Hadith

François Déroche: Le Coran, une histoire plurielle. Essai sur la formation du texte coranique Paris: Seuil 2019, 297 pp., illustr., bibliographie, glossaire.
This book of the French Islamic scholar François Déroche is a concentrated result, where he shows that the oral and the written tradition of the Qur’an do not reflect any original unity and uniformity. Only Islamic Orthodoxy tried to impose an absolute literal sense of the Qur'an, a manner of verbal inspiration. Déroche, on the other hand, emphasizes that the Prophet Mohammad was obviously concerned to carry on the meaning of the divine message and not to convey individual words.
This groundbreaking research opens up further hermeneutical patterns of evaluation. This is also of great importance for today's Islamic self-understanding. At the same time is laid here a solid scientific basis for a better understanding of Christianity and Islam due to the correlation of Christian and Islamic theology.

The du‘afā’ works that include only the weak transmitters constitute a significant part of the literature on hadith criticism. The development of the du‘afā’ literature can be analyzed in four different phases based on the time periods and contents of the collections that survive today. The first examples of the literature include the early collections of weak transmitters compiled by such 3rd/9th-century scholars as al-Bukhārī (d. 256/870) and Abū Zurʻa al-Rāzī (d. 259/873). The collections compiled in the first half of the 4th/10th century by al-ʻUqaylī (d. 322/934), Ibn Ḥibbān (d. 354/965) and Ibn ʻAdī (d. 365/976) represent the second phase in the development of the du‘afā’ literature in which detailed and systematic studies were done. These works not only include a considerably higher number of narrators compared to previous representatives of the literature but they are also so comprehensive as to contain both rich information on the reasons for criticism of narrators and examples from their mistaken hadiths. The third phase of the development of the literature entails studies of narrower scope compiled as of the second half of the 4th/10th century by such scholars as Ibn Shāhīn (d. 385/996) and al-Dāraquṭnī (d. 385/995). The du‘afā’ literature came to an end with the completion of its last phase by the comprehensive and voluminous compilations of such later figures as al-Dhahabī (d. 748/1348) and Ibn Ḥajar (d. 852/1449).
After providing a detailed account of the du‘afā’ literature, the book examines the hadith collections in order to see the implications/employment of the transmitter criticism. In this context, it analyzes al-Dāraquṭnī’s al-Sunan as a case of hadith criticism where the narrations of weak transmitters are included primarily for the purpose of exploring the weak transmissions (ṭarīqs) that diverge from ṣaḥīḥ ones. However, al-Sunan also entails renderings that demonstrate that the weakness of a transmitter does not always imply that of their narration.

‘A’isha bint Abi Bakr (d. 678 CE) is probably best known today as a wife of the Prophet Muhammad, whose life is particularly notable due to her involvement in several dramatic events which subsequently loomed large in inter-Muslim sectarian polemic. However, her portrayal in many Sunni medieval texts from a variety of literary genres as an authority on subjects ranging from law to variant readings of the Quran is beginning to receive more scholarly attention. This article brings together existing critical research on the presentation of ‘A’isha in classical Muslim works as a source of legal traditions and hadiths as well as a transmitter of the Quran, summarizes some of my own research, and points to ways that her image as an intellectual figure continues to be important to many Muslims today.

Nu’mān Bin Thābit, better known by his kunyah, Abū Ḥanīfah, has been subject to much criticism due to his supposed lack of knowledge in Ḥadīth and Ḥadīth studies. The methodology of the Ḥanafīs has been similarly scrutinized as it is infamously known to diverge from the other schools in their methodological usage of the sources in deriving legal rulings. Where the other orthodox schools use a methodology derived from al-Shāfi’ī's combination of the reports and opinion, Abū Ḥanīfah is known to have ruled from the Qur’ān more-so than from the reports. A particular aspect of the discussion is the idea that he took his own opinion over the clear textual sources of the Sunnah i.e. the Ḥadīth reports. However, what has been overlooked is the way in which Abū Ḥanīfah used the Ḥadīth and how he understood them. Rather than having a weakness in Ḥadīth, as purported by some, Abū Ḥanīfah had a unique understanding of Ḥadīth, and subjected them to great scrutiny in order to derive the truest rendition of God’s law on earth. Rather than a detraction from Prophetic reports, it seems that there has been a lack of understanding when it comes to the Usūl of Abū Ḥanīfah.

