A Critical Analysis of Abū Rayyah's Perspectives on Ḥadīth Recording
DOI:
https://doi.org/10.61166/ikhsan.v3i1.67Keywords:
Ḥadīth documentation, Orientalists, Hijrah, Isnad, RiwayahAbstract
Abū Rayyah, a prominent 20th-century Egyptian Islamic scholar, has sparked significant debate with his critical stance on the traditional processes of Ḥadīth collection and documentation. His arguments challenge long-standing views and practices, questioning the reliability of certain narrators and the methodologies employed in the early Islamic centuries. Aiming to contribute to the ongoing discourse surrounding the authenticity and methodology of Ḥadīth compilation within Islamic tradition, this paper provides a critical analysis of the views of Abū Rayyah on the recording of Ḥadīth, examining the historical context and scholarly responses to his critiques. Through a comprehensive review of primary sources, including Abū Rayyah's own writings and the responses from other Islamic scholars, the paper evaluates the strengths and weaknesses of his arguments. This involves analyzing his methodological approaches, his use of evidence, and the broader implications of his critiques for Islamic jurisprudence and theology. Ultimately, this study seeks to provide a balanced assessment of Abū Rayyah's contributions to the study of Ḥadīth, acknowledging his role in prompting critical reflection and debate while also considering the validity of the critiques against his views. By doing so, the paper aims to enhance the understanding of Ḥadīth recording practices and their impact on Islamic thought and practice.
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The Khawārij (sing. Khārijī) are dissidents who rebelled against Caliph ʿAlī ibn Abī Ṭālib, branding him illegitimate after he agreed to arbitration with Muʿāwiyah ibn Abī Ṣufyān following the Battle of Ṣiffīn in 657.
The Shīcah (sing. Shīcī, also known as Shīcat ʿAlī) believe that ʿAlī ibn Abī Ṭālib and his descendants are the rightful Caliphs of the Muslim Ummah. Originally a political movement, they evolved into a religious faction with extreme ideologies. Today, Shīcah are the second-largest Islamic group, spread across the Middle East and Africa.
The Mu'tazilites, meaning "those who withdraw," were founded in Basrah by Wāṣil ibn ʿAtā' (d. 748) in the early 2nd century Hijrah. They flourished in the early 3rd century Hijrah when adopted as state theology in the ʿAbbāsid empire.
The Mutakallimūn, also known as Ahl al-Kalām (including Jahmiyyah, Ashʿariyyah, Māturidiyyah, Karamiyyah, and Rāfiḍah Mujassimah), are Muslim sects emphasizing rational discourse alongside revelation. They advocate for ʿilm al-Kalām, a discipline that uses reasoned arguments to elucidate and defend religious beliefs.
The term Mutawātir has two meanings in different Islamic sciences. In legal methodology and theology, it denotes the epistemological certainty of a report. In Ḥadīth criticism, it refers to a well-known and widespread report, but not necessarily one that yields certain knowledge.
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