The matan and sanad criticisms in evaluating the hadith
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| collectionurl | https://intelek.unisza.edu.my/intelek/pages/search.php?search=!collection407072 |
| date | 2014-11-09 09:33:13 |
| format | Restricted Document |
| id | 11339 |
| institution | UniSZA |
| internalnotes | Al-A’zhomi, M. M. (1990). Manhaj al-Naqd ‘Ind al-Muhaddisin Nasy’atuh wa Tarikhuh, Maktabah al-Kauthar, Saudi Arabia. Al-Asqalani, A. al-F. A.bin H. al-A. (1986). Lisan al-Mizan. Dairah al-Maarif an-Nazhomiyyah, India. Al-Darimi, Abdullah bin Abdul Rahman Abu Muhammad Al-Darimi, Sunan al-Darimi. 1407H. (tahqiq Fawwaz Ahmad Zamarli & Khalid al-Sab’u al-Ilmi) Dar al-Kitab al-Arabi, Beirut. Al-Hakim, A. A. M. bin A. al-N. (1977). Makrifah Ulum al-Hadith. (tahqiq al-Sayyid Muazzam Husain) Dar al-Kutub al-Ilmiyyah, Beirut. Al-Jawabi, M. T. (1986). Juhud al-Muhaddisin fi Naqd Matn al-Hadis al-Nabawi al-Syarif. Muassasah Abdil Karim bin Abdillah, Tunis Al-Khair Abadi, M. A. L. (2005). Ulum al-Hadith Asiluha wa Muasiruha, Dar al-Syakir, Selangor, Malaysia. Al-Khatib, Abu Bakar Ahmad bin Ali bin Thabit al-Khatib al-Baghdadi. (2013). al-Kifayah fi ‘Ilmi al-Riwayah, Risalah Publisher, Beirut. Al-Khatib, Abu Bakr Ahmad bin Ali bin Thabit Al-Khatib Al-Baghdadi. (2008). al-Jami’ li Akhlaq al-Rawi wa Adab al-Sami’. (tahqiq Dr Muhammad Ra’fat Said) Dar Al-Wafa’, Egypt. Al-Muhammadi, Abdul Qadir Mustafa Abd al-Razzaq. (2005). al-Syaz wa al-Munkar wa Ziyadah al-Thiqat. Dar al-Kutub al-Ilmiyyah, Beirut. Al-Nawawi, Abu Zakaria Yahya bin Syaraf. (1996). Syarh Sohih Muslim. (tahqiq Khalil Ma’mun Syiha), Dar al-Makrifah, Beirut. Al-Qasimi, Muhammad Jalal al-Din. (2010). Qawaid al-Tahdith. Dar al-Nafais, Beirut. Al-Ramahurmuzi. al-Hasan bin Abdul Rahman. 1404H. al-Muhaddis al-Fasil Bain al-Rawi wa al-Waie. (tahqiq Muhammad Ujjaj Al-Khatib) Dar Aal-Fikr, Beirut. Al-Suyuti, Jalal al-Din Abd al-Rahman bin Abi Bakr. (2005). Tadrib al-Rawi. (tahqiq Abd al-Wahhab Abd al-Latif), Dar al-Turath, Cairo. Al-Syafie, Muhammad bin Idris. (2009). al-Risalah, Dar al-Kutub al-Ilmiyyah, Beirut. Al-Zahabi, Muhammad bin Ahmad bin Uthman. (1998). Tazkirah al-Huffaz. (tahqiq Zakaria Umairat). Dar al-Kutub al-Ilmiyyah, Beirut. Al-Zarkali, Khair al-Din. (1980). al-A’lam Qamus Tarajum li Asyhur al-Rijal wa al-Nisa’. Dar al-Ilmi li al-Malayin, Beirut. Al-Zarkasyi, Badr al-Din Muhammad bin Abdullah. (2000). al-Ijabah fi Ma Istadrakathu Aisyah ‘ala al-Sohabah. al-Maktab al-Islami, Beirut. Falatah. Umar bin Hasan. (1981). al-Wadh’u fi al-Hadith. Maktabah al-Ghazali, Dimascus. Ibn Adi, Abu Muhammad Abdullah bin Adi al-Jurjani. (1998). al-Kamil fi Dhuafa’ al-Rijal. (tahqiq Dr Suhail Zakkar). Dar al-Fikr, Beirut. Ibn al-Jauzi, Abu al-Farji Abdul Rahman bin Ali. (1995). al-Maudhuat. Dar al-Kutub al-Ilmiyyah, Beirut. Ibn al-Solah, Abu Amrin Usman bin Abd al-Rahman al-Syaharzuri. (2001). Muqaddimah Ibn al-Solah. (tahqiq Dr Abdul Hamid Handawi) al-Maktabah al-Asriyyah, Beirut. Ibn Qayyim al-Jauziyyah, Muhammad bin Abi Bakr al-Zuraie. (1990). Naqd al-Manqul wa al-Mihak al-Mumayyaz Baina al-Mardud wa al-Maqbul. Dar al-Qadiri, Beirut. Ibn Qayyim al-Jauziyyah, Muhammad bin Abi Bakr al-Zuraie. (1993). al-Furusiyyah. (tahqiq Masyhur bin Hasan). Dar al-Andalus, Saudi Arabia. Muslim, Abu Al-Husain Muslim bin al-Hajjaj al-Qusyairi al-Naisaburi. (1990). al-Tamyiz. Maktabah al-Kauthar, Saudi Arabia. Muslim, Abu al-Husain Muslim bin al-Hajjaj al-Qusyairi al-Naisaburi. (2012). Sohih Muslim. Risalah Publisher, Dimascus. Najm Abdul Rahman Khalaf. (1989). Naqd al-Matn Baina Sina’ah al-Muhaddithin wa Mato’in al-Mustasyriqin. Maktabah al-Rusyd, Saudi Arabia. |
| originalfilename | 5558-01-FH02-FKI-14-01611.jpg |