Since their compilations in the tenth and eleventh centuries CE, the four hadith books, al-Kāfī, al-Faqīh, al-Tahdhīb, and al-Istibṣār, have left an indelible mark on Shiʿi religiosity. The present study takes as its starting point the earliest instance in which these four compilations were collectively referred to as the Four Books (al-kutub al-arbaʿa). I investigate the major developments in the period between the inception of this phrase in the fifteenth century and its consolidation as the demarcator of a unique Imami hadith corpus in the seventeenth century. Following the introduction, each section of the article focuses on a figure whose ideas contributed to this consolidation process. In the conclusion I summarize the findings of the previous sections and reflect on the notion of hadith canonicity within the context of Imami jurisprudence during the period under study.

Il Kitab al-Sawm, tradotto in italiano come il Libro del Digiuno, riporta una serie di Tradizioni del Profeta Muhammad ‫)ﷺ(‬ relative alla pratica cultuale del digiuno così come era praticato dal Profeta e dai Compagni con riferimenti non solo al sacro mese del Ramadan ma anche ad altre occasioni quali il Giorno di Arafah o di Ashura ed alla pratica del digiuno volontario. Gli Hadith contenuti in questa raccolta tratta dal Sahih Bukhari costituiscono un riferimento fondamentale per il musulmano che intenda conformare le proprie pratiche cultuali sia alla forma che allo spirito della Sunna del Profeta Muhammad ‫.)ﷺ(‬ Il testo è poi accompagnato da un apparato di note chiarificatrici di alcune espressioni arabe e di spiegazioni tratte dalle diverse scuole di giurisprudenza islamica. Tawasul International Centre for Publishing, Research and Dialogue è un'associazione nata al fine di promuovere una conoscenza della religione e della cultura islamica non distorta ed equilibrata. Le attività dell'associazione sono tese a diffondere la conoscenza della cultura islamica nelle sue diverse sfumature attraverso pubblicazioni, conferenze e scambi interculturali, al fine di poter aiutare gli appartenenti alle comunità religiose diverse da quella musulmana ed i musulmani stessi a distinguere i genuini insegnamenti islamici nell'interesse della pace e del reciproco rispetto tra popoli, culture e religioni diverse.

Hadith al-Iftiraqis a famous hadith attributed to Prophet Muhammad (s) in many Shi‘i and Sunni hadith collections, as well as in heresiographical sources. Among many books written by contemporary heresiographers, few have failed to mention this hadith in their writings. Many Shi‘i and Sunni traditionists have collected the traditions that deal with the future of the Muslim ummah under such titles as the hadith of fitan (tribulations), iftiraq al-ummah (division of ummah),or ittiba‘ sunan man mada (lit., following the ways of those who have passed). However, it seems that none of the above traditions have been more welcomed by heresiographers and apologists than the hadith iftiraq al-ummah. This article will analyze this hadith and its different versions and various interpretations, especially the identity of the only sect that, according to the hadith, will be saved in the Hereafter.

Daniel Pachurka (Ruhr-University Bochum) edited, translated and commented the polemic treatise of the dominican Ricoldus de Monte Crucis (1243[?] - 1320). Though this theologian of the Middle Ages seems to have only an apologetic interest nevertheless there are important insights in the use of original references of Arabic texts in Latin translation: Qur'an and Hadith-literature. Christian prejudices are "verified" by citing relating suras and sayings of the Prophet Muhammad or commenting events of his life. Ricoldus uses apologetic structures to show that Islam is a false religion. These polemic structures have influenced the debates between Christianity and islam till today. Therefore this book has also present importance.

