual contents of the hadith (
3561:
3344:. Edinburgh University Press. pp. 171–191.
3430:. New York: Prometheus Books. pp. 420–443.
2942:Nasr, Seyyed Vali Reza. "Shi'ism", 1988. p. 35.
2797:
2763:Marmara Üniversitesi İlahiyat Fakültesi Dergisi
1942:
1926:
1910:
1430:) across multiple versions of the same report.
3041:Rethinking tradition in modern Islamic thought
2806:Rethinking tradition in modern Islamic thought
2283:
1657:although examining the content of the hadith (
3135:"Islamic Law and the Use and Abuse of Hadith"
2497:
2088:
940:
3028:
2571:
2423:. Hoover Institution Press. pp. 79–80.
2420:The End of Modern History in the Middle East
2367:: CS1 maint: multiple names: authors list (
2227:
2055:. Hoover Institution Press. pp. 79–80.
2052:The End of Modern History in the Middle East
673:
659:
645:
629:
246:
232:
218:
204:
190:
176:
2488:
1841:
1446:Modern academic study of hadith began with
3538:
3434:
2744:
2648:
2621:
2609:
2257:
2124:
1492:
1397:
1322:
1069:) and the basis of classical Islamic law (
947:
933:
3501:
3215:
3155:
3104:The Canonization of al-Bukhārī and Muslim
2880:Ignác Goldziher, article on "ḤADITH", in
2485:by Reza Aslan, (Random House, 2005) p.163
2042:
1787:
1487:
3492:
3452:Journal of the American Oriental Society
3445:
3271:
2891:
2831:
2756:
2750:
2720:
2636:
2522:
2444:
2410:
2381:
2267:. Kuala Lumpur: Islamic Book Trust. p.27
2120:
2118:
2116:
1964:
1742:An Introduction to the Science of Hadith
1437:
1211:
3529:
3474:The Origins of Muhammadan Jurisprudence
3470:
3356:
2836:. Oxford University Press. p. 67.
2672:
2660:
2565:
2553:
2304:
2100:
2036:
1862:
1847:
1835:
1823:
1799:
1433:
1366:The Origins of Muhammadan Jurisprudence
14:
3562:
3412:
3387:
3365:. Ashgate Variorum. pp. 245–258.
3233:
3164:
2952:Hashmi, Tariq Mahmood (2 April 2015).
2951:
2945:
2856:
2819:
2708:
2251:
1775:
1532:Dârülfünûn İlâhiyat Fakültesi Mecmuası
1517:
1043:
1011:
3428:The Quest for the Historical Muhammad
3335:
3278:Jerusalem Studies in Arabic and Islam
3100:
3065:
3037:
3013:
3001:
2989:
2977:
2930:
2583:Ibn Rawandi, "Origins of Islam", 2000
2542:Ibn Rawandi, "Origins of Islam", 2000
2504:Ibn Rawandi, "Origins of Islam", 2000
2416:
2239:
2215:
2203:
2186:
2174:
2159:
2113:
2095:Ibn Rawandi, "Origins of Islam", 2000
2082:
2048:
2024:
2012:
2000:
1988:
1976:
1904:
1892:
1877:
1811:
1349:
3288:
2732:
2684:
1089:Hadith authentication and collection
1022:
3425:
3133:Farooq, Mohammad Omar (June 2006).
2597:
2494:Juynboll, Muslim Tradition, p.72-73
1615:The last compiler of the six Sunni
1463:Origins of Muhammadan Jurisprudence
674:
660:
646:
630:
247:
233:
219:
205:
191:
177:
24:
3033:. Wiley-Blackwell. pp. 15–38.
2530:Roman, Provincial, and Islamic Law
2332:
25:
3591:
3156:Gharaibeh, Mohammad, ed. (2023).
3132:
2905:. BRAC University. Archived from
2803:
2757:ALSHEHRI, Mohammed Salem (2015).
2697:Gorke, Motzki & Schoeler 2012
2517:Roman, Provincial and Islamic Law
1248:Lateness of prophetic attribution
3363:Hadith: Origins and Developments
3142:Asim Iqbal 2nd Islamic Downloads
3111:
2450:
912:
60:
3307:
3262:
3022:
2936:
2897:
2874:
2862:
2825:
2509:
2475:
2375:
2326:
2317:
2294:
2270:
1716:
1702:
1685:
1666:
1651:
1638:
1628:
1609:
3295:. Edinburgh University Press.
3044:. Cambridge University Press.
2582:
2541:
2503:
2094:
1735:
1509:have been largely eliminated.
13:
1:
3308:Khan, Muhammad Akram (2013).
2339:. Darwin Press. p. 549.
2312:Kitab al-Ma'rifa wa-l-ta'rikh
2263:Siddiqi, M. Z. (1961, 2006).
2132:(Foundations of Islam series)
2108:Ideals and Realities of Islam
1663:) was "not entirely unknown".
1597:
1260:"I spent a year sitting with
1058:(767–820 CE), founder of the
3532:Zwischen Ḥadīṯ und Theologie
3229:. Penguin. pp. 131–134.
