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مدخل إلى علم الحديث
يؤكد المؤلف في هذا الكتاب أن قيمة الإرث النبوي لا تبدو في كونه بيانًا عمليًّا للقرآن الكريم فقط، بل إن فهم كيفية انتشار رسالة الإسلام، والنواحي الفقهية والعقدية والروحية والثقافية المختلفة للحضارة الإسلامية، يستلزم دراسة ذلك الإرث ابتداءً. ومن ثَمَّ فالاهتمام بعلم الحديث ليس مجرد اشتغال على علم تقني منهجي، بل هو مدخل ضروري إلى فهم الإسلام والمجتمع الإسلامي.
ومن ثَمَّ لا يقتصر المؤلف على التعريف بمفاهيم علم مصطلح الحديث ومحدداته، بل يضيف قراءة تاريخية وتطبيقية في الفقه والأصول والعقيدة والتصوف والسياسة. وقد خصص المؤلف فصلًا كاملًا لسؤال الموثوقية الذي طرحته الكتابات الاستشراقية التي تشكّك في موثوقية الأحاديث النبوية. كما تعرض لمناقشة السجال الدائر حول الحديث النبوي في العالم الإسلامي الحديث. مما يجعل هذا الكتاب كتابًا فريدًا في نهجه، شاملًا في أبوابه، متميزًا على كتب المداخل التقليدية لهذا العلم.
جوناثان براون: أستاذ الدراسات الإسلامية ورئيس قسم اللغة العربية والدراسات الإسلامية بجامعة جورجتاون، ويشغل كرسي الأمير الوليد بن طلال للحضارة الإسلامية في الجامعة نفسها. وله عدد من المؤلفات حول الحديث النبوي، وتاريخ الإسلام، وقضايا الفقه والإصلاح القانوني، ويجمع في أبحاثه بين دراسة التراث الإسلامي وتحليل القضايا المعاصرة.
ومن ثَمَّ لا يقتصر المؤلف على التعريف بمفاهيم علم مصطلح الحديث ومحدداته، بل يضيف قراءة تاريخية وتطبيقية في الفقه والأصول والعقيدة والتصوف والسياسة. وقد خصص المؤلف فصلًا كاملًا لسؤال الموثوقية الذي طرحته الكتابات الاستشراقية التي تشكّك في موثوقية الأحاديث النبوية. كما تعرض لمناقشة السجال الدائر حول الحديث النبوي في العالم الإسلامي الحديث. مما يجعل هذا الكتاب كتابًا فريدًا في نهجه، شاملًا في أبوابه، متميزًا على كتب المداخل التقليدية لهذا العلم.
جوناثان براون: أستاذ الدراسات الإسلامية ورئيس قسم اللغة العربية والدراسات الإسلامية بجامعة جورجتاون، ويشغل كرسي الأمير الوليد بن طلال للحضارة الإسلامية في الجامعة نفسها. وله عدد من المؤلفات حول الحديث النبوي، وتاريخ الإسلام، وقضايا الفقه والإصلاح القانوني، ويجمع في أبحاثه بين دراسة التراث الإسلامي وتحليل القضايا المعاصرة.
400 pages, Unknown Binding
First published June 1, 2009
123 people are currently reading
2010 people want to read
About the author
Jonathan A.C. Brown
17 books430 followersJonathan Andrew Cleveland Brown is an American scholar of Islamic studies. Since 2012, he has been associate professor at Georgetown University's Edmund A. Walsh School of Foreign Service. He holds the Alwaleed bin Talal Chair of Islamic Civilization at Georgetown University.
He has authored several books including Misquoting Muhammad: The Challenges and Choices of Interpreting the Prophet’s Legacy, Hadith: Muhammad's Legacy in the Medieval and Modern World, Muhammad: A Very Short Introduction, and The Canonization of al-Bukhari and Muslim. He has also published articles in the fields of Hadith, Islamic law, Salafism, Sufism, and Arabic language.
He has authored several books including Misquoting Muhammad: The Challenges and Choices of Interpreting the Prophet’s Legacy, Hadith: Muhammad's Legacy in the Medieval and Modern World, Muhammad: A Very Short Introduction, and The Canonization of al-Bukhari and Muslim. He has also published articles in the fields of Hadith, Islamic law, Salafism, Sufism, and Arabic language.
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Displaying 1 - 30 of 48 reviews
December 28, 2020
My brother, who's doing a bachelors in Hadith was praising this book to me for more than a month. He said that other books on Hadith introduction are dull and hard to read. Jonathan Brown's writing style makes it easy and actually it contains much more information than the other ones. This is by far the best introduction book on Hadith.
After reading this I'd agree with him. Dr Brown has done a tremendous job by writing this book. Because of this any general student can understand the science of Hadith in a wonderful way, in which they don't get bored. This book has everything: the basics, the method, theology and Hadith, Fiqh and Hadith, Sufism and Hadith, Shi'i perspectives on Hadith, orientalist views and modern debates on Hadith. It's a total gem of a book!
I've read 4 academic reviews of this book. Dr Ahmed al-Shamsy, Ayesha Y. Musa praise the book heavily. Dr Andreas Gorke has pointed out some small mistakes. Dr Abu Zayd has written an unusually big ten paged review. He also praises the book heavily - in general and at particular points. At the end suggests some places where Dr Brown can make some improvements.
After reading this I'd agree with him. Dr Brown has done a tremendous job by writing this book. Because of this any general student can understand the science of Hadith in a wonderful way, in which they don't get bored. This book has everything: the basics, the method, theology and Hadith, Fiqh and Hadith, Sufism and Hadith, Shi'i perspectives on Hadith, orientalist views and modern debates on Hadith. It's a total gem of a book!
I've read 4 academic reviews of this book. Dr Ahmed al-Shamsy, Ayesha Y. Musa praise the book heavily. Dr Andreas Gorke has pointed out some small mistakes. Dr Abu Zayd has written an unusually big ten paged review. He also praises the book heavily - in general and at particular points. At the end suggests some places where Dr Brown can make some improvements.
July 21, 2012
I would call it a reasonable survey of Hadith science as it is not in the same vein as other more detailed surveys by Zubayr Siddique and Azami. However, in my view, Dr Brown wanted it to be a brief historical/ methodological survey with more emphasis on the so called authenticity question of interpretive (and originally oral) traditions and modern debates surrounding the Hadith tradition. That, in my view, is the real strength of the book and those who are not directly familiar with Muir, Goldziher, Schacht and Juynboll would find extremely succinct summaries of their main theories. On the other hand those who are familiar, would still find Brown's work useful as it enables an already informed reader to draw interesting links between genealogies of modernist and classical thought patterns.
December 20, 2012
The book does an excellent job providing you with an introduction to the complex topic of Hadiths in Islam. Few people are aware that most Islamic laws and legal rulings stem from Hadiths and not the Qur'an. In fact, the Qur'an does not even specify the rulings on prayer and fasting. As such, scholars lean towards Hadiths to understand what to do. Hadiths are statements that trace back to the Prophet, or for particular sects, those of Companions of Family of the Prophet. As such, since the Qur'an advises everyone to follow the Prophet, it becomes a rational choice to fall back on for guidance. Unfortunately, unlike the Qur'an, the authenticity of Hadiths is shaky and requires extensive research to validate. Even when validated, it does not lead to unanimous agreement amongst different schools of thoughts on whether it should be incorporated. Ironically, even if invalidated, it may be incorporated anyway.