""An unexpected gem. An innovative book which explores the everyday lived reality of Muslim minorities in Hong Kong. The contemporary focus is framed by a fascinating history of South Asian Muslims which reaches back into the early 19th century. This beautifully wrought study sheds a great deal of light on a range of issues impacting Muslim minorities: from the extent of hybridity—adapting basketball spaces to cricket—to the challenge of eating halal in a culinary culture where pork is ubiquitous! Young Muslims in Hong Kong face racism and their inability to access Chinese language schools has huge implications for employment and social mobility. However, Islam is respected and they are not seen through a security lens. In all, a hopeful study." —Philip Lewis, author of Islamic Britain and Young British and Muslim

"There has long been a need for a book-length account of Muslims in Hong Kong; this readable and informative book admirably fills this void. Anyone interested in how Muslims make their lives and practice their faith in the Chinese city of Hong Kong should definitely read it." —Gordon Mathews, author of Ghetto at the Center of the World: Chungking Mansions, Hong Kong

"In this insightful and fascinating book, O'Connor walks us through the bustling streets of Hong Kong where space, civility, hope and freedom are created every day by the territory's diverse Muslims. It provides a rare glimpse into an imperfect, but perhaps 'good enough' cosmopolitanism, lived in the schools, homes, shops and lives of ordinary people. Amidst the worry and panic about young Muslims in diaspora as either problems or victims, this is a refreshing and much-needed account of the valuable ways a global city deals with difference. An essential text for scholars and students of youth, diversity and contemporary multiculturalism." —Anita Harris, author of Young People and Everyday Multiculturalism

More than a quarter of a million Muslims live and work in Hong Kong. Among them are descendants of families who have been in the city for generations, recent immigrants from around the world, and growing numbers of migrant workers. Islam in Hong Kong explores the lives of Muslims as ethnic and religious minorities in this unique postcolonial Chinese city. Drawing on interviews with Muslims of different origins, O’Connor builds a detailed picture of daily life through topical chapters on language, space, religious education, daily prayers, maintaining a halal diet in a Chinese environment, racism, and other subjects. Although the picture that emerges is complex and ambiguous, one striking conclusion is that Muslims in Hong Kong generally find acceptance as a community and do not consider themselves to be victimised because of their religion."

In quest'opera viene presentato per la prima volta in lingua italiana il libro della raccolta del Sahih al-Bukhari, ossia le tradizioni del Profeta Muhammad ‫)ﷺ(‬ considerate autentiche secondo determinati canoni, relativa alla storia dei Profeti che hanno preceduto la rivelazione del Corano e la missione di Muhammad ‫.)ﷺ(‬ Questa raccolta di tradizioni del Profeta ‫)ﷺ(‬ è di grande importanza in quanto dimostra la relazione tra l'Islam e le fedi monoteiste dell'Ebraismo e del Cristianesimo, di cui vengono riconosciuti e grandemente rispettati i rispettivi profeti e le figure sacre.
Tawasul International Centre for Publishing, Research and Dialogue è un'associazione nata al fine di promuovere una conoscenza della religione e della cultura islamica non distorta ed equilibrata. Le attività dell'associazione sono tese a diffondere la conoscenza della cultura islamica nelle sue diverse sfumature attraverso pubblicazioni, conferenze e scambi interculturali, al fine di poter aiutare gli appartenenti alle comunità religiose diverse da quella musulmana ed i musulmani stessi a distinguere i genuini insegnamenti islamici nell'interesse della pace e del reciproco rispetto tra popoli, culture e religioni diverse. Tawasul International Centre for Publishing, Research and Dialogue