3224:
2333:G., Hoyland, Robert (2007).
1729:
1380:Zwischen Ḥadīṯ und Theologie
7:
3446:Reinhart, A. Kevin (2010).
3417:. In Motzki, Harald (ed.).
3361:. In Motzki, Harald (ed.).
3314:. Edward Elgar Publishing.
3292:The Integrity of the Qur'an
3263:Hoyland, Robert G. (2015).
3225:Guillaume, Alfred (1978) .
3114:Review of Islamic Economics
1237:Involves circular reasoning
1216:
741:The Book of Sulaym ibn Qays
496:Sahifah Hammam ibn Munabbih
10:
3596:
3508:. Brill. pp. 98–100.
3435:Pavlovitch, Pavel (2016).
3421:. Brill. pp. 170–239.
3394:Journal of Islamic Studies
3267:. Oxford University Press.
3183:10.1515/islm.1993.70.2.207
1554:was biased but, for Okiç,
1404:
1326:
1092:
1015:
29:
3539:Wansbrough, John (1977).
3493:Schoeler, Gregor (1996).
3419:The Biography of Muhammad
3350:10.1515/9781474441810-013
3272:Juynboll, G.H.A. (1987).
3038:Brown, Daniel W. (1999).
2382:Schoeler, Gregor (2014).
1307:
1240:Often relied on intuition
962:is the academic study of
690:
685:
640:Man La Yahduruhu al-Faqih
608:
460:Mustadrak ala al-Sahihayn
263:
258:
155:
3471:Schacht, Joseph (1950).
3371:10.4324/9781315253695-12
3289:Kara, Seyfeddin (2024).
3101:Brown, Jonathan (2007).
2834:Islam: The Straight Path
1602:
1155:in the 14th century and
989:), and that scrutiny of
865:- Books also revered by
505:Shama'il al-Muhammadiyya
451:Musnad Ishaq ibn Rahwayh
352:Musannaf Ibn Abi Shaybah
3530:Van Ess, Josef (1975).
3502:Tamer, Georges (2015).
3413:Motzki, Harald (2000).
3388:Little, Joshua (2024).
3208:10.1515/islam-2012-0002
3165:Motzki, Harald (1996).
2832:Esposito, John (1998).
2417:Lewis, Bernard (2011).
2049:Lewis, Bernard (2011).
1493:Traditionalist response
1407:Isnad-cum-matn analysis
1329:Biographical evaluation
1323:Biographical evaluation
777:Al-Risalah al-Dhahabiah
750:Al-Sahifa al-Sajjadiyya
388:Musnad Ahmad ibn Hanbal
109:Biographical evaluation
1677:
1488:Reception of the field
1473:
1443:
1293:
559:Sunan Sa'id ibn Mansur
523:Sunan al-Wusta Bayhaqi
514:Sunan al-Kubra Bayhaqi
343:Musannaf Abd al-Razzaq
3357:Kramers, Jan (2004).
3336:Kizil, Fatma (2020).
3234:Hallaq, Wael (1999).
3077:Oneworld Publications
2137:Oneworld Publications
2106:Nasr, Seyed Hossein,
1850:Kitab al-Umm vol. vii
1673:
1468:
1441:
1289:
1212:Reliability of hadith
1157:Ibn Hajar al-Asqalani
795:Uyoun Akhbar Al-Ridha
550:Sunan Nasa'i al-Kubra
3067:Brown, Jonathan A.C.
2898:Ali, Ratib Mortuza.
2775:10.15370/muifd.41804
2651:, p. 23–24, 27.
2126:A.C. Brown, Jonathan
1544:Muhammed Tayyib Okiç
1460:(1902–1969), in his
1434:History of the field
714:Mustadrak al-wasa'il
3480:. Oxford: Clarendon
3406:10.1093/jis/etae008
3301:10.3366/jj.15478459
1518:Academics in Turkey
1363:. In his 1950 book
1120:Muhammad al-Bukhari
1044:Hadith canonization
1012:Emergence of hadith
768:Sahifah of al-Ridha
487:Sahih Ibn Khuzaymah
36:Criticism of hadith
3575:Criticism of Islam
3016:, p. 179–182.
3004:, p. 177–179.
2992:, p. 174–177.
2980:, p. 173–174.
2568:, p. 162–175.
2276:Ibn Sa'd (d.845),
2177:, p. 82, 110.
