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Since its inception, the study of ad th conducted by scholars trained in the Western academic tradition has been marked by sharp methodological debates. A focal issue is the origin and development of traditions on the advent of Islam. Scholars' verdicts on these traditions have ranged from late fabrications without any historical value for the time concerning which the narrations purport to give information to early, accurately transmitted texts that allow one to reconstruct Islamic origins . Starting from previous contributions to the debate, the studies collected in this volume show that, by careful analysis of their texts and chains of transmission, the history of Muslim traditions can be reconstructed with a high degree of probability and their historicity assessed afresh.
Hadith is understood here in its broader meaning as the bulk of the texts which contain information on the prophet Muhammad and his Companions, having the form of transmissions from them. The reliability of this material as a source for early Islam is still a highly debated issue. This selection of articles presents the different points of view in this debate and the varying methodological approaches with which scholars trained in modern secular sciences have tried to find a solution to the problem.
The current view among Western scholars of Islam concerning the early development of Islamic jurisprudence was shaped by Joseph Schacht’s famous study on the subject published 50 years ago. Since then new sources became available which make a critical review of his theories possible and desirable. This volume uses one of these sources to reconstruct the development of jurisprudence at Mecca, virtually unknown until now, from the beginnings until the middle of the second Islamic century. New methods of analysis are developed and tested in order to date the material contained in the earliest compilations of legal traditions more properly. As a result the origins of Islamic jurisprudence can be dated much earlier than claimed by Schacht and his school.
This important work is a source-critical study of a group of traditions (aḥādīth) found in Ibn Isḥāq's Biography (Sīra) of the prophet Muḥammad, widely considered one of the most important early historical texts on the Prophet's life. Through a meticulous isnād-cum-matn analysis, the author reveals that Ibn Isḥāq relied on Muḥammad b. Abī Muḥammad, a hitherto undocumented source of his. Important new light is also shed on problems with Ibn Hishām's recension of Ibn Isḥāq's Sīra.
This collection of articles examines the various and often mutually exclusive methodological approaches and theoretical assumptions used by scholars of Islamic origins.
This encyclopedic work on Islam comprises English translations of all canonical ḥadīths, complete with their respective chains of transmission (isnāds). By conflating the variant versions of the same ḥadīth, the repetitiveness of its literature has been kept wherever possible to a minimum. The latest methods of isnād analysis, described in the general introduction, have been employed in an attempt to identify the person(s) responsible for each ḥadīth. The book is organized in the alphabetical order of those persons. These are the so-called ‘common links’. Each of them is listed with the tradition(s) for the wording of which he can be held accountable, or with which he can at least be associated. Within each article, the traditions are referred to in bold figures in the numerical order as they were distilled from the more than 19,000 isnāds listed in Tuḥfat al-ashrāf bi maʿrifat al-aṭrāf by the Syrian ḥadīth scholar Yusuf b. ʿAbd ar-Raḥmān al-Mizzī (d. 742/1341). Medieval commentaries as well as assorted biographical lexicons were drawn upon to illustrate the text of each tradition in all theological, social, legal and other noteworthy aspects discernible in it. Thus no details of eschatology, superstitions, miraculous phenomena, Jahili practices etc. were left without the clarifying comments of contemporary and later theologians, historians and ḥadīth experts culled from such works as the Fatḥ al-bārī, a major commentary of Bukhārī’s Ṣaḥīḥ by Ibn Ḥajar al-ʿAsqalānī (d. 852/1448) or the commentary by Yaḥya b. Sharaf an-Nawawī (d. 676/1277) of the Ṣaḥīḥ of Muslim b. al-Ḥajjāj. The encyclopedia concludes with an exhaustive index and glossary of names and concepts, which functions at the same time as a concordance. In short, this work presents an indispensable sourcebook of the development of Islam in all its facets during the first three centuries since its foundation as reflected in canonical ḥadīth.
Ten revised versions of presentations at an international colloquium held in October 1997 in Nijmagen, the Netherlands, provide a range of methodological approaches and use varying types of evidence to examine issues around the sources for the several biographies of The Prophet written between the end of the second and end of the third Islamic centuries. Five of them look at the development of the sira tradition of writing the life of Muhammad; the other five at the historical reliability of the biographical source material, including that used by the earliest Christian writings. Annotation copyrighted by Book News, Inc., Portland, OR.
This text summarises and critiques the major positions on the issue of the authenticity of traditions (hadiths) which claim to preserve the words and deeds of Muhammad and early Muslim scholars in general and exegetical hadiths in particular.