Rivâyetlerde ahir zamanda geleceği bildirilen Mehdî’nin insanlığa selamet getirerek bozulan adaleti tesis edeceği bildirilmiştir. Böylece mehdi beklentisi siyasî ve mezhebî olayların yoğun yaşandığı hicrî ilk asırlarda etkili olmuştur. Soyu Hz. Peygamber’e dayanan bu kurtarıcının nesebinde mezheplerin ihtilaf ettiği görülmektedir. Şiî itikatta mehdî olduğuna inanılan gâib 12. imam Muhammed b. Hasan’ın nesebi Hz. Hüseyin’e dayandırılmaktadır. Ancak Şiî kaynaklarda zikredilen Mehdî’nin Hz. Hasan’ın soyundan geleceği yönündeki haberler mezhep içi sorun oluşturmaktadır. Ayrıca Hz. Peygamber’in vefatından sonra imâmet ve hilâfet bağlamında mehdilik iddialarının Ali oğulları neslinde görülmesi, bu beklentinin Hz. Hüseyin nesline münhasır kılınmadığını da göstermektedir. Bununla birlikte Hz. Hasan’ın hilâfeti Hz. Muâviye’ye bırakarak sulh etmesi ve bu olayın Hz. Peygamber tarafından bildirildiğini ihtiva eden rivâyetler, Hz. Hasan’ı Sünnî telakkide öne çıkarmış, böylece bu haberler Sünnî dünyada Mehdî’nin Hz. Hasan neslinden geleceği yönündeki iddiada kullanılan en önemli argümanlardan olmuştur. Mezkûr bilgiler doğrultusunda makale, İmâmiyye Şîası ve Ehl-i Sünnet arasında Mehdî’nin nesebine işaret eden rivâyetlerde ve bunların yorumlanmasında mezhebî temayülü ortaya koymayı hedeflemektedir.

Currently, the Vector Space Model algorithm has been widely implemented for the document search feature because of its reliability in retrieving information. One of them in the search for verses of the Qur'an based on the translation. However, if the phrase or word used is different (even though it has one meaning) with the word in the document in the database, the system will not display the verse. As we know that the Qur'an has a very deep meaning, so an interpretation of the verse is needed. Therefore, this research focuses on implementing the Vector Space Model (VSM) algorithm for searching verses and hadiths in science and technology by using the discussion parameters of these verses or hadiths. The test results obtained with 20 keyword samples using metric recall were 81% with an average time of 2.24 seconds.

Tulisan ini membahas fenomena rihlah ilmiah demi Hadis-hadis Rasulullah yang terdistribusi di berbagai wilayah dunia Islam pada masa periwayatan Hadis, yakni sekitar abad-abad 1 H/7 M hingga 4 H/10 M. Pada masa itu, para sarjana Hadis dengan berbagai generasinya banyak merantau dari satu wilayah ke wilayah lain demi mendapatkan atau mendengarkan sebuah Hadis. Sepintas lalu, sudah dapat ditebak bahwa motif mereka melakukan itu adalah untuk mendapatkan satu Hadis, atau sejumlah Hadis. Namun, realitasnya tidak demikian. Dari eksplorasi dan analisis itu diketahui bahwa motif rihlah ilmiah demi Hadis bukan hanya sekadar mendengarkan sebuah Hadis atau beberapa Hadis yanga belum pernah didengarkan, tetapi lebih dari itu untuk konservasi Hadis dan kritik periwayatannya.

این مقاله به بررسی روایات تشبیه اوصیای پیامبر اکرم ص به نقبای بنی‌اسرائیل، اسباط بنی‌اسرائیل، حواریون حضرت مسیح و ماه‌های سال و همچنین امکان وجود معنایی فراتر از تساوی عددی برای این روایات، پرداخته و درصدد پاسخ به این پرسش برآمده است که آیا در این تشبیهات، تنها عدد دوازده، بار شباهت را به دوش می‌کشد یا آن‌که شباهت دیگری نیز بین مشبّه و مشبّهٌ به در میان است؟ برای پاسخ به این پرسش، با بررسی جایگاه نقبا در تورات و ریشه‌شناسی واژه «نقیب» در نسخه‌های کهن تورات به زبان‌های عبری، آرامی، سریانی و یونانی، گوهر معنایی «منتخب و منصوص الهی بودن نقیب»، واکاوی شده است. از این منظر، نشان داده خواهد شد که می‌توان «انتخابی، انتجابی و منصوص بودن از سوی خداوند» را ویژگی مشترک دو سوی تشبیه مذکور در روایات دانست. در انتها، شواهد دیگری برای این ادّعا ارائه خواهد شد؛ یعنی امور دوازده‌گانه‌ای که اگرچه در روایات بیان‌کنندهٔ تعداد اوصیای پیامبر خاتم ص به کار نرفته‌اند، ولی دارای ویژگی منتجب بودن از جانب خداوندند.
حاصل این پژوهش، به فهم عمیق‌تر روایات تشبیه عددی انجامیده و جایگاه الهی ائمه و منصوص بودن آن‌ها را در منظومه فکری شیعه تقویت می‌کند. همچنین بر این واقعیت تأکید می‌ورزد که روایات دوازده وصی پیامبر اکرم، فقط بر امامان شیعه تطبیق می‌کند.