1444:
1350:Common-link theory
647:من لا يحضره الفقيه
616:("The Four Books")
611:Al-Kutub Al-Arb'ah
586:Targhib wal Tarhib
532:Sunan al-Daraqutni
469:Muwatta Imam Malik
433:Musnad al-Tayalisi
3380:978-1-315-25369-5
2395:978-1-138-78886-2
2346:978-0-87850-125-0
2228:Abdul-Jabbar 2020
1951:Riyadh As-Salihin
1935:Riyadh As-Salihin
1919:Riyadh As-Salihin
1548:Ankara University
1537:taʿdīl al-ṣaḥābah
1528:Zakir Kadiri Ugan
1281:Robert G. Hoyland
1262:Abdullah ibn Umar
1254:Robert G. Hoyland
1184:Sunan al-Tirmidhi
1139:) or competence (
1023:Hadith and Sunnah
957:
956:
876:
875:
870:
869:
829:
828:
681:
680:
591:
590:
424:Musnad al-Firdous
406:Musnad al-Shafi'i
370:Musnad Abu Hanifa
361:Musnad Abu Awanah
271:Al-Adab al-Mufrad
254:
253:
214:Sunan al-Tirmidhi
163:("The Six Books")
16:(Redirected from
3587:
3556:
3535:
3526:
3524:
3522:
3498:
3489:
3487:
3485:
3479:
3467:
3442:
3431:
3422:
3409:
3384:
3353:
3332:
3330:
3328:
3304:
3285:
3268:
3259:
3230:
3221:
3219:
3186:
3161:
3152:
3150:
3148:
3139:
3129:
3108:
3097:
3095:
3093:
3062:
3060:
3058:
3034:
3017:
3011:
3005:
2999:
2993:
2987:
2981:
2975:
2969:
2968:
2966:
2964:
2949:
2943:
2940:
2934:
2928:
2922:
2921:
2919:
2917:
2911:
2904:
2895:
2889:
2878:
2872:
2866:
2860:
2854:
2848:
2847:
2829:
2823:
2817:
2811:
2801:
2795:
2794:
2754:
2748:
2742:
2736:
2735:, p. 14–15.
2730:
2724:
2718:
2712:
2706:
2700:
2694:
2688:
2682:
2676:
2670:
2664:
2658:
2652:
2646:
2640:
2634:
2625:
2619:
2613:
2607:
2601:
2595:
2586:
2575:
2569:
2563:
2557:
2551:
2545:
2539:
2533:
2526:
2520:
2515:Patricia Crone,
2513:
2507:
2501:
2495:
2492:
2486:
2479:
2473:
2472:
2470:
2468:
2459:. Archived from
2448:
2442:
2441:
2439:
2437:
2414:
2408:
2407:
2379:
2373:
2372:
2366:
2358:
2330:
2324:
2321:
2315:
2310:Fasawi (d.890),
2308:
2302:
2292:
2281:
2274:
2268:
2261:
2255:
2249:
2243:
2237:
2231:
2225:
2219:
2213:
2207:
2201:
2190:
2184:
2178:
2172:
2163:
2157:
2151:
2150:
2122:
2111:
2104:
2098:
2092:
2086:
2080:
2074:
2073:
2071:
2069:
2046:
2040:
2034:
2028:
2022:
2016:
2010:
2004:
1998:
1992:
1986:
1980:
1974:
1968:
1962:
1956:
1946:
1940:
1930:
1924:
1914:
1908:
1902:
1896:
1890:
1881:
1875:
1866:
1860:
1854:
1853:
1845:
1839:
1833:
1827:
1821:
1815:
1814:, p. 13–14.
1809:
1803:
1797:
1791:
1785:
1779:
1773:
1762:
1755:
1749:
1739:
1723:
1720:
1714:
1706:
1700:
1695:(1813-1893) and
1689:
1683:
1670:
1664:
1655:
1649:
1642:
1636:
1632:
1626:
1613:
1168:Sahih al-Bukhari
1006:Muslim societies
949:
942:
935:
919:Islam portal
917:
916:
915:
901:Sheikh al-Hadith
864:
863:
851:Tartib al-Musnad
786:Da'a'im al-Islam
759:Risalah al-Huquq
683:
682:
677:
676:
663:
662:
655:Tahdhib al-Ahkam
649:
648:
633:
632:
618:
617:
606:
605:
577:Tahdhib al-Athar
478:Sahih Ibn Hibban
397:Musnad_al-Bazzar
379:Musnad Abu Ya'la
334:Mu'jam al-Saghir
325:Mu'jam al-Kabeer
307:Majma al-Zawa'id
280:Al-Jami al-Kamil
256:
255:
250:
249:
236:
235:
222:
221:
208:
207:
194:
193:
180:
179:
172:Sahih al-Bukhari
165:
164:
153:
152:
142:
141:
104:
64:
41:
40:
21:
3595:
3594:
3590:
3589:
3588:
3586:
3585:
3584:
3560:
3559:
3553:
3520:
3518:
3516:
3483:
3481:
3477:
3381:
3326:
3324:
3322:
3248:10.2307/1596086
3240:Studia Islamica
3146:
3144:
3137:
3091:
3089:
3087:
3056:
3054:
3052:
3025:
3020:
3012:
3008:
3000:
2996:
2988:
2984:
2976:
2972:
2962:
2960:
2950:
2946:
2941:
2937:
2929:
2925:
2915:
2913:
2909:
2902:
2896:
2892:
2879:
2875:
2867:
2863:
2855:
2851:
2844:
2830:
2826:
2818:
2814:
2802:
2798:
2755:
2751:
2745:Pavlovitch 2016
2743:
2739:
2731:
2727:
2719:
2715:
2707:
2703:
2695:
2691:
2683:
2679:
2671:
2667:
2659:
2655:
2649:Pavlovitch 2016
2647:
2643:
2635:
2628:
2622:Pavlovitch 2016
2620:
2616:
2610:Wansbrough 1977
2608:
2604:
2596:
2589:
2577:Goldziher, I.,
2576:
2572:
2564:
2560:
2552:
2548:
2540:
2536:
2527:
2523:
2514:
2510:
2502:
2498:
2493:
2489:
2480:
2476:
2466:
2464:
2463:on 6 March 2017
2449:
2445:
2435:
2433:
2431:
2415:
2411:
2396:
2380:
2376:
2360:
2359:
2347:
2331:
2327:
2322:
2318:
2309:
2305:
2293:
2284:
2275:
2271:
2262:
2258:
2250:
2246:
2238:
2234:
2226:
2222:
2214:
2210:
2202:
2193:
2185:
2181:
2173:
2166:
2158:
2154:
2147:
2123:
2114:
2105:
2101:
2093:
2089:
2081:
2077:
2067:
2065:
2063:
2047:
2043:
2035:
2031:
2023:
2019:
2011:
2007:
1999:
1995:
1987:
1983:
1975:
1971:
1963:
1959:
1947:
1943:
1931:
1927:
1915:
1911:
1903:
1899:
1891:
1884:
1876:
1869:
1861:
1857:
1846:
1842:
1834:
1830:
1822:
1818:
1810:
1806:
1798:
1794:
1786:
1782:
1774:
1765:
1756:
1752:
1740:
1736:
1732:
1727:
1726:
1721:
1717:
1707:
1703:
1690:
1686:
1671:
1667:
1656:
1652:
1643:
1639:
1633:
1629:
1618:Kutub al-Sittah
1614:
1610:
1605:
1600:
1576:Montgomery Watt
1556:Ignaz Goldziher
1520:
1495:
1490:
1448:Ignác Goldziher
1442:Ignác Goldziher
1436:
1409:
1403:
1388:Gregor Schoeler
1371:G.H.A. Juynboll
1361:G.H.A. Juynboll
1352:
1339:John Wansbrough
1331:
1325:
1310:
1285:Gregor Schoeler
1271:"I never heard
1250:
1219:
1214:
1196:, the Sunan of
1194:Sunan ibn Majah
1189:Kutub al-Sittah
1180:Sunan al-Nasa'i
1176:Sunan Abi Dawud
1166:, referring to
1097:
1095:Kutub al-Sittah
1091:
1046:
1025:
1020:
1018:Hadith sciences
1014:
977:hadith sciences
973:hadith sciences
953:
913:
911:
906:
905:
886:
878:
877:
856:
855:
841:
831:
830:
732:Nahj al-Balagha
705:Wasa'il al-Shia
688:
642:
619:
615:
614:
613:
603:
593:
592:
541:Sunan al-Darimi
415:Musnad al-Siraj
316:Mu'jam al-Awsat
261:
242:Sunan ibn Majah
228:Sunan al-Nasa'i
200:Sunan Abi Dawud
166:
162:
161:
160:
158:Kutub Al-Sittah
150:
139:
129:
128:
102:
79:Hadith sciences
74:
39:
32:Hadith sciences
28:
23:
22:
15:
12:
11:
5:
3593:
3583:
3582:
3577:
3572:
3558:
3557:
3551:
3545:. Prometheus.
3536:
3527:
3514:
3499:
3490:
3468:
3458:(3): 413–444.
3443:
3432:
3423:
3410:
3400:(2): 145–178.
3385:
3379:
3354:
3333:
3320:
3305:
3286:
3269:
3260:
3231:
3222:
3187:
3162:
3153:
3130:
3120:(1): 105–141.
3109:
3098:
3086:978-1780744209
3085:
3063:
3050:
3035:
3024:
3021:
3019:
3018:
3006:
2994:
2982:
2970:
2944:
2935:
2923:
2912:on 10 May 2013
2890:
2873:
2861:
2849:
2842:
2824:
2812:
2796:
2749:
2737:
2725:
2713:
2701:
2689:
2677:
2665:
2653:
2641:
2626:
2614:
2602:
2587:
2579:Muslim Studies
2570:
2558:
2556:, p. 163.
2546:
2534:
2521:
2508:
2496:
2487:
2474:
2443:
2429:
2409:
2394:
2374:
2345:
2325:
2316:
2303:
2282:
2269:
2256:
2254:, p. 163.
2244:
2242:, p. 8–9.
2232:
2220:
2208:
2191:
2179:
2164:
2162:, p. 110.
2152:
2146:978-1851686636
2145:
2139:. p. 32.
2112:
2099:
2087:
2075:
2061:
2041:
2039:, p. 152.
2029:
2017:
2005:
1993:
1981:
1969:
1967:, p. 108.
1957:
1941:
1925:
1909:
1897:
1882:
1867:
1855:
1840:
1828:
1816:
1804:
1792:
1788:Gharaibeh 2023
1780:
1778:, p. 174.
