223:(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
202:
time, 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.
152:, only possible if the tradition has been misattributed to, and therefore post-dates, Ibn Sirin). Since Juynboll, who has observed that the earliest sources most commonly associate the use of this word in isolation with the Second Fitna, it has become increasingly accepted that the tradition in question localizes the beginnings of the use of isnads to the era of the Second Fitna. Furthermore, Juynboll's assessment has alleviated the skepticism towards the question of whether Ibn Sirin made this claim.
709:
85:ʿUthmān from his father from Abū Hurayra from the Prophet who said..." The only other religious culture in which we find such a style of attribution is Judaism, as in “Rabbi Zeriqa said: Rabbi Ammi said: Rabbi Simeon ben Laqish said:...” What was different was that once adopted in Islam the practice was developed much more systematically and applied to a much wider range of material.
201:
Today, 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
193:
developed and increasingly prioritized complete
Prophetic isnads (without any missing links and going back to Muhammad) in the post-150 AH period, there was a growing incentive to modify or forge isnads to meet these criteria. Isnads recorded in this era but do not meet this criteria are therefore
166:
In contemporary hadith studies, isnads have been subjected to a heightened level of scrutiny, and virtually all authorities believe that isnads have been afflicted with higher levels of partial or complete forgery than had been commonly presumed. Complete forgeries would constitute a wholesale
84:
We can then go on to find elements in the
Islamic edifice that look like specific borrowings from Judaism ... the chain of transmitters that accompanies an oral account, known on the Muslim side as the isnād, as in "Muḥammad ibn Yūsuf informed us from Sufyān from Abū ʾl-Zinād from Mūsā ibn Abī
89:
A number of propositions have been made concerning the time that isnads began to be used in conjunction with the passing on of tradition in the
Islamic world. One of the most common pieces of evidence considered in these discussions is in a statement that has been attributed to the
102:
Lam yakūnū yas’alūna ‘an al-isnād. Fa-lammā waqa‘at al-fitna qālū: "Sammū la-nā rijāla-kum fa-yunẓaru ilā ahl al-sunna fa-yu’khadhu ḥadīthu-hum wa-yunẓaru ilā ahl al-bida‘ fa-lā yu’khadhu ḥadīthu-hum."
30:
refers to a list of people who passed on a tradition, from the original authority to whom the tradition is attributed to, to the present person reciting or compiling that tradition. The tradition an
189:. For Schacht, isnads "grew backwards", meaning that over time, the tradition was attributed to earlier and earlier authorities until they reached back to Muhammad. According to this view, as the
45:
According to the traditional
Islamic view, the tradition of the hadith sciences has succeeded in the use of isnads to distinguish between authentic and inauthentic traditions going back to
167:
invention of an isnad, whereas partial forgery typically involves fabricating a list of early transmitters of a tradition to connect it with a figure of higher prestige, such as
57:, however, is that isnads were commonly susceptible to forgery and so had to be scrutinized before being used to guarantee the transmission of a tradition.
661:"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"
116:), so that we can recognize the people of tradition and accept their ḥadīth, and recognize the people of innovation and accept not their ḥadīth."
68:
proposed that the practice of combining a tradition or saying with a chain of transmitters going back to an original authority originated in
194:
more likely to be real, as they had not been furnished and shaped according to the emerging editorial standards of hadith scholars (
726:
181:
42:
and are prioritized in the process that seeks to determine if the tradition in question is authentic or inauthentic.
198:). This view has materialized in Schacht's oft-quoted maxim: "the more perfect the isnad, the later the tradition".
685:
604:
76:, before it underwent a much more elaborate native systematization in the Islamic tradition. According to
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175:. One of the most skeptical instances of modern views on isnads comes from the influential writings of
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172:
50:
447:
418:
380:
77:
770:
217:
211:
133:
124:. However, this term is ambiguous, and so much scholarly debate has concerned the meaning of
613:
Horowitz, Joseph (2016a). "The
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185:(1950), argued that isnads were sweepingly fabricated towards the end of the second
672:
651:
641:
599:
591:
186:
633:
Muslim tradition: Studies in chronology, provenance and authorship of early ḥadīth
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231:) of a hadith correlates with the variation in the listed chain of transmitters (
190:
141:
73:
65:
23:
749:
Charakter Und
Authentie Der Muslimischen Überlieferung Über Das Leben Mohammeds
676:
176:
161:
149:
54:
38:. Isnads are an important feature of the genre of Islamic literature known as
759:
595:
137:
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According to this tradition, the use of isnads begins with the era of the
145:
129:
698:
95:
424:
168:
46:
480:
16:
The chain of narrators who have transmitted the report the Hadith
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112:(civil war) broke out, they said, "name to us your informants (
39:
560:
Brown, Daniel (2020). "Introduction". In Brown, Daniel (ed.).