As you step into Islam, you will find that Muslims ultimately struggle with the Hadiths and not the Qur'an. As you step into the Sects of Islam, you find that their differences stem primarily in the Hadiths, which each Sect believing their compilations of Hadiths is the authentic one. This causes greater stifles between the Sects and causes even greater confusion of people seeking Islam.
The book attempts to decipher this puzzle for you by providing all opinions in an objective manner for you. I would argue that the author has succeeded in his goal. As a bonus, the author is not Muslim, which helps prevent sectarian influences in the writing. Having said that, the majority of the book focuses on Sunnis, which is fair since they constitute the majority of Muslims.
If you are interested in understanding Islam and the science of Hadith, from all perspectives (including Western ones), pick up this book and have a read! Just do not expect a simple fun read as the content is dense and can be dry.
As you step into Islam, you will find that Muslims ultimately struggle with the Hadiths and not the Qur'an. As you step into the Sects of Islam, you find that their differences stem primarily in the Hadiths, which each Sect believing their compilations of Hadiths is the authentic one. This causes greater stifles between the Sects and causes even greater confusion of people seeking Islam.
The book attempts to decipher this puzzle for you by providing all opinions in an objective manner for you. I would argue that the author has succeeded in his goal. As a bonus, the author is not Muslim, which helps prevent sectarian influences in the writing. Having said that, the majority of the book focuses on Sunnis, which is fair since they constitute the majority of Muslims.
If you are interested in understanding Islam and the science of Hadith, from all perspectives (including Western ones), pick up this book and have a read! Just do not expect a simple fun read as the content is dense and can be dry.
August 21, 2018
This is a great and concise resource for anyone who is interested in the history of how Islamic jurisprudence and living got cemented and canonised after prophet Muhammed. Readers will be left satisfied on questions of authenticity and historical accuracy of the prophetic tradition and can find answers to why there are different schools of thought. Furthermore, the Sunni-Shia divide is explained and it is once again proven that politics is poisonous. The errors caused by biased reading of scriptures has resulted in conflicts and divisions that have been carried forward in our community to this day.
December 31, 2016
[ Hadith: Muhammad's Legacy in the Medical and Modern World ]
Having finished reading his book: Misquoting Muhammad earlier, I proceeded to search for his other works. The ones that I can find on Amazon are two (Amazon price in the UK is so cheap! Especially 2nd hand.) This book and another one regarding the two canons of the Muslim World, Bukhari and Muslim.
The latter is out of my financial capability so I have to make do with the former. It doesn't mean that this is inferior to another, but it just indicates the sheer quality and value people put on the latter. Nevertheless, let us proceed to the review of this book.
--
In this book, Jon wrote in more detail regarding the progression of Hadith. Also, he explained how the terms used in hadith are introduced(mustalah hadith).
The science of Hadith can be said to begin after the deaths of the generation of Muslims who had known the Prophet well/directly. There are different groups of people who forge hadith for their own interests. Unsurprisingly, political and sectarian motifs were the major engine of Hadith forgery. This problem began as early as during the companions, and persisted till the Umaiyah, Abbasiyah, Ottoman dynasty and arguably until today. However, the initial 400 years could be argued as the worst due to the 'startup' of major collection which required considerable time and manpower.
The problem of Hadith forgery does not end with the matn(text). It also comes in the form of Isnad forgery. Jon describes how Muslim scholars introduced a methodology to detect forged hadith.
The author also include a chapter specifically for the prophetic traditions in Shiite Islam. In the chapter, he described the initial conflict between Sunni and Shiite and how the hadith tradition progressed among Shiite scholars. Both have similar problems with hadith forgery and there's a similar aspect in their methodology of hadith criticism.
The notable difference however is that Shiite only accept hadith from ahlul bait. In a way, it seems that the job for Shiite scholars are easier than the Sunni counterparts. However, there's a twist. The well-known Imam only last up till twelve, or seven depending on which of the Shiite madhab you refer to. After that, the scholars are thrown into an unfamiliar situation where they don't have a recognised "spokesperson". This situation is described in the chapter by Jon.
The next few chapters talk about particular issues, which are Sufism, theology and the Western debates on the hadith tradition.
My post will be a tad too long to elaborate each and every chapter. Suffice for me to summarise in the next paragraph.
The developments and interactions of scholars from the late seventh century up till the modern world have seen the Sunni school of thoughts to progress over time. From strict adherence to the sayings of the Prophet and the interactions with ahl al-rayy, to the actions of the companions and successors, to the interaction and arguments with Mu'tazila school of thoughts, to the expansion of various Sunni school of thoughts up till the well-known 4 madhab(and beyond), to the interaction with salafis, and the emergence of revivalist and Islamic Movements across the world.
To sum up, quoting from the book,
".... what we can call Late Sunni Traditionalism argues that it is precisely these institutions that are essential for properly living as a Muslim today.
In other words, closely following one of the accepted Sunni school of law, believing in the traditional Ash'arī school of theology, and participating in a Sufi brotherhood provides modern Muslims with all the legal, spiritual, and theological tools they need to succeed.
Properly understood and correctly combined, these classical institutions allow Muslims to answer all the challenges to Modernity."
Enough said.
5/5
Having finished reading his book: Misquoting Muhammad earlier, I proceeded to search for his other works. The ones that I can find on Amazon are two (Amazon price in the UK is so cheap! Especially 2nd hand.) This book and another one regarding the two canons of the Muslim World, Bukhari and Muslim.
The latter is out of my financial capability so I have to make do with the former. It doesn't mean that this is inferior to another, but it just indicates the sheer quality and value people put on the latter. Nevertheless, let us proceed to the review of this book.
--
In this book, Jon wrote in more detail regarding the progression of Hadith. Also, he explained how the terms used in hadith are introduced(mustalah hadith).
The science of Hadith can be said to begin after the deaths of the generation of Muslims who had known the Prophet well/directly. There are different groups of people who forge hadith for their own interests. Unsurprisingly, political and sectarian motifs were the major engine of Hadith forgery. This problem began as early as during the companions, and persisted till the Umaiyah, Abbasiyah, Ottoman dynasty and arguably until today. However, the initial 400 years could be argued as the worst due to the 'startup' of major collection which required considerable time and manpower.
The problem of Hadith forgery does not end with the matn(text). It also comes in the form of Isnad forgery. Jon describes how Muslim scholars introduced a methodology to detect forged hadith.
The author also include a chapter specifically for the prophetic traditions in Shiite Islam. In the chapter, he described the initial conflict between Sunni and Shiite and how the hadith tradition progressed among Shiite scholars. Both have similar problems with hadith forgery and there's a similar aspect in their methodology of hadith criticism.
The notable difference however is that Shiite only accept hadith from ahlul bait. In a way, it seems that the job for Shiite scholars are easier than the Sunni counterparts. However, there's a twist. The well-known Imam only last up till twelve, or seven depending on which of the Shiite madhab you refer to. After that, the scholars are thrown into an unfamiliar situation where they don't have a recognised "spokesperson". This situation is described in the chapter by Jon.
The next few chapters talk about particular issues, which are Sufism, theology and the Western debates on the hadith tradition.
My post will be a tad too long to elaborate each and every chapter. Suffice for me to summarise in the next paragraph.
