Journal of Al Imam Al-Adham University College

This study addresses the methodologies of the critical imams (may Allah have mercy
on them) who identified and uncovered many hidden defects in hadith narrations
and their causes. These defects could only be revealed by an insightful and perceptive
critic skilled in analyzing narrations and transmission chains, particularly since
they often involved trusted narrators. Such defects might arise from subtle forms of
concealment, such as tadlis (concealing a break in the chain) or irsaal (omission of a
link). This is because the narration of a trusted narrator from someone contemporaneous
with him, sometimes explicitly stating that he heard directly from him and at other
times including an intermediary, required close scrutiny.
This study specifically examines the phenomenon of ‘an‘ana (narrating with the
term “from”) among trustworthy narrators in cases of contemporaneity without confirmed
direct meeting—a critical study. It focuses on narrators for whom no evidence
exists of direct meetings with their sources. The methodology of the critical imams in
such cases was to rule out direct hearing, invalidate the claim of direct transmission,
and affirm that error had occurred, negating the authenticity of such narrations. Al-
Imam Al-hafith Ibn Rajab al-Hanbali (may Allah have mercy on him) discussed the
methodology of the imams in handling such narrations. He stated: “If a trusted narrator
occasionally transmits from someone contemporaneous with him without evidence
of direct meeting, and sometimes includes an intermediary in his narration, the imams
infer from this the absence of direct hearing from that person.” He also remarked:
“The statements of Ahmad, Abu Zur‘a, and Abu Hatim on this matter are numerous
and extensive, and their writings revolve around the idea that mere evidence of contemporaneity
does not suffice to establish direct hearing. Hearing is not confirmed
without explicit evidence, and the narration of someone who sometimes narrates directly
and at other times through an intermediary indicates the absence of direct hearing
unless explicitly proven.” We provided examples to illustrate the methodology
of the early imams regarding narrators who contemporaneously narrated from their
sources without confirmed meetings. Their narrations were sometimes direct and at
other times mediated, which served as evidence of the absence of direct hearing and
indicated that such narrations were interrupted.
Examples examined include the narrations of Qatadah, Al-Sha‘bi, Sa‘id ibn Jubayr,
Abu Qilabah, Abu Rafi‘ Al-Saigh, Mujahid, Khaythamah ibn Abd al-Rahman, Yunus
ibn Ubayd, and Abdullah ibn Naji, among others. The results of the study revealed
that their narrations from their sources were interrupted, with no evidence of direct
hearing. The study clarified such defects, which had been uncovered by the critical
imams of early generations (may Allah have mercy on them).
The study is structured into two sections, preceded by an introduction and followed
by a conclusion.

The issue of understanding the Quranic text, interpreting it, re-reading it, and attempting
to derive its meanings was not a new event; rather, it is an ancient discourse
that emerged since the first century of the eternal message. Various methods and
mechanisms were employed to address this understanding and mature the process of
interpretation. This included engagement with terms such as “clear” and “ambiguous,”
moving through the apparent and inner understanding of the text, to the current
stage that utilizes historical, semiotic, deconstructive, anthropological, epistemological,
linguistic, and phenomenological analyses among other approaches. This aim is to
produce an interpretive process which the sayings of the Prophet Muhammad (PBUH)
are understood in the context of the Quranic text.
The challenge arises in reinterpreting the Quranic text using Western methodologies
that Western thought applied to sacred texts (Torah and Gospel). Contemporary
Arab modernist thought has sought to apply these methodologies to the Quranic text,
attempting to create a developmental project by re-reading the Quranic text while bypassing
the Islamic concept of “revelation” and considering the Quranic revelation as
a divine discourse to humans, related to their reality and keeping up with the developments
of that reality. This modernist understanding is achieved through focusing on a
literary-linguistic approach to comprehend the text.
The research will demonstrate the clear impact of Western philosophers and Orientalists’
methodologies on shaping the intellectual background of Arab modernists,
highlighting that these methodologies lack a balanced scientific approach. The stark
difference between systematic foundational interpretation and unrestrained modernist
interpretation, which seeks to undermine the sanctity of the Quranic text, will become
evident.