| person | UniSZA Unisza unisza |
| recordtype | oai_dc |
| resourceurl | https://intelek.unisza.edu.my/intelek/pages/view.php?ref=11339 |
| spelling | 11339 https://intelek.unisza.edu.my/intelek/pages/view.php?ref=11339 https://intelek.unisza.edu.my/intelek/pages/search.php?search=!collection407072 Restricted Document Article Journal UniSZA Unisza unisza image/jpeg inches 96 96 1414 10 10 785 2014-11-09 09:33:13 1414x785 5558-01-FH02-FKI-14-01611.jpg UniSZA Private Access The matan and sanad criticisms in evaluating the hadith Asian Social Science Knowledge on the classification (mustalah) and sciences (ulum) of the al-Hadith that has long existed is the platform for religious scholars to debate the preservation and safeguarding of the originality and authenticity of the Prophet’s SAW hadith. The topic is to determine whether to accept or reject the circumstances surrounding the chain of narrators (sanad) and the text of the hadith (matan). The evaluation of a hadith is made based on the sanad and matan criticisms. What is the relationship between these two aspects and to what degree does the role and significance of these two aspects affect the evaluation of a hadith, notwithstanding the criteria needed by parties that intend to evaluate the hadith? Hence, these are some of the questions that reflect the issues in this article. This brief study on the writings by experts in the field has produced a few latent points that can be summarised as; the criticisms of the sanad and matan had begun since the time of the Prophet’s SAW companions although criticisms on the matan took preference and dominance due to the need at that moment in time. In the context of evaluating the hadith, both these aspects need to be jointly criticized and not in a separate context. At times, the hadith might have been authenticated based on the sanad, nevertheless criticism of the matan would still be initiated to ascertain that the text of the hadith is safe from contradictory facts or void of any hidden flaws. 10 21 Canadian Center of Science and Education Canadian Center of Science and Education 152-158 Al-A’zhomi, M. M. (1990). Manhaj al-Naqd ‘Ind al-Muhaddisin Nasy’atuh wa Tarikhuh, Maktabah al-Kauthar, Saudi Arabia. Al-Asqalani, A. al-F. A.bin H. al-A. (1986). Lisan al-Mizan. Dairah al-Maarif an-Nazhomiyyah, India. Al-Darimi, Abdullah bin Abdul Rahman Abu Muhammad Al-Darimi, Sunan al-Darimi. 1407H. (tahqiq Fawwaz Ahmad Zamarli & Khalid al-Sab’u al-Ilmi) Dar al-Kitab al-Arabi, Beirut. Al-Hakim, A. A. M. bin A. al-N. (1977). Makrifah Ulum al-Hadith. (tahqiq al-Sayyid Muazzam Husain) Dar al-Kutub al-Ilmiyyah, Beirut. Al-Jawabi, M. T. (1986). Juhud al-Muhaddisin fi Naqd Matn al-Hadis al-Nabawi al-Syarif. Muassasah Abdil Karim bin Abdillah, Tunis Al-Khair Abadi, M. A. L. (2005). Ulum al-Hadith Asiluha wa Muasiruha, Dar al-Syakir, Selangor, Malaysia. Al-Khatib, Abu Bakar Ahmad bin Ali bin Thabit al-Khatib al-Baghdadi. (2013). al-Kifayah fi ‘Ilmi al-Riwayah, Risalah Publisher, Beirut. Al-Khatib, Abu Bakr Ahmad bin Ali bin Thabit Al-Khatib Al-Baghdadi. (2008). al-Jami’ li Akhlaq al-Rawi wa Adab al-Sami’. (tahqiq Dr Muhammad Ra’fat Said) Dar Al-Wafa’, Egypt. Al-Muhammadi, Abdul Qadir Mustafa Abd al-Razzaq. (2005). al-Syaz wa al-Munkar wa Ziyadah al-Thiqat. Dar al-Kutub al-Ilmiyyah, Beirut. Al-Nawawi, Abu Zakaria Yahya bin Syaraf. (1996). Syarh Sohih Muslim. (tahqiq Khalil Ma’mun Syiha), Dar al-Makrifah, Beirut. Al-Qasimi, Muhammad Jalal al-Din. (2010). Qawaid al-Tahdith. Dar al-Nafais, Beirut. Al-Ramahurmuzi. al-Hasan bin Abdul Rahman. 