This article studies the hadiths analogizing the successors of the Holy Prophet to the naqībs (chieftains) of the Children of Israel, apostles of Christ, months, and eventually aims to highlight the possibility of a wider meaning beyond the mere numerical equality. The study is going to find an answer to the inquiry whether Number 12 bears the burden of Simile or there is another Simile between the Vehicle and the Tenor?
To reply to this question, the position of Chiefs described in Torah and the etymology of the terms (indicating ‘naqīb’) in the Hebrew, Aramaic, Syriac, and Greek manuscripts have been studied. It is proposed that the semantic concept of naqīb appertains to "divinely chosen".  In this way, it is shown that “being divinely chosen and appointed by God” can be regarded as the common characteristic of the two parallel groups. 
Due to this study, deeper understanding of numerical analogizing Hadiths is culminated and the concept of Imam as “being divinely chosen” in Shiite Thought is greatly strengthened. Furthermore, the fact underlines that the Hadith of twelve successors after Prophet Muḥammad (PBUH) is perfectly  matched Shiite Imams.

محققان غربي احادیث را داده‌هایي تاریخي برای شناخت و بازسازی جنبه‌هاي مختلف تاریخ اسلام تلقي کرده‌اند و براي ارزيابي اعتبار و تعيين اصالت اين داده‌ها به تاریخ‌گذاری آنها پرداخته‌اند. تاريخ‌گذاری حديث مسئله‌ای در ميان گروهي از اسلام‌شناسان غربي است که روش‌ها و ابزارهايي متنوع را براي بررسي تاریخ پيدایش و رواجروايات اسلامي به کار مي‌گيرند. «تاریخ‌گذاری حديث: روش‌ها و نمونه‌ها» حاوی ترجمه فارسي بخشي ازمهم‌ترين نوشته‌ها در پيوند با اين مسئله مهم در حديث‌پژوهي غربيان است که با رهيافت‌ها و نتايج متفاوت در طول چند دهه اخير منتشر شده‌اند. خوانندۀ کتاب حاضر علاوه بر آشنايي با روش‌ها و نتايج پژوهش‌هاي نوين غربي دربارهتاریخ‌گذاری حدیث، به امکانات و محدوديت‌های هر يک از اين روش‌ها پي خواهد برد و همچنين پاسخ‌هاي برخي محققان مسلمان به نتايج اين روش‌ها را درخواهد یافت.مجموعه حاضر دربرگيرنده دوازده نوشتار از ده محقق صاحب‌نام در حوزه مطالعات اسلامي است. در فهرست نويسندگان اين مجموعه، علاوه بر محققاني از نسل‌هاي گذشته نظير ايگناتس گلدتسيهر (د. 1921) و يوزف شاخت(د. 1969)، چند پژوهشگر سرشناس غربي ازجمله يوزف فان‌اس و مايکل کوک و هارالد موتسکي و محققاني مسلمان همچون محمد مصطفي اعظمي حضور دارند.

Yunus Emre lived in a period of political changes in Anatolia. Social life in the region, where political authority has disappeared, has also been affected by the developments. He became a servant in the place of Tapduk Emre during a period of political troubles. The process of getting away from the world expresses the process of transcendental structuring. For him, love is fundamentally against Allah and His Messenger Muhammad. The conception of the Prophet was largely composed of love. While the love expressed today is largely interpersonal, he preferred divine love. He stated that the world was built on divine love. Many poets wrote poems about the Prophet Muhammad. Yunus Emre also devoted most of the Divan to the prophet and his love for him. The understanding of Gül Muhammad is very precious. As some poets did, he symbolized his love for the Prophet through the word rose. The concept of ummah is important for Yunus Emre. Perhaps due to the political troubles of his time and the deterioration of the unity of governance, he attached great importance to the understanding of the ummah. He thinks that the understanding of unity of Muslims may be around the message of the Prophet. Perhaps he says that he expects help in the Hereafter as a part of the Prophet's understanding. Looking at the Islamic understanding of Yunus Emre, it is understood that he knew religion and learned the life of the Messenger of Allah. There is not enough information about his life and education. However, from the concept of the Prophet, it was understood that he visited different scientific centers who were educated at a certain level and became aware of Islamic knowledge. Yunus Emre has shown that there is not only behavior training in the derwish lodge but also the direction of science. This determination is achieved by looking at the dies that contain the information he gave about the Messenger of Allah and other prophets.