Research Title: The Role of Thematic Compilation in Resolving Hadith Issues
and Responding to the Doubts of Skeptics.
Main Objectives of the Research: The research aims to understand the role of
thematic compilation in resolving issues in Hadith, particularly in refuting the criticisms
of skeptics regarding the Prophetic Sunnah. It also seeks to identify methodological
principles for compiling narrations that appear to contradict each other, to
examine the impact of objective compilation in resolving apparent contradictions, and
to highlight its role in prioritizing narrations and responding to skeptics’ criticisms.
Research Methodology: The study adopts an inductive and analytical approach.
Main Findings: The issue of problematic Hadith encompasses authentic narrations
that seem to conflict with a verse, another Hadith, historical accounts, etc. The
causes of these perceived issues include apparent contradictions between certain texts,
actions taken by Hadith narrators, a lack of attention to the contextual circumstances
of the Hadith, and a partial or incomplete understanding of the texts. Scholars have
developed methods to address problematic Hadith, such as interpreting general texts in
light of specific ones, restricting the application of unrestricted texts, reconciling contradictions
by interpreting commands as recommendations, interpreting prohibitions
as implying dislike rather than an absolute prohibition, understanding negations as
indicating the absence of perfection rather than absolute negation, and contextualizing
narrations to specific situations.
Main Recommendations: Encouraging researchers to conduct studies that help
resolve contradictions between Hadiths, present Islamic heritage in a language that
aligns with contemporary times, and monitor the movements and ideas of those who
criticize the Prophetic Sunnah in order to expose their dangerous roles and clarify their
true intentions for public warning.

There are famous verses in the Qur’an that scholars, both Usuliyun (those specializing
in principles of Islamic jurisprudence) and others, have historically used to argue
for the decisive proofs of the Sunnah, and they continue to be cited for this purpose
today. By the grace and mercy of Allah, I have had the privilege of reflecting on a
number of verses that also support the decisive proofs of the Sunnah. These verses,
to the best of my knowledge and observation, are new to the ears of many people, if
not all. I have devoted myself to studying these verses to the best of my ability, clarifying
the points of inference and their application in a straightforward and accessible
manner. The research is composed of an introduction and prelude, followed by five
sections and a conclusion. The methodology employed in this study is both inductive
and analytical.

One of the best approaches to Allah Almighty is serving the hadith of the Prophet,
may Allah bless him and grant him peace, as it is the second source of legislation and
revelation spoken on the lips of the best messengers, upon whom be the best prayers
and the most complete greetings. Therefore, the Islamic nation was concerned with
this great inheritance, and spent time and effort in preserving it as no other nation
would devote to any of the prophets. As a result, various sciences emerged that would
serve the Prophet’s hadith and protect it from nonsence of the nonsensical.
However; These sciences did not prevent some troublemakers in every era from
attacking the Sunnah and its people, starting with the people of whims and deviance
from the misguided sects and sects that a rose at an early stage in the life of true Islam.
Among the most prominent tampers with the legacy of the Prophet, may Allah bless
him and grant him peace, are called (Arab modernists). The Sunnah of the Prophet
received the greatest portion of the attack and war declared at their hands, and the
aspects of the attack and the methods of challenging it were numerous. This research
came to show the most prominent methods used to challenge the Sunnah of the Prophet,
the best prayer and the purest greeting.

Research Objectives: This research aims to critique the actions of the proponents
of the rationalist school regarding their criticism of the Prophetic Sunnah. It also aims
to demonstrate the extent to which this criticism adheres to the principles of scientific
methodology, and to examine the influence of impressions, fantasies, and preconceived
judgments in this critique.
Research Methodology: The researcher in this study relied on the inductive-analytical
method, tracing the work of contemporary rationalists in this field. It is not
a complete induction, but rather an incomplete induction that allows generalizations
about what has not been inductively studied in the narrations. The research then analyzed
their method of dealing with the Prophetic Sunnah, leading to the identification
of the most significant methodological errors they committed.
Findings: The researcher concluded that among the methodological errors made by
the contemporary rationalist school in dealing with the Sunnah were: comparing the
unseen to the witnessed, deficiencies in the research methodologies used in addressing
research topics, false generalizations, claims unsupported by scientific evidence, preemptive
judgments, ignorance of some terms and Hadith principles, misinterpretation
or misunderstanding of the words of Hadith scholars, overlooking the authenticity of
statements or Hadiths and treating them as indisputable, contradictions in statements,
and selectivity in citing sources.
Originality of the Research: The originality of the research lies in its being an
unprecedented study that highlights this important angle in the critique of criticism. It
focuses on the methodological errors of the rationalist school in their approach to the
Prophetic Sunnah, distancing itself from procedural or practical errors.