The developments and interactions of scholars from the late seventh century up till the modern world have seen the Sunni school of thoughts to progress over time. From strict adherence to the sayings of the Prophet and the interactions with ahl al-rayy, to the actions of the companions and successors, to the interaction and arguments with Mu'tazila school of thoughts, to the expansion of various Sunni school of thoughts up till the well-known 4 madhab(and beyond), to the interaction with salafis, and the emergence of revivalist and Islamic Movements across the world.
To sum up, quoting from the book,
".... what we can call Late Sunni Traditionalism argues that it is precisely these institutions that are essential for properly living as a Muslim today.
In other words, closely following one of the accepted Sunni school of law, believing in the traditional Ash'arī school of theology, and participating in a Sufi brotherhood provides modern Muslims with all the legal, spiritual, and theological tools they need to succeed.
Properly understood and correctly combined, these classical institutions allow Muslims to answer all the challenges to Modernity."
Enough said.
5/5
July 21, 2022
What is this book all about?
One must bear in mind that the Quran is not the starting place to which an inquiring reader should refer with the intention of answering the query ‘What does Islam say about’ a particular issue. The Quran is not a book of commandment, and lots of principles of Islamic mysticism are never stated in the consecrated book.
To check with the Quran is only to get fraction of the representation. Large pieces of the Islamic official, theological, and accepted religious customs come not from the book that Muslims hold to be God’s disclosure, but relatively from the legacy of Muhammad, whom they believe God chose to elucidate and elucidate His message through word and deed. It is in his teachings that we find Muslim dress codes as well as the rules and restrictions for holy war.
The normative inheritance of the Prophet is known as the ‘Sunna’, and, although it stands second to the Quran in terms of reverence, it is the lens through which the holy book is interpreted and understood. In this sense, in Islamic civilization the Sunna has ruled over the Quran, determining, identifying, and adding to the revealed book.
Understanding how the message of Islam spread outward from Arabia in the 7th century and how it nurtured the different authorized, theological, spiritual, and edifying dimensions of Islamic civilization must begin with the study of the heritage left by Muhammad.
For much of Islamic record, the unit through which the Sunna was conserved, broadcasted, and understood has been the hadīth (Arabic plural, ahādīth), or a report describing the words, deeds, or customs of the Prophet.
This tome speaks all about the hadīth and its importance to the Islamic world.
How does the book shape up?
This book is a foreword to the hadith convention, its compilation, its disapproval, its purposes in Islamic civilization and the controversies surrounding it to this day.
**The opening chapter initiates us to some vital terminology for the reading of hadiths.
**Chapter 2 argues the compilation and diffusion of hadiths in Sunni Islam, as well as the diverse genres of hadith literature that developed from the early Islamic period until modern times.
**Chapter 3 elucidates the science of hadith criticism developed by Sunni scholars and the assorted debates and developments that affected it all through Islamic history.
**Chapter 4 looks at the hadith traditions of Imami and Zaydi Shiism as well as their communication with that of Sunni Islam.
**Chapter 5 explores the purposes of hadiths in Islamic law and legal theory.
**Chapter 6 examines the function of hadiths in elaborating Islamic theology.
**Chapter 7 tackles the significant functions of hadiths in the Islamic mystical tradition, commonly known as Sufism.
**Chapter 8 looks at the function of hadiths in Islamic political thought and current controversies.
**Chapter 9 turns away from Muslim discourse on hadiths to trace the Western academic study of hadiths and Western debates over their historical reliability.
**Finally, Chapter 10 discovers questions among modern Muslims over the steadfastness of hadiths and their suitable role in understanding Islam today.
What does the book seek to teach me, then?
The Prophet Muhammad’s mission lasted 23 years, from 610 CE when he announced to his wife that he had received a revelation from God through the Angel Gabriel in a cave outside Mecca, to his death in 632 CE as the head of the influential Islamic state in Medina.
During his vocation as a prophet and leader, there was no courtroom stenographer diligently recording his every word and furnishing an official transcript of his orders, religious edicts, or everyday speech.
Instead, the generation of Muslims who lived with the Prophet, known as the Companions (Arabic: Sahāba), sought to conserve Muhammad’s words and deeds either in their memories or through some means of writing, passing these remembrances on to others.
These accounts were passed on from generation to generation, in spoken and/or written form, until scholars compiled them in enduring collections.
Each hadith, or report about the Prophet, consists of a text (matn) describing his words or actions, and a chain of transmission (isnād) by which this report was communicated.
Clearly, more than one Companion could report the Prophet saying or doing something, or a Companion could recount this report to more than one person. This would result in more than one chain of transmission for the report.
We must thus distinguish between an instance of the Prophet speaking or acting, which we will refer to either by its Arabic term ‘hadith’ or by the term ‘tradition,’ and the various chains of transmission of this tradition.
The hadis constitutes a capacious literature. It gives even unimportant details of the Prophets life. Every word from his lips, every nod or shake of his head, every one of his gesticulations and mannerisms was important to his followers.
These are remembered by them as best as they could and passed on from generation to generation.
Obviously those who came into greater contact with the Prophet had the most to tell about him.
Aisha, his wife, Abu Bakr and Umar, his aristocratic followers, Anas b. MAlik, his servant for ten years, who died at the ripe age of 103 in A.H. 93, and Abdullah b. AbbAs, his cousin, were productive sources of many ahadis.
But another most prolific source was Abu Huraira, who is the authority for 3,500 traditions.
He was no relation of the Prophet, but he had no particular work to do except that he specialized in collecting traditions from other Companions. Similarly, 1,540 traditions derive from the authority of JAbir, who was not even a Quraish but belonged to the Khazraj tribe of Medina, which was allied to Muhammad.
Every hadis has a text (matn) and a chain of transmission (isnAd). The same text may have several chains, but every text must be traced back to a Companion (as-hAb), a man who came into personal contact with the Prophet.
And what do I learn from the book?
I learn the fact that there is a great slip betwixt the cup and the lip. I cite just ONE instance among many:
The 17th book of hadith is the Book of Religious Wars and Expeditions (KitAb al-Jihad Wal-Siyar). Jihad is an exquisitely ordained institution in Islam. By many authorities it is counted as one of the pillars of Islam. Theologically, it is a bigoted idea: a tribal god, Allah, trying to be universal through conquest. Historically, it was an imperialist urge masked in religious phraseology.
Muhammad told those whom he made chiefs of his raiding parties:
a) Fight in the name of Allah and in the way of Allah. Fight against those who disbelieve in Allah.
b) Make a holy war; do not embezzle the spoils. He also told them to offer their enemies three options or courses of action: Invite them to accept Islam; if they respond to you, accept it from them. . . .
c) Then invite them to migrate from their lands to the land of MuhAjirs [i.e., Medina; in the early days of Muhammads stay in Medina, living there was a sign of acceptance of Islam and loyalty to Muhammad], and inform them that, if they do so, they shall have all the privileges and obligations of the MuhAjirs.
d) If they refuse to migrate, tell them that they will have the status of Bedouin Muslims and will be subjected to the Commands of Allah like other Muslims, but they will not get any share from the spoils of war or Fai. . . . .
e) If they refuse to accept Islam, demand from them the JizyA. . . . . If they refuse to pay the tax, seek Allahs help and fight them (4294). Allah, the spoils of war, the jizyA-all beautifully and profitably interwoven.
