In two previous articles, I outlined the basic method of proto-Sunnī Hadith criticism (here) and summarised the notable figures involved in its articulation, application, and transmission from the turn of the 9th Century CE onward (here). Both of these articles skirt around a fundamental historical question, however: when exactly did proto-Sunnī Hadith criticism originate or … [Read more…]
In a previous article, I outlined the basic methodology of proto-Sunnī Hadith criticism, which relied above all upon the collation and comparison of transmissions to establish the reliability of tradents. In the present article, I turn instead to the following historical question: who were the pioneers of proto-Sunnī Hadith criticism, and via whom did it … [Read more…]
There were diverse approaches or attitudes towards Hadith in the first few Islamic centuries, ranging from uncritical acceptance, to critical acceptance, to skepticism, to wholesale rejection. Ultimately, it was the critical acceptance of Hadith—the approach or methodology known as “Hadith criticism” (naqd al-ḥadīṯ)—that won out amongst the proto-Sunnī Hadith movement (ʾaṣḥāb al-ḥadīṯ) from the early … [Read more…]
Yaḥyá b. Saʿīd al-Qaṭṭān (d. 198/813) was an important early Hadith scholar in Basrah and one of the founders of proto-Sunnī Hadith criticism, the movement or methodology that ultimately produced the Sunnī Hadith canon. For example, the Syrian Sunnī Hadith scholar Muḥammad b. ʾAḥmad al-Ḏahabī (d. 748/1348) summarised the history of Hadith criticism as follows: … [Read more…]
In late September of 2022, I passed the final exam (viva/defence) for my PhD at Oxford University, pending minor corrections. The subject of my thesis was the famous and controversial hadith about the Islamic prophet Muḥammad’s marriage to his wife ʿĀʾišah bt. ʾabī Bakr at a young age: according to the dominant version of the … [Read more…]
Ignaz Goldziher famously argued that Hadith largely reflect not the life and times of the Prophet and his contemporaries, but rather, the historical contexts and interests of later generations of Muslims: Closer acquaintance with the vast stock of ḥadīths induces sceptical caution rather than optimistic trust regarding the material brought together in the carefully compiled … [Read more…]
For many years, secular scholarship on Islamic origins and the first Islamic century was characterised by a relatively uncritical acceptance of 9th- and 10th-Century CE Islamic literary sources at face value and, consequently, a relatively uncritical acceptance of the conventional Islamic origins-narrative that predominates therein. In the context of the field of Islamic origins, the … [Read more…]
In his ʾAnsāb al-ʾAšrāf, the Baghdadian litterateur and genealogist ʾAḥmad b. Yaḥyá al-Balāḏurī (d. post-270/883-884) recorded the following concerning the birth of the Islamic prophet Muḥammad b. ʿAbd Allāh b. ʿAbd al-Muṭṭalib (d. 11/632): As for Quṯam b. ʿAbd al-Muṭṭalib: his mother was Ṣafiyyah bt. Jundub, the mother of al-Ḥāriṯ b. ʿAbd al-Muṭṭalib, and he … [Read more…]
In his al-ʾItqān fī ʿUlūm al-Qurʾân, the famous Egyptian Sunnī Hadith scholar al-Suyūṭī (d. 911/1505) mentioned the following hadith: Al-Ṭabarānī cited [a hadith] in [his al-Muʿjam] al-Kabīr, from the transmission-path of al-Walīd b. Muslim, from ʿUfayr b. Maʿdān, from Ibn ʿĀmir, from ʾAbū ʾUmāmah, who said: “The Messenger of God said: “The Quran was revealed … [Read more…]
I was asked on Twitter to apply an isnad-cum-matn analysis to the famous “Hadith of the Cloak”, an exegetical hadith relating to Q. 33:33. There are actually several hadiths that seem to be referred to as such, including a tradition attributed to ʾUmm Salamah, and another attributed to ʿĀʾišah. In this article, I will be … [Read more…]