1763:
1750:
1733:
1731:
1728:
1725:
1724:
1715:
1708:"In truth the
1701:
1693:Aloys Sprenger
1684:
1665:
1650:
1637:
1627:
1623:The Four Books
1607:
1606:
1604:
1601:
1599:
1596:
1519:
1516:
1494:
1491:
1489:
1486:
1478:Muslim Studies
1458:Joseph Schacht
1453:Muslim Studies
1435:
1432:
1414:isnad-cum-matn
1405:Main article:
1402:
1399:Isnad-cum-matn
1396:
1394:in the 1990s.
1357:Joseph Schacht
1351:
1348:
1327:Main article:
1324:
1321:
1309:
1306:
1277:
1276:
1273:Jabir ibn Zayd
1269:
1249:
1246:
1245:
1244:
1241:
1238:
1235:
1232:
1229:
1226:
1218:
1215:
1213:
1210:
1206:Malik ibn Anas
1113:ʻilm al-ḥadīth
1090:
1087:
1060:Shafi'i school
1045:
1042:
1024:
1021:
1013:
1010:
996:isnad-cum-matn
960:Hadith studies
955:
954:
952:
951:
944:
937:
929:
926:
925:
908:
907:
904:
903:
898:
893:
887:
885:Related topics
884:
883:
880:
879:
874:
873:
872:
871:
858:
857:
854:
853:
848:
842:
837:
836:
833:
832:
827:
826:
824:
818:
817:
815:
809:
808:
806:
804:Haqq al-Yaqeen
800:
799:
797:
791:
790:
788:
782:
781:
779:
773:
772:
770:
764:
763:
761:
755:
754:
752:
746:
745:
743:
737:
736:
734:
728:
727:
725:
723:Bihar al-Anwar
719:
718:
716:
710:
709:
707:
701:
700:
698:
692:
691:
689:
686:
679:
678:
671:
665:
664:
657:
651:
650:
643:
638:
635:
634:
627:
621:
620:
609:
604:
599:
598:
595:
594:
589:
588:
583:
580:
579:
574:
571:
570:
568:Shu'ab al-Iman
565:
562:
561:
556:
553:
552:
547:
544:
543:
538:
535:
534:
529:
526:
525:
520:
517:
516:
511:
508:
507:
502:
499:
498:
493:
490:
489:
484:
481:
480:
475:
472:
471:
466:
463:
462:
457:
454:
453:
448:
445:
444:
442:Musnad Humaidi
439:
436:
435:
430:
427:
426:
421:
418:
417:
412:
409:
408:
403:
400:
399:
394:
391:
390:
385:
382:
381:
376:
373:
372:
367:
364:
363:
358:
355:
354:
349:
346:
345:
340:
337:
336:
331:
328:
327:
322:
319:
318:
313:
310:
309:
304:
301:
300:
298:Kitab al-Athar
295:
292:
291:
286:
283:
282:
277:
274:
273:
268:
265:
264:
262:
259:
252:
251:
244:
238:
237:
230:
224:
223:
216:
210:
209:
202:
196:
195:
188:
182:
181:
174:
168:
167:
156:
151:
146:
145:
140:
135:
134:
131:
130:
127:
126:
121:
116:
111:
106:
98:
97:
96:
91:
81:
75:
72:Hadith studies
70:
69:
66:
65:
57:
56:
50:
49:
26:
18:Hadith scholar
9:
6:
4:
3:
2:
3592:
3581:
3578:
3576:
3573:
3571:
3568:
3567:
3565:
3554:
3552:1-59102-201-0
3548:
3544:
3543:
3537:
3534:. De Gruyter.
3533:
3528:
3517:
3515:9789004290952
3511:
3507:
3506:
3500:
3497:. De Gruyter.
3496:
3491:
3476:
3475:
3469:
3465:
3461:
3457:
3453:
3449:
3444:
3440:
3439:
3433:
3429:
3424:
3420:
3416:
3411:
3407:
3403:
3399:
3395:
3391:
3386:
3382:
3376:
3372:
3368:
3364:
3360:
3355:
3351:
3347:
3343:
3339:
3334:
3323:
3321:9781782544159
3317:
3313:
3312:
3306:
3302:
3298:
3294:
3293:
3287:
3283:
3279:
3275:
3270:
3266:
3261:
3257:
3253:
3249:
3245:
3241:
3237:
3232:
3228:
3223:
3218:
3213:
3209:
3205:
3202:(1–2): 2–59.
3201:
3197:
3193:
3188:
3184:
3180:
3176:
3172:
3168:
3163:
3159:
3154:
3143:
3136:
3131:
3127:
3123:
3119:
3115:
3110:
3106:
3105:
3099:
3088:
3082:
3078:
3074:
3073:
3068:
3064:
3053:
3047:
3043:
3042:
3036:
3032:
3027:
3026:
3015:
3010:
3003:
2998:
2991:
2986:
2979:
2974:
2959:
2955:
2948:
2939:
2933:, p. 90.
2932:
2927:
2908:
2901:
2894:
2887:
2883:
2877:
2870:
2865:
2859:, p. 76.