And I thus conclude:
+++According to some thinkers, the fundamentalism embedded and inherent in Hadis is nothing but a search by Muslims for self-identity and self-assertion. It is a weapon of self-defense, derived from the available symbols of their culture, against the materialist and bourgeois values of the West.
+++But on calm reflection, it is also something more; it is also their dream of recapturing the grandeur of their old imperial days.
+++Islam is by nature fundamentalist; and this fundamentalism in turn is aggressive in character. Islam claims to have defined human thought and behavior for all time to come; it resists any change, and it feels justified in imposing its beliefs and behavior patterns on others.
+++Whether this fundamentalism is considered resurgence or reversal and the threat of the reappearance of an old imperialism will depend on ones point of view. But anything that throws light on any aspect of the problem will be a great contribution.
+++This we find the hadis literature most fitted to do. It gives a living picture of Islam at its source and of Islam in the making, providing an intimate view of the elements that constitute orthodox Islam in their pristine purity. Indeed, it is these very elements of Islam that Muslims find most fascinating, and thus, motivated by a compulsive atavism, they repeatedly appeal to them and revert to them.
Nice book. Up yours author.
I saw through your ruse.
One must bear in mind that the Quran is not the starting place to which an inquiring reader should refer with the intention of answering the query ‘What does Islam say about’ a particular issue. The Quran is not a book of commandment, and lots of principles of Islamic mysticism are never stated in the consecrated book.
To check with the Quran is only to get fraction of the representation. Large pieces of the Islamic official, theological, and accepted religious customs come not from the book that Muslims hold to be God’s disclosure, but relatively from the legacy of Muhammad, whom they believe God chose to elucidate and elucidate His message through word and deed. It is in his teachings that we find Muslim dress codes as well as the rules and restrictions for holy war.
The normative inheritance of the Prophet is known as the ‘Sunna’, and, although it stands second to the Quran in terms of reverence, it is the lens through which the holy book is interpreted and understood. In this sense, in Islamic civilization the Sunna has ruled over the Quran, determining, identifying, and adding to the revealed book.
Understanding how the message of Islam spread outward from Arabia in the 7th century and how it nurtured the different authorized, theological, spiritual, and edifying dimensions of Islamic civilization must begin with the study of the heritage left by Muhammad.
For much of Islamic record, the unit through which the Sunna was conserved, broadcasted, and understood has been the hadīth (Arabic plural, ahādīth), or a report describing the words, deeds, or customs of the Prophet.
This tome speaks all about the hadīth and its importance to the Islamic world.
How does the book shape up?
This book is a foreword to the hadith convention, its compilation, its disapproval, its purposes in Islamic civilization and the controversies surrounding it to this day.
**The opening chapter initiates us to some vital terminology for the reading of hadiths.
**Chapter 2 argues the compilation and diffusion of hadiths in Sunni Islam, as well as the diverse genres of hadith literature that developed from the early Islamic period until modern times.
**Chapter 3 elucidates the science of hadith criticism developed by Sunni scholars and the assorted debates and developments that affected it all through Islamic history.
**Chapter 4 looks at the hadith traditions of Imami and Zaydi Shiism as well as their communication with that of Sunni Islam.
**Chapter 5 explores the purposes of hadiths in Islamic law and legal theory.
**Chapter 6 examines the function of hadiths in elaborating Islamic theology.
**Chapter 7 tackles the significant functions of hadiths in the Islamic mystical tradition, commonly known as Sufism.
**Chapter 8 looks at the function of hadiths in Islamic political thought and current controversies.
**Chapter 9 turns away from Muslim discourse on hadiths to trace the Western academic study of hadiths and Western debates over their historical reliability.
**Finally, Chapter 10 discovers questions among modern Muslims over the steadfastness of hadiths and their suitable role in understanding Islam today.
What does the book seek to teach me, then?
The Prophet Muhammad’s mission lasted 23 years, from 610 CE when he announced to his wife that he had received a revelation from God through the Angel Gabriel in a cave outside Mecca, to his death in 632 CE as the head of the influential Islamic state in Medina.
During his vocation as a prophet and leader, there was no courtroom stenographer diligently recording his every word and furnishing an official transcript of his orders, religious edicts, or everyday speech.
Instead, the generation of Muslims who lived with the Prophet, known as the Companions (Arabic: Sahāba), sought to conserve Muhammad’s words and deeds either in their memories or through some means of writing, passing these remembrances on to others.
These accounts were passed on from generation to generation, in spoken and/or written form, until scholars compiled them in enduring collections.
Each hadith, or report about the Prophet, consists of a text (matn) describing his words or actions, and a chain of transmission (isnād) by which this report was communicated.
Clearly, more than one Companion could report the Prophet saying or doing something, or a Companion could recount this report to more than one person. This would result in more than one chain of transmission for the report.
We must thus distinguish between an instance of the Prophet speaking or acting, which we will refer to either by its Arabic term ‘hadith’ or by the term ‘tradition,’ and the various chains of transmission of this tradition.
The hadis constitutes a capacious literature. It gives even unimportant details of the Prophets life. Every word from his lips, every nod or shake of his head, every one of his gesticulations and mannerisms was important to his followers.
These are remembered by them as best as they could and passed on from generation to generation.
Obviously those who came into greater contact with the Prophet had the most to tell about him.
Aisha, his wife, Abu Bakr and Umar, his aristocratic followers, Anas b. MAlik, his servant for ten years, who died at the ripe age of 103 in A.H. 93, and Abdullah b. AbbAs, his cousin, were productive sources of many ahadis.
But another most prolific source was Abu Huraira, who is the authority for 3,500 traditions.
He was no relation of the Prophet, but he had no particular work to do except that he specialized in collecting traditions from other Companions. Similarly, 1,540 traditions derive from the authority of JAbir, who was not even a Quraish but belonged to the Khazraj tribe of Medina, which was allied to Muhammad.
Every hadis has a text (matn) and a chain of transmission (isnAd). The same text may have several chains, but every text must be traced back to a Companion (as-hAb), a man who came into personal contact with the Prophet.
And what do I learn from the book?
I learn the fact that there is a great slip betwixt the cup and the lip. I cite just ONE instance among many:
The 17th book of hadith is the Book of Religious Wars and Expeditions (KitAb al-Jihad Wal-Siyar). Jihad is an exquisitely ordained institution in Islam. By many authorities it is counted as one of the pillars of Islam. Theologically, it is a bigoted idea: a tribal god, Allah, trying to be universal through conquest. Historically, it was an imperialist urge masked in religious phraseology.
Muhammad told those whom he made chiefs of his raiding parties:
a) Fight in the name of Allah and in the way of Allah. Fight against those who disbelieve in Allah.
b) Make a holy war; do not embezzle the spoils. He also told them to offer their enemies three options or courses of action: Invite them to accept Islam; if they respond to you, accept it from them. . . .
c) Then invite them to migrate from their lands to the land of MuhAjirs [i.e., Medina; in the early days of Muhammads stay in Medina, living there was a sign of acceptance of Islam and loyalty to Muhammad], and inform them that, if they do so, they shall have all the privileges and obligations of the MuhAjirs.
d) If they refuse to migrate, tell them that they will have the status of Bedouin Muslims and will be subjected to the Commands of Allah like other Muslims, but they will not get any share from the spoils of war or Fai. . . . .
e) If they refuse to accept Islam, demand from them the JizyA. . . . . If they refuse to pay the tax, seek Allahs help and fight them (4294). Allah, the spoils of war, the jizyA-all beautifully and profitably interwoven.