It is well-known that Hadith and Sunnah are the second sources of legislation after
the Qur’an, and this is agreed upon by both jurists and scholars of Usul (principles
of jurisprudence). All sciences related to Hadith are of great importance, considering
that legal rulings are based on the acceptance or rejection of Hadith. The scholars of
Hadith, along with those involved in criticism and verification (al-Jarh wa al-Ta’dil),
have followed certain principles and criteria on which they base the acceptance or
rejection of a Hadith. In my research, I have outlined the factors that led to the fabrication
of Hadith and the methods used to invalidate them.
The significance and seriousness of this issue lie in the fact that legal rulings on
what is lawful (halal) and unlawful (haram) are based on Hadith, making it one of the
most critical matters. Additionally, some theological beliefs held by certain sects are
also based on Hadith, although we do not claim that beliefs should be derived from
Hadith unless they have a foundation in the Qur’an. Allah, the Almighty, is more
magnificent and merciful than to entrust the entrance to Paradise or Hell to humans
who may err. Another danger in accepting Hadith as authentic without considering
the principles and criteria established by scholars lies in the potential for misinterpretation.
I have divided the topic into three sections:
· The first section discusses the weakening of fabricated Hadiths due to personal
and psychological reasons.
· The second section examines the narrations that have been weakened by specialists.
· The third section looks into what has been narrated by the righteous, storytellers,
and heretics

The Prophetic Sunnah is considered the most significant source of Islamic legislation
after the Qur’an. From it, numerous sciences across various fields of Islamic
law have emerged. Among these is the science of jurisprudential principles (fiqhī
principles). The Sunnah of the Prophet represents the most important source for these
was صلى الله عليه وسلم principles after the Qur’an. This prominence is no surprise, as the Prophet
endowed with concise yet comprehensive speech (jawāmiʿ al-kalim). He was the
explicator and the practical embodiment of Allah’s words, described as a “walking
was revelation, expressed in his own words صلى الله عليه وسلم Qur’an.” The essence of his speech
and conveyed to his nation, instructing them to adhere to it and forbidding deviation
from it.
the ability of concise and comprehensive صلى الله عليه وسلم granted the Prophet جل جلاله Since Allah
words often consisted of few phrases but conveyed numerous rulings صلى الله عليه وسلم speech, his
and teachings. Jawāmiʿ al-kalim represents the highest level of eloquence, brevity,
and comprehensiveness, encompassing various jurisprudential rules and benefits. The
Prophetic hadiths do not merely contain rulings; they also encompass ethical lessons
sayings is that صلى الله عليه وسلم and other benefits. One of the miraculous aspects of the Prophet’s
a single hadith, often consisting of only a few words, can lead scholars to derive hundreds
of rulings and enable jurists to establish dozens of principles in jurisprudence
and legal theory.
This article will elucidate the concept, origin, sources, and authority of jurisprudential
principles. It will then explore the methods of deriving principles from the
Prophetic Sunnah in detail, providing examples and evidence for each method.

The study aims to discuss the views of some prominent figures in the world of
modernist feminism who seek doubt in the Prophetic Sunnah and consider it as the
basis of the system of exclusion, marginalization, and discrimination that they believe
affects women, in particular Moroccan Fatima Mernissi and Tunisian Olfa Youssef.
In her book «The Political Harem,» the first researcher discusses what she finds it
as a deep gap between the religious reference points of the Qur’an and Sunnah and
their representation in historical reality. She focuses primarily on the texts of the hadith,
which she finds it as fertile material that has been used as a weapon to strengthen
the political position and undermine women’s rights. The second researcher presents
a modern psycho-interpretive reading of the hadith text, which leads her to believe
that the preference of one gender over another is a product of an authoritarian male
jurisprudential mindset.
Is there any fear for the Sunnah from the application of modernist methods of criticism,
such as deconstructive hermeneutics and psychoanalytic approaches?