This article aims to identify the ethical and accurate research in the significance and the application of Takhrij al-Hadith of the Prophet SAW. It is important to create a predictive model of academic writing involves the sayings of the Prophet SAW that can be used by the intellectuals in Malaysia. This study used a quantitative research design and the type of study is content analysis. The instrument used is the table of Takhrij applications built on the standard Takhrij theories as endorsed by a panel of experts.

Ce este islamul?

Care este istoria sa?

Care este adevărata semnificaţie a unor cuvinte precum Allah, şaria, jihad etc?



Nu trece nicio zi fără să auzim menţionându-se cuvântul islam. Şi totuşi, pentru majoritatea oamenilor, islamul rămâne o religie puţin cunoscută. Indiferent dacă este vorba despre violenţă, terorism, drepturile femeilor sau sclavie, se aşteaptă ca musulmanii de astăzi să fie responsabili de toate acestea. Există însă puţine oportunităţi de a descrie islamul, fie în mass-media, fie în general în societate: exact acest lucru îşi propune să facă volumul de faţă, într-o manieră simplă, concisă, directă şi extrem de accesibilă. Cititorul nu are nevoie de nicio pregătire de specialitate pentru a înţelege esenţa isla­mului. Lucrarea lui Tariq Ramadan este concepută în aşa fel încât să-i ghideze pe cititori în complexitatea lumii multifaţetate a islamului ca religie, filosofie şi civilizaţie.

TARIQ RAMADAN este scriitor şi profesor de studii islamice con­temporane la Colegiul St. Anthony şi la Facultatea de Teologie şi Religie a Universităţii Oxford. Este autorul unor lucrări de specialitate şi a fost descris de revista Time ca fiind „unul dintre cei mai impor­tanţi inovatori ai secolului XXI”.