And I thus conclude:
+++According to some thinkers, the fundamentalism embedded and inherent in Hadis is nothing but a search by Muslims for self-identity and self-assertion. It is a weapon of self-defense, derived from the available symbols of their culture, against the materialist and bourgeois values of the West.
+++But on calm reflection, it is also something more; it is also their dream of recapturing the grandeur of their old imperial days.
+++Islam is by nature fundamentalist; and this fundamentalism in turn is aggressive in character. Islam claims to have defined human thought and behavior for all time to come; it resists any change, and it feels justified in imposing its beliefs and behavior patterns on others.
+++Whether this fundamentalism is considered resurgence or reversal and the threat of the reappearance of an old imperialism will depend on ones point of view. But anything that throws light on any aspect of the problem will be a great contribution.
+++This we find the hadis literature most fitted to do. It gives a living picture of Islam at its source and of Islam in the making, providing an intimate view of the elements that constitute orthodox Islam in their pristine purity. Indeed, it is these very elements of Islam that Muslims find most fascinating, and thus, motivated by a compulsive atavism, they repeatedly appeal to them and revert to them.
Nice book. Up yours author.
I saw through your ruse.
September 15, 2017
Buku yang terbaik tidak hanya membekalkan sebeban maklumat kepada pembaca, sebaliknya memahamkan pembaca tentang letak duduknya sesuatu perkara dan menyedarkan pembaca terbabit tentan letak duduk individu itu sendiri, apatah lagi dalam konteks tradisi hadis yang berkaitan dengan sumber utama yang kudus, iaitu Nabi Muhammad SAW.
Di tangan Prof Brown yang mengikuti tradisi hadis itu sendiri termasuk dengan Sheikh Ali Juma'ah (علي جمعة), beliau membentangkan evolusi tradisi hadis yang bergerak daripada bagaimana mu'amalah para Sahabat Radiyaallahu 'anhum dengan tradisi kenabian sepeninggalan Nabi Muhammad SAW yang kemudian disusuri oleh tabi'in dan ulama serta ahli hadis pada zaman berikutnya.
Method dan sejarah 'kritikan' hadis dihuraikan dengan jelas sehingga kita menyedari di sebalik khazanah ilmu yang agung itu, ada elemen teknikal yang berfungsi dalam menentukan jalur periwayatannya terpelihara. Elemen teknikal inilah yang adakalanya disederhanakan di kalangan orang awam sehingga berasa mudah untuk menolak sesuatu hadis yang 'dikritik' oleh ahli ilmu.
Malah kompleksiti tradisi hadis ini bertambah apabila kedudukan dan penggunaannya berbeza dalam cabang utama Islam, iaitu fiqh dan usul fiqh, akidah dan tasawuf sehingga elemen teknikal itu akan berubah berdasarkan sesuatu cabang terbabit. Di sinilah saya kira menjadi tempat tergelincirnya sebahagian lepasan pendidikan Islam dan orang awam apabila menggunakan sesuatu hadis dengan sewenang-wenangnya tanpa mengira disiplin ilmu yang disentuhnya.
Prof Brown juga melihat kritikan hadis yang berlaku dalam konteks dunia Barat khususnya orientalisme yang paradigma sudah tentu berbeza dengan pandangan alam dalam tradisi ilmu Islam. Beliau memecahkan fasa kritikan Barat itu kepada beberapa bahagian yang bermula dengan kaedah kritikan sejarah atau historical critical method dengan menumpukan kepada pandangan William Muir, Ignaz Goldziher dan Joseph Schacht, selain fasa lain sehingga masa kini.
Dalam konteks kritikan dunia Islam moden pula, Prof Brown membahagikannya kepada, pertama, modenis Islam dan gerakan al-Quran semata-mata; kedua, modenis salafi; ketiga, tradisionalis salafi dan keempat, tradisionalis Sunni.
Buku ini tentunya dimaksudkan kepada pembaca di Barat khususnya dalam memahami kedudukan hadis dan sunnah dalam tradisi Islam tetapi saya kira buku ini juga patut dibaca oleh mereka yang mengikuti pendidikan yang menggunakan pandangan alam dari Barat, yang sebenarnya majoriti umat Islam masa kini yang tidak terlepas daripada kesan sekularisasi dan modenisasi.
Kerana buku ini boleh menyedarkan pembaca tentang realiti tradisi ilmu termasuk hadis yang tidak boleh dipotong-potong atau dibuang hanya untuk mengambil tiga ratus tahun pertama, maka ia wajar dibaca supaya kecelaruan dan kekeliruan yang sangat ketara pada masa kini, sekurang-kurangnya dapat dikurangkan.
Di tangan Prof Brown yang mengikuti tradisi hadis itu sendiri termasuk dengan Sheikh Ali Juma'ah (علي جمعة), beliau membentangkan evolusi tradisi hadis yang bergerak daripada bagaimana mu'amalah para Sahabat Radiyaallahu 'anhum dengan tradisi kenabian sepeninggalan Nabi Muhammad SAW yang kemudian disusuri oleh tabi'in dan ulama serta ahli hadis pada zaman berikutnya.
Method dan sejarah 'kritikan' hadis dihuraikan dengan jelas sehingga kita menyedari di sebalik khazanah ilmu yang agung itu, ada elemen teknikal yang berfungsi dalam menentukan jalur periwayatannya terpelihara. Elemen teknikal inilah yang adakalanya disederhanakan di kalangan orang awam sehingga berasa mudah untuk menolak sesuatu hadis yang 'dikritik' oleh ahli ilmu.
Malah kompleksiti tradisi hadis ini bertambah apabila kedudukan dan penggunaannya berbeza dalam cabang utama Islam, iaitu fiqh dan usul fiqh, akidah dan tasawuf sehingga elemen teknikal itu akan berubah berdasarkan sesuatu cabang terbabit. Di sinilah saya kira menjadi tempat tergelincirnya sebahagian lepasan pendidikan Islam dan orang awam apabila menggunakan sesuatu hadis dengan sewenang-wenangnya tanpa mengira disiplin ilmu yang disentuhnya.
Prof Brown juga melihat kritikan hadis yang berlaku dalam konteks dunia Barat khususnya orientalisme yang paradigma sudah tentu berbeza dengan pandangan alam dalam tradisi ilmu Islam. Beliau memecahkan fasa kritikan Barat itu kepada beberapa bahagian yang bermula dengan kaedah kritikan sejarah atau historical critical method dengan menumpukan kepada pandangan William Muir, Ignaz Goldziher dan Joseph Schacht, selain fasa lain sehingga masa kini.
Dalam konteks kritikan dunia Islam moden pula, Prof Brown membahagikannya kepada, pertama, modenis Islam dan gerakan al-Quran semata-mata; kedua, modenis salafi; ketiga, tradisionalis salafi dan keempat, tradisionalis Sunni.
Buku ini tentunya dimaksudkan kepada pembaca di Barat khususnya dalam memahami kedudukan hadis dan sunnah dalam tradisi Islam tetapi saya kira buku ini juga patut dibaca oleh mereka yang mengikuti pendidikan yang menggunakan pandangan alam dari Barat, yang sebenarnya majoriti umat Islam masa kini yang tidak terlepas daripada kesan sekularisasi dan modenisasi.
