Western Hadith Studies

Brown, Daniel W.

doi:10.1002/9781118638477.ch2

Cited by 4 publications

(19 citation statements)

References 21 publications

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“…39 While the Sunnis vested their religious authority in the 'ulama', the Shiʿa saw the family of the Prophet (s) as the vessel of continued esoteric knowledge and conferred special status on their descendants, calling them imams (leaders). 40 Over time, the Shiʿa Muslims further branched into several sects, with the Imami or Twelver Shiʿas forming the majority along with smaller groups such as the Ismaʿilis and the Zaydis. The bulk of the Shiʿa came to believe that the following 12 imams were divinely directed members of the Prophet's family and held the authority to interpret the Qur'an and Sunnah: '…”

Section: Section 2: the Civil Warsmentioning

confidence: 99%

“…42 Due to competing political interests and the various sides vying for influence, there was also an upsurge in fabricated traditions attributed to the Prophet (s) in the aftermath of the second fitna. 43 The Qur'an had become fixed during the caliphate of 'Uthman 44 but hadith proved to be a far more fluid terrain because, unlike the Qur'an, the Prophet (s) discouraged the writing of hadith as he did not want his words to be mistakenly conflated with the Qur'an. 45 Just as hadith was used to advance political and sectarian agendas, 46 so was Qur'anic exegesis 47 and the task fell to the 'ulama to maintain the authenticity of the former and uphold the correct interpretation of the latter.…”

Section: Section 3: Hadith Scholarshipmentioning

confidence: 99%

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Muslim Intellectual History

Pervez

2023

AJIS

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This article strives to chart the intellectual history of Muslims and the trans-civilizational, discursive tradition of Islam spanning fourteen centuries. It chronicles the scholarly projects shaping Islamic thought as they developed in the wake of the Prophet’s (s) death and intensified in the ensuing centuries despite the numerous changes and tumultuous times the Muslim ummah encountered. Together with an accompanying map and visual timeline, it endeavors to empower students of Islam in general and Islamic Studies programs in particular with an appreciation of the breadth and depth of Muslim intellectual history. The article begins by tracing the foundation of early regional centers, the side-by-side formation of disciplines, the development of the various legal schools as well as the many strains of Islamic thought, and how they not only influenced one another but also became absorbed into mainstream Islam, ending with an overview of the impact of modernity on Islamic thought. Through this effort, I hope that students will be able to cultivate a rudimentary understanding of Islamic scholarship in its historical context, make interdisciplinary connections, critically engage with the individual disciplines in their focused study, and gain an overall nuanced reverence for the collective Muslim intellectual legacy across 1400 years along with the diversified scholarly struggles to diligently honor and observe the message received from the Prophet Muhammad (s). The map and timeline accompanying the present survey of Muslim intellectual history are available here.

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Section: Section 2: the Civil Warsmentioning

confidence: 99%

Section: Section 3: Hadith Scholarshipmentioning

confidence: 99%

Muslim Intellectual History

Pervez

2023

AJIS

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“…Jonathan Brown and other scholars have accurately described many of the tensions and methodological issues involved in utilizing classical Muslim historiography and ḣ adīth as sources for history. 23 The tendency of pro-ʿAlid Sunnī and Shīʿī writers to exalt ʿAlī and, conversely, that of the ʿUthmāniyya to laud ʿAlī's political rivals certainly problematize efforts to establish an "objective" historical description of events. As a result, most claims to objective historical truth about this early period should be viewed with caution.…”

Section: The Significance Of Muslim Historiographymentioning

confidence: 99%

Opposing the Imam

Husayn¹

2021

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This book considers the enduring legacy of early Muslims who were hostile to ʿAlī and his descendants, the ʿAlids. Later Muslim authors acknowledged the existence of such figures associated with "anti-ʿAlid sentiment" (naṡb) up to the ninth century. Later representatives of both Sunnī and Shīʿī orthodoxy condemned anti-ʿAlid sentiment as heretical, but many of these anti-ʿAlids nonetheless became revered figures in Sunnī Islam. They made literary contributions that subsequent Sunnī authorities transmitted, and circulated views about ʿAlī that later Sunnīs partially accepted as accurate. This book identifies those anti-ʿAlids and the ways in which their beliefs have impacted Sunnī Islam.Anti-ʿAlid sentiment has received little scholarly attention for a number of reasons. First, unlike pro-ʿAlid sentiment, which found intellectual backing in Shīʿism, anti-ʿAlid sentiment in its most radical form was not represented by a parallel independent and enduring sect. Radical anti-ʿAlids participated in a variety of ideological and political circles, but it seems that the sects that flourished did not fully embrace their doctrines. Sunnīs adopted only the more moderate beliefs espoused by anti-ʿAlids active in pro-Umayyad and ʿUthmānī circles. The same can be said about Ibāḋism, the sole surviving branch of the Khārijī community that once encompassed numerous rival factions. The Ibāḋīs denounced other, now extinct Khārijī sects as extremists and hence did not preserve the literary works of their rivals. Although Ibāḋīs today mildly condemn ʿAlī and reject any veneration of him, Khārijī anti-ʿAlidism was much more pronounced in previous centuries. Consequently, heresiographers writing in later centuries did not dedicate separate chapters to anti-ʿAlids.

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“…Reading a book properly required learning it from a teacher who heard it read aloud. 32 Muhammad Mustafa al-Azami (d. 2017) argues that at times, Muslim scholars intentionally used difficult words or script to force students to learn directly from scholars. He states that even the third Caliph ʿUthmān made certain the Qurʾān was written in a fashion that would ensure that a student would learn it directly from a scholar and not on his own.…”

Section: The Teacher-student Isnādmentioning

confidence: 99%

“…In Sufism, the isnād was the chain of transmission for the Prophet's blessings, teachings, and esoteric knowledge. 51 Kazmi argues that there are two kinds of knowledge: theoretical and personal. Theoretical knowledge is what we normally associate with the term knowledge: "It is abstract, formal, impersonal, universalizing and almost completely objectifiable in language, either natural or artificial or a combination of the two. "…”

Section: Imitating the Prophetmentioning

confidence: 99%

Shaykh Google as Ḥāfiẓ al-ʿAṣr

Hamdeh¹

2020

AJIS

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More than any other period, the last hundred years have witnessed a rise in the accessibility of information through books, media, and the internet. This introduced new ways of learning and sharing Islamic knowledge. In this article, I consider how traditional Islamic knowledge and pedagogical techniques are challenged by the growing number of lay Muslims participating in religious discussions through print and the internet. I explain why the ʿulamā’ perceive self-learning as a threat not only to the ostensibly proper understanding of religion but also to the redefinition and reinvention of their authority. I observe how print and digital media caused a shift away from the necessity of the teacher and facilitated autodidactic learning and claims to authority. Despite their criticism of self-learning, Traditionalists have embraced the internet in order to remain relevant and to compete with non-experts.

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Western Hadith Studies

Cited by 4 publications

References 21 publications

Muslim Intellectual History

Muslim Intellectual History

Opposing the Imam

Shaykh Google as Ḥāfiẓ al-ʿAṣr

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