1404H. al-Muhaddis al-Fasil Bain al-Rawi wa al-Waie. (tahqiq Muhammad Ujjaj Al-Khatib) Dar Aal-Fikr, Beirut. Al-Suyuti, Jalal al-Din Abd al-Rahman bin Abi Bakr. (2005). Tadrib al-Rawi. (tahqiq Abd al-Wahhab Abd al-Latif), Dar al-Turath, Cairo. Al-Syafie, Muhammad bin Idris. (2009). al-Risalah, Dar al-Kutub al-Ilmiyyah, Beirut. Al-Zahabi, Muhammad bin Ahmad bin Uthman. (1998). Tazkirah al-Huffaz. (tahqiq Zakaria Umairat). Dar al-Kutub al-Ilmiyyah, Beirut. Al-Zarkali, Khair al-Din. (1980). al-A’lam Qamus Tarajum li Asyhur al-Rijal wa al-Nisa’. Dar al-Ilmi li al-Malayin, Beirut. Al-Zarkasyi, Badr al-Din Muhammad bin Abdullah. (2000). al-Ijabah fi Ma Istadrakathu Aisyah ‘ala al-Sohabah. al-Maktab al-Islami, Beirut. Falatah. Umar bin Hasan. (1981). al-Wadh’u fi al-Hadith. Maktabah al-Ghazali, Dimascus. Ibn Adi, Abu Muhammad Abdullah bin Adi al-Jurjani. (1998). al-Kamil fi Dhuafa’ al-Rijal. (tahqiq Dr Suhail Zakkar). Dar al-Fikr, Beirut. Ibn al-Jauzi, Abu al-Farji Abdul Rahman bin Ali. (1995). al-Maudhuat. Dar al-Kutub al-Ilmiyyah, Beirut. Ibn al-Solah, Abu Amrin Usman bin Abd al-Rahman al-Syaharzuri. (2001). Muqaddimah Ibn al-Solah. (tahqiq Dr Abdul Hamid Handawi) al-Maktabah al-Asriyyah, Beirut. Ibn Qayyim al-Jauziyyah, Muhammad bin Abi Bakr al-Zuraie. (1990). Naqd al-Manqul wa al-Mihak al-Mumayyaz Baina al-Mardud wa al-Maqbul. Dar al-Qadiri, Beirut. Ibn Qayyim al-Jauziyyah, Muhammad bin Abi Bakr al-Zuraie. (1993). al-Furusiyyah. (tahqiq Masyhur bin Hasan). Dar al-Andalus, Saudi Arabia. Muslim, Abu Al-Husain Muslim bin al-Hajjaj al-Qusyairi al-Naisaburi. (1990). al-Tamyiz. Maktabah al-Kauthar, Saudi Arabia. Muslim, Abu al-Husain Muslim bin al-Hajjaj al-Qusyairi al-Naisaburi. (2012). Sohih Muslim. Risalah Publisher, Dimascus. Najm Abdul Rahman Khalaf. (1989). Naqd al-Matn Baina Sina’ah al-Muhaddithin wa Mato’in al-Mustasyriqin. Maktabah al-Rusyd, Saudi Arabia. |
| spellingShingle | The matan and sanad criticisms in evaluating the hadith |
| summary | Knowledge on the classification (mustalah) and sciences (ulum) of the al-Hadith that has long existed is the platform for religious scholars to debate the preservation and safeguarding of the originality and authenticity of the Prophet’s SAW hadith. The topic is to determine whether to accept or reject the circumstances surrounding the chain of narrators (sanad) and the text of the hadith (matan). The evaluation of a hadith is made based on the sanad and matan criticisms. What is the relationship between these two aspects and to what degree does the role and significance of these two aspects affect the evaluation of a hadith, notwithstanding the criteria needed by parties that intend to evaluate the hadith? Hence, these are some of the questions that reflect the issues in this article. This brief study on the writings by experts in the field has produced a few latent points that can be summarised as; the criticisms of the sanad and matan had begun since the time of the Prophet’s SAW companions although criticisms on the matan took preference and dominance due to the need at that moment in time. In the context of evaluating the hadith, both these aspects need to be jointly criticized and not in a separate context. At times, the hadith might have been authenticated based on the sanad, nevertheless criticism of the matan would still be initiated to ascertain that the text of the hadith is safe from contradictory facts or void of any hidden flaws. |
| title | The matan and sanad criticisms in evaluating the hadith |
| title_full | The matan and sanad criticisms in evaluating the hadith |
| title_fullStr | The matan and sanad criticisms in evaluating the hadith |
| title_full_unstemmed | The matan and sanad criticisms in evaluating the hadith |
| title_short | The matan and sanad criticisms in evaluating the hadith |
| title_sort | matan and sanad criticisms in evaluating the hadith |