2858:
2853:
2845:
2843:0-19-511234-2
2839:
2835:
2828:
2821:
2816:
2809:
2807:
2800:
2792:
2788:
2784:
2780:
2776:
2772:
2768:
2764:
2760:
2753:
2747:, p. 25.
2746:
2741:
2734:
2729:
2722:
2721:Schoeler 1996
2717:
2710:
2705:
2699:, p. 43.
2698:
2693:
2687:, p. 14.
2686:
2681:
2674:
2669:
2662:
2657:
2650:
2645:
2638:
2637:Reinhart 2010
2633:
2631:
2624:, p. 23.
2623:
2618:
2612:, p. 40.
2611:
2606:
2599:
2594:
2592:
2584:
2580:
2574:
2567:
2562:
2555:
2550:
2543:
2538:
2531:
2525:
2518:
2512:
2505:
2500:
2491:
2484:
2478:
2462:
2458:
2454:
2451:Cook, David.
2447:
2432:
2430:9780817912963
2426:
2422:
2421:
2413:
2405:
2401:
2397:
2391:
2387:
2386:
2378:
2370:
2364:
2356:
2352:
2348:
2342:
2338:
2337:
2329:
2320:
2313:
2307:
2300:
2298:
2297:In God's Path
2291:
2289:
2287:
2279:
2273:
2266:
2260:
2253:
2248:
2241:
2236:
2230:, p. 16.
2229:
2224:
2218:, p. 36.
2217:
2212:
2206:, p. 95.
2205:
2200:
2198:
2196:
2189:, p. 82.
2188:
2183:
2176:
2171:
2169:
2161:
2156:
2148:
2142:
2138:
2134:
2131:
2127:
2121:
2119:
2117:
2109:
2103:
2096:
2091:
2085:, p. 93.
2084:
2079:
2064:
2062:9780817912963
2058:
2054:
2053:
2045:
2038:
2033:
2027:, p. 18.
2026:
2021:
2015:, p. 94.
2014:
2009:
2003:, p. 83.
2002:
1997:
1991:, p. 51.
1990:
1985:
1979:, p. 10.
1978:
1973:
1966:
1965:Juynboll 1987
1961:
1954:
1952:
1945:
1938:
1936:
1929:
1922:
1920:
1913:
1907:, p. 18.
1906:
1901:
1895:, p. 15.
1894:
1889:
1887:
1880:, p. 98.
1879:
1874:
1872:
1865:, p. 11.
1864:
1859:
1851:
1844:
1838:, p. 12.
1837:
1832:
1825:
1820:
1813:
1808:
1801:
1796:
1789:
1784:
1777:
1772:
1770:
1768:
1760:
1754:
1747:
1743:
1738:
1734:
1719:
1711:
1705:
1699:(1819-1905)
1698:
1694:
1688:
1681:
1680:Sadam Hussein
1676:
1669:
1662:
1661:
1654:
1647:
1641:
1631:
1624:
1620:
1619:
1612:
1608:
1595:
1593:
1589:
1588:Ahl al-Qurʾān
1585:
1580:
1577:
1573:
1570:, Goldziher,
1569:
1565:
1559:
1557:
1553:
1552:Henri Lammens
1549:
1545:
1540:
1538:
1533:
1529:
1525:
1515:
1512:
1508:
1504:
1499:
1485:
1483:
1479:
1472:
1467:
1465:
1464:
1459:
1455:
1454:
1449:
1440:
1431:
1429:
1425:
1421:
1417:
1415:
1408:
1400:
1395:
1393:
1392:Andreas Görke
1389:
1385:
1384:Harald Motzki
1381:
1375:
1372:
1368:
1367:
1362:
1358:
1347:
1344:
1340:
1336:
1335:ʿilm al-rijāl
1330:
1320:
1316:
1314:
1305:
1302:
1298:
1292:
1288:
1286:
1282:
1274:
1270:
1267:
1263:
1259:
1258:
1257:
1255:
1242:
1239:
1236:
1233:
1230:
1227:
1224:
1223:
1222:
1209:
1207:
1203:
1199:
1195:
1191:
1190:
1185:
1181:
1177:
1173:
1169:
1165:
1160:
1158:
1154:
1150:
1146:
1142:
1138:
1134:
1130:
1126:
1121:
1116:
1114:
1110:
1106:
1105:ahl al-sunnah
1102:
1096:
1086:
1084:
1080:
1076:
1072:
1068:
1067:
1061:
1057:
1053:
1052:
1041:
1039:
1035:
1031:
1019:
1009:
1007:
1001:
999:
997:
992:
988:
987:
982:
978:
974:
969:
965:
961:
950:
945:
943:
938:
936:
931:
930:
928:
927:
924:
920:
910:
909:
902:
899:
897:
894:
892:
891:Ahl al-Hadith
889:
888:
882:
881:
868:
862:
861:
860:
859:
852:
849:
847:
844:
843:
840:
835:
834:
825:
823:
820:
819:
816:
814:
811:
810:
807:
805:
802:
801:
798:
796:
793:
792:
789:
787:
784:
783:
780:
778:
775:
774:
771:
769:
766:
765:
762:
760:
757:
756:
753:
751:
748:
747:
744:
742:
739:
738:
735:
733:
730:
729:
726:
724:
721:
720:
717:
715:
712:
711:
708:
706:
703:
702:
699:
697:
694:
693:
684:
672:
670:
667:
666:
661:تهذیب الاحکام
658:
656:
653:
652:
644:
641:
637:
636:
631:الكتاب الكافي
628:
626:
625:Kitab al-Kafi
623:
622:
612:
607:
602:
597:
596:
587:
584:
582:
581:
578:
575:
573:
572:
569:
566:
564:
563:
560:
557:
555:
554:
551:
548:
546:
545:
542:
539:
537:
536:
533:
530:
528:
527:
524:
521:
519:
518:
515:
512:
510:
509:
506:
503:
501:
500:
497:
494:
492:
491:
488:
485:
483:
482:
479:
476:
474:
473:
470:
467:
465:
464:
461:
458:
456:
455:
452:
449:
447:
446:
443:
440:
438:
437:
434:
431:
429:
428:
425:
422:
420:
419:
416:
413:
411:
410:
407:
404:
402:
401:
398:
395:
393:
392:
389:
386:
384:
383:
380:
377:
375:
374:
371:
368:
366:
365:
362:
359:
357:
356:
353:
350:
348:
347:
344:
341:
339:
338:
335:
332:
330:
329:
326:
323:
321:
320:
317:
314:
312:
311:
308:
305:
303:
302:
299:
296:
294:
293:
290:
289:Kanz al-Ummal
287:
285:
284:
281:
278:
276:
275:
272:
269:
267:
266:
257:
245:
243:
240:
239:
231:
229:
226:
225:
217:
215:
212:
211:
203:
201:
198:
197:
189:
187:
184:
183:
175:
173:
170:
169:
159:
154:
149:
144:
143:
138:
133:
132:
125:
122:
120:
117:
115:
112:
110:
107:
105:
99:
95:
92:
90:
87:
86:
85:
82:
80:
77:
76:
73:
68:
67:
63:
59:
58:
55:
52:
51:
47:
43:
42:
37:
33:
19:
3541:
3531:
3519:. Retrieved
3504:
3494:
3482:. Retrieved
3473:
3455:
3451:
3437:
3427:
3418:
3397:
3393:
3362:
3341:
3325:. Retrieved
3310:
3291:
3281:
3277:
3264:
3239:
3226:
3199:
3195:
3177:(1): 40–80.
3174:
3170:
3157:
3145:. Retrieved
3141:
3117:
3113:
3103:
3090:. Retrieved
3071:
3055:. Retrieved
3040:
3030:
3023:Bibliography
3009:
2997:
2985:
2973:
2961:. Retrieved
2957:
2947:
2938:
2926:
2914:. Retrieved
2907:the original
2893:
2876:
2869:Smith, H. P.
2864:
2852:
2833:
2827:
2815:
2805:
2804:D.W. Brown,
2799:
2766:
2762:
2752:
2740:
2728:
2716:
2704:
2692:
2680:
2673:Van Ess 1975
2668:
2661:Kramers 2004
2656:
2644:
2617:
2605:
2578:
2573:
2566:Schacht 1950
2561:
2554:Schacht 1950
2549:
2537:
2529:
2524:
2516:
2511:
2499:
2490:
2482:
2477:
2465:. Retrieved
2461:the original
2456:
2446:
2434:. Retrieved
2419:
2412:
2384:
2377:
2335:
2328:
2319:
2311:
2306:
2296:
2277:
2272:
2264:
2259:
2247:
2235:
2223:
2211:
2182:
2155:
2133:
2129:
2107:
2102:
2090:
2078:
2066:. Retrieved
2051:
2044:
2037:Schacht 1950
2032:
2020:
2008:
1996:
1984:
1972:
1960:
1950:
1944:
1934:
1928:
1918:
1912:
1900:
1863:Schacht 1950
1858:
1849:
1843:
1836:Schacht 1950
1831:
1826:, p. 1.
1824:Schacht 1950
1819:
1807:
1802:, p. 4.
1800:Schacht 1950
1795:
1783:
1758:
1753:
1745:
1741:
1737:
1718:
1709:
1704:
1697:William Muir
1687:
1674:
1668:
1658:
1653:
1645:
1640:
1630:
1616:
1611:
1587:
1583:
1581:
1563:
1560:
1541:
1536:
1531:
1521:
1506:
1502:
1500:
1496:
1481:
1477:
1474:
1469:
1461:
1456:(1890), and
1451:
1445:
1427:
1423:
1413:
1410:
1398:
1379:
1376:
1364:
1353:
1342:
1334:
1332:
1317:
1311:
1300:
1294:
1290:
1278:
1265:
1251:
1220:
1198:Al-Daraqutni
1187:
1172:Sahih Muslim
1161:
1149:Ibn al-Salah
1140:
1136:
1128:
1117:
1112:
1108:
1104:
1098:
1064:
1054:) came with
1049:
1047:
1038:ahl al-kalām
1037:
1033:
1026:
1002:
995:
990:
984:
980:
959:
958:
813:Ain Al-Hayat
248:سنن ابن ماجه
206:سنن أبي داود
186:Sahih Muslim
178:صحيح البخاري
124:Israʼiliyyat
103:(categories)
89:Sahih hadith
71:
3521:9 September
2916:22 February
2857:Hallaq 1999
2820:Hallaq 1999
2769:(46): 203.