Kerana buku ini boleh menyedarkan pembaca tentang realiti tradisi ilmu termasuk hadis yang tidak boleh dipotong-potong atau dibuang hanya untuk mengambil tiga ratus tahun pertama, maka ia wajar dibaca supaya kecelaruan dan kekeliruan yang sangat ketara pada masa kini, sekurang-kurangnya dapat dikurangkan.
November 7, 2019
This is probably the best book in English on the concept of Hadith and its role in Islam. A must-read for every student of Islamic knowledge.
April 12, 2020
Useful
While hadiths are not without problematic sourcing even by views of traditional Islam, it is nearly impossible to understand Islamic history and culture without understanding them: Hadiths separate the various Sunni schools of Sharia, they are the primary dividing line between factions of Sunni thinkers are encounters with the West such as Salafists and modernists, they are crucial to the differences in Shia and Sunni, and inform a lot of Muslim eschatology. Most of things we identify with Islamic culture and religion come from Hadith as much as the Quran.
Brown can be tedious in explaining traditional hadith criticism in different periods of Islamic history, the role of Hadith in Islamic sectarianism, and Western understanding of hadith and hadith forgeries in the history of Islam. Brown also does not in general discuss a lot of the hadith individually. This book is more about hadith criticism and their role in Islam than the specific content of the hadith. This may frustrate some readers but it is good to remember that Hadith are like the Talmud--far more massive that one volume and hard to contextualize without the understandings that Brown wishes to impart. Also this is not a basic introduction to Hadith or Islam, but more of an intermediate text for students and scholars.
While hadiths are not without problematic sourcing even by views of traditional Islam, it is nearly impossible to understand Islamic history and culture without understanding them: Hadiths separate the various Sunni schools of Sharia, they are the primary dividing line between factions of Sunni thinkers are encounters with the West such as Salafists and modernists, they are crucial to the differences in Shia and Sunni, and inform a lot of Muslim eschatology. Most of things we identify with Islamic culture and religion come from Hadith as much as the Quran.
Brown can be tedious in explaining traditional hadith criticism in different periods of Islamic history, the role of Hadith in Islamic sectarianism, and Western understanding of hadith and hadith forgeries in the history of Islam. Brown also does not in general discuss a lot of the hadith individually. This book is more about hadith criticism and their role in Islam than the specific content of the hadith. This may frustrate some readers but it is good to remember that Hadith are like the Talmud--far more massive that one volume and hard to contextualize without the understandings that Brown wishes to impart. Also this is not a basic introduction to Hadith or Islam, but more of an intermediate text for students and scholars.
June 11, 2018
I picked up this book as an additional material for my arabic Tadwin Sunnah assignment. It really aids to get an overview regarding the types of Hadith books. The simple writing style made it moderate/easily comprehensible by people who are not in the Hadith field. To be honest, I did not finish the whole book, but only the parts relevant to my assignment. But as far as the first 3 chapters, it was great; does not feel heavy & overwhelming although the topic is serious.s
September 5, 2017
An excellent introduction (at least for me) to hadith literature. Quite up to date and informative with interesting writing style. It has provided me with some serious academic perspectives to think about hadith. Last two chapters are very interesting where the author has summarized the historically shifting understanding of hadith in the western academia and in the muslim world.
October 23, 2020
Deeply thorough scholarship. A great introduction to the hadith told as neutrally and informatively as you could demand of a historian. The section on the various criticisms - both Western and Islamic - includes a magnified look at all of them.
February 3, 2017
I read this book immediately after and Professor Brown's previous book 'Misquoting Muhammad' In this book Professor Brown has done an admirable job in exposing the enormity of forged hadith. It was a shock for me to learn that hadith such as: 'Whenever you find someone who has had sex within an animal kill him and then the animal' exist within Al-Tirmidhi. Other hadith such as 'The people who entrust their affairs to a woman will not succeed' also came as a surprise. And perhaps the most mind blowing of all: 'The black African when he eats his fill he fornicates and when he gets hungry he steals'
The fact such egregious hadith have not been challenged and expunged is shameful. But it nonetheless highlights a need for an Islamic renaissance. Nowadays UK TV channels and even youtube abound with xenophobic self-proclaimed scholars. Each one has an armoury of hadith that supports his myopic view of Islam and the outer world.
I can personally attest to the fact there are many emerging scholars who can proudly quote the isnad (chain of transmission) of the hadith they know. Oblivious of how inhumane and irrational the content. Perpetuating the legacy and mission of their predecessors: to stultify a religion that was always meant to be bespoke.
It came as a surprise to me whilst reading this book of how casually so many Muslims forged hadith. Including some very eminent Muslims. This book vindicates the complaint of my Shia brethren who quite reasonably have questioned the fact that very few hadith present within the current day corpus seem to have come from the household of the Holy Prophet (PBUH) The following statistic illustrates this. 526 hadith from Hazrat Ali; cousin and adopted son of the Holy Prophet. But 5,300 hadith from Abu Huraira who only knew the Holy Prophet (PBUH) in the last three years of their ministry. Bizarrely though; Ibn Masud, an early Muslim and companion to the Holy Prophet (PBUH) seems to have hardly transmitted anything.
The fact that there existed by 1200 AD; 800,000 hadith is surely the most potent proof of mass forgery. I feel aggrieved that any time I spent readings books of Hadith as a youth was time wasted. I am now of the opinion having read Professor Brown's work, that any sincere student of Islam should read his two books and avoid any study of hadith.
I would have liked the book to have furnished reasons why the efforts of Muslim reformers who realised the blatant mendacity of hadith faded away. Was it due to the fact they were at the mercy of the British Empire and enjoyed their largesse to such an extent they failed to realise their masters would never allow reform that led to unity?
A short while ago I was asked who is the best scholar of Islam today? Ten or so years ago many people would have said Tariq Ramadan. But his lack of objectivity regarding the Muslim Brotherhood in Egypt counts very heavily against him. Khalid Abou El Fadl merits consideration along with Jonathan A C Brown. Professor Brown's writing is more succinct than that of Khalid Abou El Fadl's and his knowledge of comparative religions brings a profound nuance to his work.
Read this book without delay.
The fact such egregious hadith have not been challenged and expunged is shameful. But it nonetheless highlights a need for an Islamic renaissance. Nowadays UK TV channels and even youtube abound with xenophobic self-proclaimed scholars. Each one has an armoury of hadith that supports his myopic view of Islam and the outer world.
I can personally attest to the fact there are many emerging scholars who can proudly quote the isnad (chain of transmission) of the hadith they know. Oblivious of how inhumane and irrational the content. Perpetuating the legacy and mission of their predecessors: to stultify a religion that was always meant to be bespoke.
It came as a surprise to me whilst reading this book of how casually so many Muslims forged hadith. Including some very eminent Muslims. This book vindicates the complaint of my Shia brethren who quite reasonably have questioned the fact that very few hadith present within the current day corpus seem to have come from the household of the Holy Prophet (PBUH) The following statistic illustrates this. 526 hadith from Hazrat Ali; cousin and adopted son of the Holy Prophet. But 5,300 hadith from Abu Huraira who only knew the Holy Prophet (PBUH) in the last three years of their ministry. Bizarrely though; Ibn Masud, an early Muslim and companion to the Holy Prophet (PBUH) seems to have hardly transmitted anything.
The fact that there existed by 1200 AD; 800,000 hadith is surely the most potent proof of mass forgery. I feel aggrieved that any time I spent readings books of Hadith as a youth was time wasted. I am now of the opinion having read Professor Brown's work, that any sincere student of Islam should read his two books and avoid any study of hadith.