‫ﻓﻬﺮس‬ ‫اﻷدﯾﺎن‬ ‫إزدراء‬ ‫ﻗﻮاﻧﯿﻦ‬ ‫ﺗﻄﺒﯿﻖ‬ ‫ﻓﻲ‬ ‫واﻟﺘﺨﻔﯿﻒ‬ ‫اﻟﻤﻌﺘﻘﺪ‬ ‫ﺣﺮﯾﺔ‬ ‫ﻋﻦ‬ ‫ﺎ‬ ً ‫دﻓﺎﻋ‬ 2 ‫اﻷدﯾﺎن‬ ‫ازدراء‬ ‫ﻣﺼﻄﻠﺢ‬ للإسلام تراث طویل في التسامح وحریة الفكر والنقاش، حتى في المواضیع الأساسیة للإیمان. لا یمكن
للكلام في شأن المعتقد والإیمان بالدین ألا یستخدم تعابیر وأقوال قد تستفز الآخر فیرى فیها كفرًا. لكن رد
الإسلام على الاستفزاز یرتكز على الروحانیة والكرامة والغفران. فثمة حاجة ماسة الیوم إلى أن یعود تراث
الانفتاح والرحمة إلى البلدان والمجتمعات ذات الأكثریة المسلمة، لا سیما نظرًا إلى مقدار العنف الناتج عن
التعصب الدیني.
‫ﺗﻌﺮﯾﻒ‬ ‫ﺻﻌﻮﺑﺔ‬ ‫ﻓﻲ‬ .1 2 ‫اﻷدﯾﺎن‬ ‫ازدراء‬ ‫ﻗﻮاﻧﯿﻦ‬ ‫ﺗﻄﺒﯿﻖ‬ ‫ﻓﻲ‬ ‫اﻟﺸﺎﺋﻌﺔ‬ ‫اﻹﺳﺎءة‬ .2 3 "‫اﻟﺪﯾﻦ‬ ‫ﻓﻲ‬ ‫إﻛﺮاه‬ ‫"ﻻ‬ ‫اﻟﻘﺮآﻧﻲ‬ ‫اﻟﻤﺒﺪأ‬ ‫ﻓﻲ‬ .3 4 ‫ﺻﺤﯿﺢ‬ ‫ﻏﯿﺮ‬ ‫ﺑﺎﻹﻛﺮاه‬ ‫اﻹﺳﻼم‬ .4 4 ‫اﻷدﯾﺎن‬ ‫ازدراء‬ ‫م‬ ّ ‫ﺗﺠﺮ‬ ‫ﻻ‬ ‫اﻹﺳﻼﻣﯿﺔ‬ ‫اﻟﺪﯾﻨﯿﺔ‬ ‫اﻟﻤﺼﺎدر‬ .5 5 ‫وﯾﻌﺎﻗﺒﻪ‬ ‫اﻟﻤﻘﺪﺳﺎت‬ ‫ﺗﺪﻧﯿﺲ‬ ‫ﻋﻠﻰ‬ ‫ﯾﺤﻜﻢ‬ ‫وﺣﺪه‬ ‫اﷲ‬ .6 6 ‫واﻟﻌﻘﯿﺪة‬ ‫اﻟﺪﯾﻦ‬ ‫أﻣﻮر‬ ‫ﻓﻲ‬ ‫واﻟﺠﺪال‬ ‫اﻟﻨﻘﺎش‬ ‫ﺣﺮﯾﺔ‬ ‫ﻋﻠﻰ‬ ‫اﻟﻘﺮآن‬ ‫ﻣﻨﻬﺞ‬ ‫ﯾﺤﺚ‬ .7 6 ‫ﺑﺎﻟﺘﺴﺎﻣﺢ‬ ‫اﻻﺳﺘﻔﺰاز‬ ‫ﻣﻮاﺟﻬﺔ‬ .8 8 ‫ﺧﺎﺗﻤﺔ‬ 10 ‫اﻟﺮدة‬ ‫ﺑﺘﻬﻤﺔ‬ ‫اﻹﻋﺪام‬ ‫ﺣﻜﻢ‬ ‫ﺣﻮل‬ ‫اﻟﻮﺳﻄﻰ‬ ‫اﻟﻘﺮون‬ ‫ﻓﻲ‬ ‫اﻟﺸﺮﯾﻌﺔ‬ ‫ﺗﻔﺴﯿﺮ‬ :‫اﻷول‬ ‫اﻟﻤﻠﺤﻖ‬ 11 ‫اﻟﻤﻌﺘﻘﺪ‬ ‫وﺣﺮﯾﺔ‬ ‫اﻹﺳﻼم‬ ‫ﺣﻮل‬ ‫ﺗﻌﻠﯿﻖ‬ : ‫اﻟﺜﺎﻧﻲ‬ ‫اﻟﻤﻠﺤﻖ‬ 15 ‫اﻟﻔﻜﺮﯾﺔ‬ ‫اﻟﻤﻠﻜﯿﺔ‬ 17 1

Dalam ilmu hadits ada banyak persoalan yang akan ditemukan. Salah satunya adanya permasalahan mengenai hadits yang musykil, mukhtalif,  gharib dll (istilah ini tergantung pemaknaan masing-masing ulama). Masalah ini, berorientasi pada pokok atau isi/bunyi hadits bukan pada jalur atau sanad nya atau lebih dikenal dengan kritik matan atau kritik internal hadits. Untuk menghindari miskonsepsi perlu dijelaskan bahwa untuk memahami hadits yang pertama dilakukan bukan langsung masuk pada tubuh hadits itu tapi pada kajian transmisi hadits atau sanad dan segala ketantuan yang berkaitan dengannya. Bilamana kemudian pada sanad sudah tidak meyakinkan maka tidak perlu masuk kedalam matan. Kegunaan kritik matan ialah : Hadits ada yang secara sanad dapat diterima namun ketika masuk kepada matan kita menemukan banyak kesulitan untuk dimengerti secara akal dan kenyataan atau fakta. Dengan kritik matan inilah dapat disingkirkan apa yang merupakan bagian tersembunyi dari hadits yang tidak terlihat dari analisis sanad.