2709:Motzki 1996
2544:: p.119-120
2528:Crone, P.,
2252:Little 2024
1949:An-Nawawi,
1933:An-Nawawi,
1917:An-Nawawi,
1776:Motzki 2000
1584:Kur’ancılar
1034:ahl al-raʿy
669:Al-Istibsar
234:سنن النسائي
220:سنن الترمذي
137:Collections
84:Terminology
3564:Categories
3242:(89): 88.
3051:0521570778
3014:Kizil 2020
3002:Kizil 2020
2990:Kizil 2020
2978:Kizil 2020
2958:Mawrid.org
2931:Brown 1999
2886:Singer, I.
2240:Brown 2007
2216:Brown 1999
2204:Brown 1999
2187:Brown 1999
2175:Brown 1999
2160:Brown 1999
2083:Brown 1999
2025:Brown 1999
2013:Brown 1999
2001:Brown 1999
1989:Brown 1999
1977:Brown 1999
1905:Brown 2014
1893:Brown 1999
1878:Brown 1999
1812:Brown 1999
1598:References
1568:Wellhausen
1511:al-Shafi'i
1313:Reza Aslan
1279:Historian
1153:Al-Dhahabi
1093:See also:
1056:al-Shāfiʿī
1016:See also:
846:Jami Sahih
3284:: 97–118.
3196:Der Islam
3171:Der Islam
2783:1302-4973
2733:Kara 2024
2685:Kara 2024
2457:mille.org
2404:869264021
2363:cite book
2355:255049843
2295:Hoyland,
1730:Citations
1564:İslamiyat
1200:, or the
1030:followers
896:Criticism
867:Ahmadiyya
822:Al-Ghadir
675:الاستبصار
192:صحيح مسلم
3580:Quranism
3464:23044959
3441:. Brill.
3327:26 March
3160:. Brill.
3147:29 March
3107:. Brill.
3069:(2014).
2963:28 March
2791:29538660
2467:31 March
2436:28 March
2128:(2009).
2068:28 March
1416:analysis
1401:analysis
1301:Al-Nahar
1297:Gulf War
1287:writes:
1217:Overview
1164:Sahihayn
998:analysis
968:Muhammad
923:Category
921:•
114:Musannaf
46:a series
44:Part of
3484:3 March
3256:1596086
3126:1528770
2600:: p.430
2585:: p.117
2506:: p.118
2481:No God
2301:: p.137
2278:Tabaqat
2097:: p.115
1955:: p.229
1939:: p.168
1923:: p.203
1572:Schacht
1266:ahadith
1202:Muwatta
696:Al-Wafi
3570:Hadith
3549:
3512:
3462:
3377:
3318:
3299:
3254:
3124:
3092:4 June
3083:
3057:10 May
3048:
2840:
2810:: p.84
2808:, 1996
2789:
2781:
2532:, p.33
2427:
2402:
2392:
2353:
2343:
2299:, 2015
2143:
2059:
1953:, 1975
1937:, 1975
1921:, 1975
1710:Hadith
1592:Sunnah
1574:, and
1524:Turkey
1507:hadith
1503:hadith
1482:isnads
1420:hadith
1390:, and
1308:Isnads
1137:ʿadāla
1133:sahaba
1101:Sunnah
1071:Sharia
964:hadith
687:Others
260:Others
119:Musnad
101:Types
54:Hadith
3478:(PDF)
3460:JSTOR
3297:JSTOR
3252:JSTOR
3227:Islam
3138:(PDF)
2910:(PDF)
2903:(PDF)
2787:S2CID
1646:isnad
1603:Notes
1428:isnād
1141:ḍābiṯ
1129:sihha
1125:isnad
1109:ṣaḥīḥ
1083:salat
1081:, or
1075:Ghusl
991:isnad
981:isnad
839:Ibadi
148:Sunni
94:Maudu
3547:ISBN
3523:2020
3510:ISBN
3486:2020
3375:ISBN
3329:2015
3316:ISBN
3149:2018
3122:SSRN
3094:2018
3081:ISBN
3059:2018
3046:ISBN
2965:2018
2918:2012
2838:ISBN
2779:ISSN
2469:2018
2438:2018
2425:ISBN
2400:OCLC
2390:ISBN
2369:link
2351:OCLC
2341:ISBN
2141:ISBN
2070:2018
2057:ISBN
1746:xiii
1660:matn
1424:matn
1359:and
1178:and
1170:and
1145:matn
1079:Wudu
1066:wahy
1051:fiqh
986:matn
601:Shia
3456:130
3402:doi
3367:doi
3346:doi
3244:doi
3212:hdl
3204:doi
3179:doi
2771:doi
1484:".
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