I would have liked the book to have furnished reasons why the efforts of Muslim reformers who realised the blatant mendacity of hadith faded away. Was it due to the fact they were at the mercy of the British Empire and enjoyed their largesse to such an extent they failed to realise their masters would never allow reform that led to unity?
A short while ago I was asked who is the best scholar of Islam today? Ten or so years ago many people would have said Tariq Ramadan. But his lack of objectivity regarding the Muslim Brotherhood in Egypt counts very heavily against him. Khalid Abou El Fadl merits consideration along with Jonathan A C Brown. Professor Brown's writing is more succinct than that of Khalid Abou El Fadl's and his knowledge of comparative religions brings a profound nuance to his work.
Read this book without delay.
September 9, 2017
"A common saying among Muslim scholars identifies hadith critics with pharmacists, who provide the medicine, and legal scholars with doctors, who know how to use this medicine properly" (p. 160)
Dr. Brown's medicine begins as a thick syrup with a bitter taste that gets progressively sweeter as you savor it. It is one of those prescriptions that you know will be a little difficult to get through, but one that is so timely and so crucial for improving one's understanding of hadith that it is very much worth taking.
The first three chapters (about 1/3 of the book) were the toughest to get through. They consist of essential terminology in the science of hadith, an explanation of how hadiths are transmitted and evaluated, and an exposition to the vast array of hadith collection genres. Dr. Brown provides countless mentions of author names and book titles, and as much as I tried to remember them, they were more than I could keep track of.
But once the mildly bitter part of the medicine is over, you will experience more clarity on the topic and will begin to relish the intriguing aroma and sweet aftertaste of the following chapters where he talks about the role of hadiths in Shiite Islam, in legal and theological matters, and in Sufism.
After that section, the author steps away from discussing hadith evaluation from the classical islamic perspective and provides the Western academic perspective on hadiths using the Historical Critical Analysis lens. This fascinating chapter then eases the reader into the next chapter, which explores how new Muslim intellectual responses to modernity affected hadith criticism.
Overall, it's an indispensable introduction and survey to the study of hadith. It's written as engagingly as the subject matter possibly allows it to be, and although the necessity to learn certain terms and concepts at the beginning may make it a little dry, it is very much a fascinating read.
Dr. Brown's medicine begins as a thick syrup with a bitter taste that gets progressively sweeter as you savor it. It is one of those prescriptions that you know will be a little difficult to get through, but one that is so timely and so crucial for improving one's understanding of hadith that it is very much worth taking.
The first three chapters (about 1/3 of the book) were the toughest to get through. They consist of essential terminology in the science of hadith, an explanation of how hadiths are transmitted and evaluated, and an exposition to the vast array of hadith collection genres. Dr. Brown provides countless mentions of author names and book titles, and as much as I tried to remember them, they were more than I could keep track of.
But once the mildly bitter part of the medicine is over, you will experience more clarity on the topic and will begin to relish the intriguing aroma and sweet aftertaste of the following chapters where he talks about the role of hadiths in Shiite Islam, in legal and theological matters, and in Sufism.
After that section, the author steps away from discussing hadith evaluation from the classical islamic perspective and provides the Western academic perspective on hadiths using the Historical Critical Analysis lens. This fascinating chapter then eases the reader into the next chapter, which explores how new Muslim intellectual responses to modernity affected hadith criticism.
Overall, it's an indispensable introduction and survey to the study of hadith. It's written as engagingly as the subject matter possibly allows it to be, and although the necessity to learn certain terms and concepts at the beginning may make it a little dry, it is very much a fascinating read.
November 26, 2016
The third book of this author that I finished.
This book is a survey of (a) hadith history and methodology, (b) hadith function in various spheres and groups and (c) hadith criticism in the West and use by modern Muslims.
A relatively condensed book, and I think fair overview of the hadith tradition. Every chapter is fairly self-sufficient, but this resulted in a lack of a single narrative, like in Misquoting Muhammad. The author obviously drew a lot from his work on the canonization of Al Bukhari and Muslim, but while there are repetitions, it is not substantial. I should note that the chapters are not equally long, and it feels that the chapter on the use of hadith in theology and sufism is quite short and doesn't have enough 'meat'.
I personally found the last two chapters (excluding the Conclusion) on Western studies on hadith and the modern Muslim view of hadith most interesting. But this is a good primer in the English language for anyone interested in the study of hadiths.
This book is a survey of (a) hadith history and methodology, (b) hadith function in various spheres and groups and (c) hadith criticism in the West and use by modern Muslims.
A relatively condensed book, and I think fair overview of the hadith tradition. Every chapter is fairly self-sufficient, but this resulted in a lack of a single narrative, like in Misquoting Muhammad. The author obviously drew a lot from his work on the canonization of Al Bukhari and Muslim, but while there are repetitions, it is not substantial. I should note that the chapters are not equally long, and it feels that the chapter on the use of hadith in theology and sufism is quite short and doesn't have enough 'meat'.
I personally found the last two chapters (excluding the Conclusion) on Western studies on hadith and the modern Muslim view of hadith most interesting. But this is a good primer in the English language for anyone interested in the study of hadiths.
February 26, 2024
As the Chinese art collector Li Shuh-hua wrote “Such matters came from the ancients. The ancients are gone. And we cannot raise them from the Nether World to question them. We how can we arrive at the truth without being vain and false in our wrangling noisily about it?”
A central tenant of Islam is the belief in Ahadith, the collections from the life of Prophet Muhammad PBUH. The majority of the current Islamic practices result from a direct interpretation or extrapolation from a hadith. Yet the collection of Ahadith over the last 14 centuries is a process so convoluted, so complex you could almost be forgiven for giving up on understanding it.
Dr. Brown takes us on a wild, or rather dry and academic depending on your inclination, journey across the collection, collation and comparison of Ahadith, culminating in an in-depth understanding of a rather complex, convoluted charge. The history is intermingled with a turbulent political landscape, with centuries of scholarly works leaving their marks on an ultimately well-intentioned endeavour.
The sheer literary effort which has gone into the collection of Ahadith is unmatched in history, with scores of scholars across centuries dedicating their entire life to the preserving and advancing of this knowledge. The book underpins the idea that it is grossly unfair to simply undermine these works, labelling them as false or mis-guided as is the fashion in the current Muslim world. However, Brown also drives home the idea that canonization of works which has been historically challengeable is a dangerous precedent. After all, knowledge did not stop with the Masters of the old, which is the other extreme.
Brown’s extensive use of references lends to the idea that at its core this is an academic book, trying its best to be objective while providing the complete picture and a starting point for anyone who wishes to explore further.
He explains the entire process of the transmission and collection of the Prophet’s tradition, written in a fairly simple way lending to the idea that this is not targeted just at Muslims. Brown divides the collection in two parts, the early collection from 720 AD to 1000 AD and the collections from then on.
I particularly enjoyed reading about the evolution of the collection, of Isnad- the chain of transmissions and a direct link Prophet Muhammad and the reverent fascination of scholars to search and collect the shortest Isnad so as to have the shortest link to Muhammad. Something which Brown compares to collecting rare coins in todays time. To me, Isnad verification seemed like the precursor to the modern academic refencing methods, an early prototype if you will.