历史上的伊斯兰教具有很强的思想与辩论自由和宽容的传统，包括对于基本的 伊斯兰教信仰。对于信仰甚至是宗教信仰本身的讨论，必然会涉及到一些在其 他人看来是冒犯性的，被他们解释为亵渎的表述。伊斯兰教在面对挑衅时的反 应，应建立在精神性、尊严和宽宥的基础上。这一开放和宽容的传统在当今以 穆斯林为主的国家和社会中亟待恢复，尤其是考虑到由宗教不宽容和偏执所引 起的暴力是如此广泛。

奉至仁至慈的真主之名 www.IslamAndReligiousFreedom.org 目录 信仰自由与​ 亵渎​ 法的放​ 宽 1 1. ​ 对亵渎进​ 行定​ 义​ 的困​ 难​ 之​ 处 1 2. ​ 对​ 于​ 亵渎​ 法的普遍​ 滥​ 用 2 3. "宗教无​ 强​ 迫​ "的《古​ 兰经​ 》原​ 则 3 4. ​ 强​ 迫的宗教信仰是无效的 4 5. 伊斯​ 兰​ 教​ 经​ 典没有将​ 亵渎​ 定​ 为​ 犯罪 4 6. 惟有真主可以判决并​ 惩罚渎​ 圣罪 5 7. 古​ 兰经​ 的精神是​ 对​ 有​ 关​ 信仰之事​ 务进​ 行自由的​ 讨论​ 和​ 辩论 6 8. 面​ 对​ 挑衅​ 时​ 的忍耐 8 结论 9 附​ 录​ 一：中世​ 纪​ 背叛伊斯​ 兰​ 教死刑律法 10 附​ 录​ 二：​ 对​ 伊斯​ 兰​ 教和宗教自由​ 的反思 15 版​ 权​ 信息 16 "Zong jiao wu qiang po: Yi si lan jiao yu xin yang zi you"

And be good to the neighbour who is your relative and to the neighbour who is not a relative . . . (Qur'an, 4:36)

Islam has great respect for the mutual rights and duties of neighbours. The Holy Prophet said:

Jibra'1 always used to advise me to be generous with neighbours, till I thought that Allah was going to include the neighbours among the heirs of a Muslim.

The rights of neighbourhood are not meant for Muslim neighbours only. of course, a Muslim neighbour has one more claim upon us - that of Islamic brotherhood.


Explaining it, the Holy Prophet said:
Neighbours are of three kinds:

(1) that one who has got one right upon you;

(2) that one who has got two rights upon you;

(3) that one who has got three rights upon you.

The neighbour having three rights upon you is the one who is also a Muslim and a relative. The neighbour having two rights is the one who is either a non-Muslim or a non-relative Muslim.

The neighbour having one right is the one who is neither a Muslim nor a relative. Still he has got all the claims of neighbourhood-rights upon you.

Here are some more traditions which show the Islamic love towards the neighbours:

The Holy Prophet said:
That man is not from me who sleeps contentedly while his neighbor sleeps hungry.

The issue of neighbours is of interest and concern to all. Disputes and feuds regularly hit the headlines. A bad neighbour is something to be dreaded, while a good neighbour is, as the saying goes, worth his or her weight in gold. Islam has plenty to say about neighbours. The Prophet’s statements quoted in Neighbour’s Rights, although over fourteen hundred years old, are as topical and relevant today as they were then. Much may have changed in the physical surroundings in which we live, but human nature is the same as ever, and we still need guidance on how we should treat one another. Islam shows us how to deal with our fellow human beings—and our own neighbourhood is a good place to start. This book Neighbour's Rights According to the Sunnah and the Example of the Salaf by Ali Hasan A. Abdul-Hamid is a good book to start.