91:
20:
216:
In the 1990s, hadith historians developed a method known as
128:
in this passage, as it could be taken as a reference to the
580:"First Century Sources for the Life of Muḥammad? A Debate"
357:
But God : The
Origins, Evolution, and Future of Islam
325:
578:
Gorke, Andreas; Motzki, Harald; Schoeler, Gregor (2012).
362:
528:
458:
456:
267:
265:
313:
516:
453:
337:
262:
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by identifying how variation in the text or content (
504:
289:
277:
577:
562:
The Wiley
Blackwell Concise Companion to the Hadith
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Before Orthodoxy: The Satanic Verses in Early Islam
486:
396:(1987/2002 paperback), pp. 23–34, paperback edition
492:
468:
301:
605:20.500.11820/3d20ef49-7ff3-4fb4-bb67-e8adceebc019
446:, v.2, London, 1966, 1971, pp.140-141, quoted in
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250:
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235:) across multiple versions of the same report.
374:
436:
72:from where it was adopted into the nascent
707:
696:
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331:
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205:
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612:
603:
359:by Reza Aslan, (Random House, 2005) p.163
295:
283:
746:
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510:
399:
368:
155:
728:The Origins of Muhammadan Jurisprudence
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430:
758:
683:
658:
498:
462:
559:
550:
448:Ibn Rawandi, "Origins of Islam", 2000
419:Ibn Rawandi, "Origins of Islam", 2000
381:Ibn Rawandi, "Origins of Islam", 2000
343:
271:
256:
639:
568:
522:
474:
307:
182:Origins of Muhammadan Jurisprudence
13:
407:Roman, Provincial, and Islamic Law
53:. The contemporary view in modern
14:
782:
564:. Wiley-Blackwell. pp. 1–11.
487:Gorke, Motzki & Schoeler 2012
394:Roman, Provincial and Islamic Law
34:is associated with is called the
631:Juynboll, Gauntier H.A. (1983).
624:Hadith: Origins and Developments
615:Hadith: Origins and Developments
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386:
104:They were not asking about the
98:(d. 110/728 AD), which states:
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617:. Routledge. pp. 151–158.
349:
1:
635:. Cambridge University Press.
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60:
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684:Motzki, Harald (2000).
659:Motzki, Harald (1996).
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212:Isnad-cum-matn analysis
206:Isnad-cum-matn analysis
179:(d. 1969), who, in his
148:(744–750) (the view of
140:(680–692) (the view of
569:Cook, Michael (2024).
551:Ahmed, Shahab (2015).
118:
87:
156:Modern hadith studies
134:Muhammad Mustafa Azmi
100:
82:
734:. Oxford: Clarendon
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66:Joseph Horowitz
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24:study of hadith
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444:Muslim Studies
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324:
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310:, p. 189.
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296:Horowitz 2016b
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284:Horowitz 2016a
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261:
248:
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240:
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219:isnad-cum-matn
210:Main article:
207:
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177:Joseph Schacht
162:Hadith studies
160:Main article:
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150:Joseph Schacht
62:
59:
55:hadith studies
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9:
6:
4:
3:
2:
783:
772:
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751:. De Gruyter.
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590:(1–2): 2–59.
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537:, p. 25.
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511:Schoeler 1996
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369:Juynboll 1983
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322:, p. 18.
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671:(1): 40–80.
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31:
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18:
720:(1): 17–48.
499:Motzki 1996
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405:Crone, P.,
196:muhaddithin
146:Third Fitna
130:First Fitna
108:. When the
760:Categories
714:Al-Qanṭara
344:Ahmed 2015
272:Ahmed 2015
257:Brown 2020
239:References
144:), or the
51:companions
665:Der Islam
584:Der Islam
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475:Kara 2024
308:Cook 2024
244:Citations
173:followers
96:Ibn Sirin
703:. Brill.
221:analysis
169:Muhammad
94:scholar
49:and his
47:Muhammad
738:3 March
545:Sources
450:: p.117
383:: p.118
355:No God
136:), the
61:Origins
21:Islamic
19:In the
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409:, p.33
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92:Basran
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732:(PDF)
648:JSTOR
233:isnād
126:fitna
122:fitna
114:rijāl
110:fitna
106:isnād
32:isnad
26:, an
740:2020
229:matn
36:matn
673:doi
600:hdl
592:doi
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712:.
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667:.
663:.
598:.
588:89
586:.
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455:^
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