This research addresses the contemporary misconceptions surrounding the Hadith
of the Prophet’s (PBUH) marriage tAisha when she was six years old. Following
an introduction and a preliminary discussion, the study presents the narrations of the
Hadith, explains its meaning, and then examines the contemporary objections raised
against it, responding tthem. The twprimary objections are: the claim of contradiction
with historical events and the accusation of lustfulness and child abuse.
Regarding the first objection, the study counters it by highlighting that this claim
has nprecedent among the scholars of the Ummah throughout history. Rather, they
unanimously accepted the Hadith, with some even asserting its mutawatir (mass-transmitted)
status. Furthermore, the evidence cited by the critics is either authentic but not
explicit, or explicit but not authentic. Both can be refuted by the authentic and explicit
narrations found in Sahih al-Bukhari and Sahih Muslim.
As for the second objection, the study argues that its proponents neglect the historical
and cultural context of the era. Marriages between individuals of significant age
differences were not unusual at that time. If such a practice had been objectionable,
the Prophet’s (PBUH) enemies—whwere constantly seeking tundermine him—would
have seized upon it as a point of criticism.
The research concludes with several key findings, the most important of which
are: the authentic Sunnah is divine revelation, like the Qur’an, and must be believed
in, understood in its proper context, and not hastily rejected. The credible scholars of
Islam have unanimously agreed on the authenticity of the Prophet’s (PBUH) marriage
tAisha at the age of six, including it in their works, explaining it, and deriving rulings
from it without objection or dissent.
In light of these findings, the study offers several recommendations, including: the
need tinclude a specialized subject in school curricula taddress misconceptions about
authentic Hadiths and prominent figures of Hadith studies, and the importance of uti343
lizing media platforms texpose the falsehood of claims made by deniers of authentic
Hadiths and those whstir doubts about them.

The purified prophetic Sunnah is the second infallible source for guiding Muslims,
and it is the next reference to the Book of Allah - the Most High - in the field of
legislation, judiciary and jurisprudence, and in the field of advocacy, education and
guidance. No Muslim from the predecessors of this nation disputed the authority of
the prophetic Sunnah as a religious necessity. However, it has faced challenges from
some ignorant and self-proclaimed scholars, its enemies, and those who seek to undermine
it. New enemies of the Sunnah have emerged from Westernizers and modernists,
who have used the same weapons as ancient opponents, such as Orientalists,
in the present era. These opponents played a significant role in attacking the Sunnah
and casting doubt on its authenticity. They added new weapons drawn from contemporary
culture, attempting to break away from the Prophetic Sunnah, rid themselves
of its established rulings, and distance themselves from its light and guidance. Their
attacks focused on the most important books of the Sunnah after the Qur’an, namely,
the assault on Sahih al-Bukhari, spreading misleading and false ideas about it. Their
goal is to undermine the Prophetic Sunnah, stir discord, and create confusion among
the general Muslim populace, leading them to doubt the very foundations of their
faith. Sahih al-Bukhari is the cornerstone of Muslim literature, and diminishing its
status and authority among Muslims is tantamount to negating the Prophetic Sunnah
itself, thus denying it as the second source of Islam. However, Allah – the Almighty
– has destined scholars of this era to defend the Sunnah and Sahih al-Bukhari. They
have effectively countered the doubts of the skeptics with compelling arguments and
exposed the falsehoods of the fabricators with irrefutable truths. Given the gravity and
importance of this matter in Islamic legislation and the derivation of legal rulings, and
since the reality contradicts the preceding claims, I decided to write a research paper
on (The Doctrinal and Intellectual Foundations of the Schools Criticizing Sahih al-
Bukhari and Their Refutation). I started it with an introduction in which I mentioned
379
د. ظافر عبد ال ????له محمد علي
a definition of Imam al-Bukhari and his Sahih. Then I moved to the first section:
The first section, the objectives of the challenges and the foundations of the doctrinal
schools. In the second section, I discussed the second section: The most important
doubts raised about Imam al-Bukhari and his Sahih. Then a conclusion in which I
summarized the most important results of the research that I achieved, followed by a
list of sources and references.

Problematic understanding is an inevitable issue in Islamic texts in general, and
Prophetic hadiths in particular, due to the varying degrees of clarity in their expression
as well as the diversity of individual understanding. For this reason, hadith scholars
have dedicated themselves to establishing rules for understanding hadiths that seem
problematic, in order to prevent misinterpretation or unrestrained understanding, while
clarifying the correct intended meanings. This study aims to outline those principles
adhered to by hadith scholars and to highlight the forms of deviation that others,
particularly modernists, have fallen into. To achieve this goal, I employed two methodologies:
the descriptive-analytical method and the deductive method. The study
concludes with significant findings, the most important of which are the wide gap between
traditional hadith scholars and modernists in dealing with problematic Prophetic
hadiths, as well as the varying categories, objectives, and methodologies of modern
objectors—despite the end result being the same.

Praise be to Allah, and peace and blessings be upon the Messenger of Allah, his
family, companions, and those who follow him.
The Prophetic Sunnah is the second source of legislation, and one of its key functions
in relation to the Qur’an is to clarify its generalities, specify its general rules, and
restrict its unrestricted texts. In order for the Sunnah to fulfill these functions, it must
be understood in light of its purposes, as outlined in our great heritage that explains
the texts of the Prophetic Sunnah.
In fact, most of our scholars who have explained the texts of the Prophetic Sunnah
and its recorded traditions—if not all of them—have focused on the intentions behind
the words of the Prophet (peace be upon him), interpreting these texts in light of their
purposes. They have used various terms in their explanations, including: “the cause,”
“the wisdom,” “the meaning,” “the intended purpose,” and others.
This paper discusses “The Impact of the Purposes on Understanding the Hadiths
of Rulings: Al-‘Iddah fi Sharh Al-‘Umdah fi Ahadith Al-Ahkam by Alaa Al-Din Ibn
Al-Attar as a Model” through the following sections after the introduction:
Section One: A general introduction to Ibn Al-Attar and his book.
Section Two: Aspects of Ibn Al-Attar’s focus on purposes in his commentary.
Section Three: The benefits of purposes in understanding Prophetic Hadiths on
rulings.
Conclusion and Recommendations.
The Prophetic Sunnah in our time is in dire need of being understood in light of its
purposes, especially the traditions concerning rulings, which are tied to legal obligations,
serve as a basis for addressing new issues, and are essential for deriving rulings
alongside the Qur’an. It is crucial to establish rules and principles for understanding
the Sunnah in general, and rulings-related Hadiths in particular, in light of their purposes.
This approach helps avoid extremes of excess and neglect in interpreting the.
texts of the Sunnah and ensures a path of moderation and balance in understanding and
engaging with them. Indeed, Allah is the guide to the straight path.
Keywords: Maqasid al-Sharia, Hadiths of Rulings, Al-‘Iddah fi Sharh Al-‘Umdah,
Alaa Al-Din Ibn Al-Attar.

This study aims to reveal the important criteria in the science of the problems of
Hadith, where attention to these criteria is considered one of the means that enhance
the ability and skill in the process of preference between different narratives, and the
research seeks to shed light on the role of Imam al-Hakim as one of the conservative
imams, and review how to apply these controls in his book “Al-mustadrak”. The
research was divided into a preface and two main researches, the preface includes
two points: first: a brief introduction to the ruling Imam, Second: Introduction to
his book, the first research: controls the weighting of a novel on a novel. The second
research: the rules for accepting all narratives, and concluding the research with its
most important findings.

What we have discussed in this research is the status of the pure prophetic Sunnah
in the Holy Quran, and that it is the second legislation after the Holy Quran, and it
explains the rulings of its general and specifies its general, and whether the Prophet,
may Allah bless him and grant him peace, made an effort or not considering that he
does not speak from his own desires, it is only a revelation that is revealed, and explaining
the opinions of scholars in explaining the effort of the Prophet, may Allah
bless him and grant him peace, or not, and the methods of accepting the hadith and its
conditions, and the most correct of the statements of scholars in explaining the effort
of the Prophet, may Allah bless him and grant him peace, and defending the Sunnah
everything that would diminish the status of the Sunnah, and whether the effort after
him, may Allah bless him and grant him peace.

This research sheds light on methodological aspects of understanding the Prophetic
Sunnah and the ways to apply it to contemporary realities in accordance with epistemological
principles that frame its engagement. These principles facilitate comprehension
and interaction with its contexts through methodologically sound awareness.
Given that the purified Sunnah is the second source, after the Qur’an, in guiding our
practical and behavioral paths, it is imperative to study it to understand the system
upon which it is founded. Such study also aims to avoid misinterpretations by those
who approach it without adherence to its precise methodology.
The research explores the relationship between the Sunnah and the Qur’an, focusing
on understanding the meanings and content of the Sunnah in light of the Noble
Qur’an and closely connecting it with the Qur’an as the primary source of legislation.
It seeks to answer whether the purified Sunnah independently legislates beyond what
is stated in the Qur’an or if its function is limited to explaining and clarifying what is
in the Book of Allah without contradicting or adding to it.
It also addresses the ideal way for readers to approach hadith texts and narrations
that may appear to conflict with the requirements of reason. This is particularly significant
given that Islam considers reason one of the five essentials and the basis of
accountability, as there is no accountability without reason.
Additionally, the research examines the principles of reconciling and prioritizing
conflicting texts in the Prophetic Sunnah. When two texts appear to conflict, a methodological
approach is required to address this phenomenon effectively.
The study emphasizes understanding the Sunnah through its objectives, contexts,
and causes. Each hadith has a reason for its occurrence, which may be specific and not
universally applicable. Therefore, it is necessary to situate the hadith within the contexts
surrounding it and the objectives for which it was legislated, as this is a critical
principle in understanding and applying the hadith.