Another interesting note was the influence of the Muazatalite and the Ashari group of thoughts in the first 3 centuries, leading to a lack of criticism on the text of Ahadith, something which modern scholars have found difficult to justify.
Brown in his endeavour to be objective provides varying opinions, dedicating a chapter to the Shi’te collection and the differences to mainstream Sunni Islam mostly because of the importance placed on the 12 imam and their holy status. Another chapter is dedicated to Sufism, to Ibn Arbai’s theophysical Sufi idea of kashf (unveiling)` and its impact on the collection.
Brown goes on to describe western criticism of the collection, using the Historical Criticism Method (HCM) and questions of authenticity raised by the early orientalists. Here, in classic westerns academia fashion, I felt Brown went a little scholastic. The early western vision (mostly Juynboll, Goldzeihr) of the hadith tradition as inherently manipulative and unreliable leads to unfair criticism based on incomplete study of an ancient tradition. However, they do raise an important point. Hadith collection did not begin until the mid-7th century, the gap of almost 150 years or 3-4 generations leads to easily forgeable, and nigh upon impossible to verify, chains of transmission. Especially with recorded cases of political, social and even well intentioned forgeries designed to guide Muslims to a better path.
Later evaluations by western academics point out that modern methods of establishing common links can be used to corroborate certain Ahadith. Whilst that does not mean all of Sunni tradition is accepted as de facto right, but it does lead some credence to their works. Ultimately, acceptance of Ahadith should not start, end or affected by western denial.
After pages replete with scores of famous names, but centuries old the end of the book is refreshing in its modernity. Brown discusses modern Islamic ideas. Of revolutionary movements in the sub-continent to the Salafi movements in Arabia. The age-old arguments of the Ashari and the Mutazaile, of Taqilid (loyalty to tradition) and Ijtihad (independent reasoning) are revitalised. True to history, its clearly visible how political landscapes and chauvintic dedication to schools of thought underscore religious tradition.
The Collection of Ahadith is the legacy of Muhammad, Prophet of Allah. Debating it is impossible to do neutrally or objectively, in the shadow of unspoken assumptions of God’s true message to Muhammad. If Muslims lose the hadith corpus, where does Islam come from? Or as Imam Shafi said “If we lose Ahaidtih, how will we even know how to pray?” Muslim scholars have long clung to the idea of freeing the criticism of Muhammads words from accusations of forgeries. Modern Islam in the face of economic and cultural inferiority to the west seeks to continue this tradition and to find its place in this new world.
Dr. Jonathan Brown has outdone himself following his highly acclaimed book “Misquoting Muhammad”. I highly recommend this to anyone, if for no other reason but to garner a respect to the mounds of knowledge and centuries of effort Muslim scholars have undertaken to ensure we continue upholding the legacy of Muhammad.
A central tenant of Islam is the belief in Ahadith, the collections from the life of Prophet Muhammad PBUH. The majority of the current Islamic practices result from a direct interpretation or extrapolation from a hadith. Yet the collection of Ahadith over the last 14 centuries is a process so convoluted, so complex you could almost be forgiven for giving up on understanding it.
Dr. Brown takes us on a wild, or rather dry and academic depending on your inclination, journey across the collection, collation and comparison of Ahadith, culminating in an in-depth understanding of a rather complex, convoluted charge. The history is intermingled with a turbulent political landscape, with centuries of scholarly works leaving their marks on an ultimately well-intentioned endeavour.
The sheer literary effort which has gone into the collection of Ahadith is unmatched in history, with scores of scholars across centuries dedicating their entire life to the preserving and advancing of this knowledge. The book underpins the idea that it is grossly unfair to simply undermine these works, labelling them as false or mis-guided as is the fashion in the current Muslim world. However, Brown also drives home the idea that canonization of works which has been historically challengeable is a dangerous precedent. After all, knowledge did not stop with the Masters of the old, which is the other extreme.
Brown’s extensive use of references lends to the idea that at its core this is an academic book, trying its best to be objective while providing the complete picture and a starting point for anyone who wishes to explore further.
He explains the entire process of the transmission and collection of the Prophet’s tradition, written in a fairly simple way lending to the idea that this is not targeted just at Muslims. Brown divides the collection in two parts, the early collection from 720 AD to 1000 AD and the collections from then on.
I particularly enjoyed reading about the evolution of the collection, of Isnad- the chain of transmissions and a direct link Prophet Muhammad and the reverent fascination of scholars to search and collect the shortest Isnad so as to have the shortest link to Muhammad. Something which Brown compares to collecting rare coins in todays time. To me, Isnad verification seemed like the precursor to the modern academic refencing methods, an early prototype if you will.
Another interesting note was the influence of the Muazatalite and the Ashari group of thoughts in the first 3 centuries, leading to a lack of criticism on the text of Ahadith, something which modern scholars have found difficult to justify.
Brown in his endeavour to be objective provides varying opinions, dedicating a chapter to the Shi’te collection and the differences to mainstream Sunni Islam mostly because of the importance placed on the 12 imam and their holy status. Another chapter is dedicated to Sufism, to Ibn Arbai’s theophysical Sufi idea of kashf (unveiling)` and its impact on the collection.
Brown goes on to describe western criticism of the collection, using the Historical Criticism Method (HCM) and questions of authenticity raised by the early orientalists. Here, in classic westerns academia fashion, I felt Brown went a little scholastic. The early western vision (mostly Juynboll, Goldzeihr) of the hadith tradition as inherently manipulative and unreliable leads to unfair criticism based on incomplete study of an ancient tradition. However, they do raise an important point. Hadith collection did not begin until the mid-7th century, the gap of almost 150 years or 3-4 generations leads to easily forgeable, and nigh upon impossible to verify, chains of transmission. Especially with recorded cases of political, social and even well intentioned forgeries designed to guide Muslims to a better path.
Later evaluations by western academics point out that modern methods of establishing common links can be used to corroborate certain Ahadith. Whilst that does not mean all of Sunni tradition is accepted as de facto right, but it does lead some credence to their works. Ultimately, acceptance of Ahadith should not start, end or affected by western denial.
After pages replete with scores of famous names, but centuries old the end of the book is refreshing in its modernity. Brown discusses modern Islamic ideas. Of revolutionary movements in the sub-continent to the Salafi movements in Arabia. The age-old arguments of the Ashari and the Mutazaile, of Taqilid (loyalty to tradition) and Ijtihad (independent reasoning) are revitalised. True to history, its clearly visible how political landscapes and chauvintic dedication to schools of thought underscore religious tradition.
The Collection of Ahadith is the legacy of Muhammad, Prophet of Allah. Debating it is impossible to do neutrally or objectively, in the shadow of unspoken assumptions of God’s true message to Muhammad. If Muslims lose the hadith corpus, where does Islam come from? Or as Imam Shafi said “If we lose Ahaidtih, how will we even know how to pray?” Muslim scholars have long clung to the idea of freeing the criticism of Muhammads words from accusations of forgeries. Modern Islam in the face of economic and cultural inferiority to the west seeks to continue this tradition and to find its place in this new world.
Dr. Jonathan Brown has outdone himself following his highly acclaimed book “Misquoting Muhammad”. I highly recommend this to anyone, if for no other reason but to garner a respect to the mounds of knowledge and centuries of effort Muslim scholars have undertaken to ensure we continue upholding the legacy of Muhammad.
September 3, 2018
Very interesting book, especially the latter half. The first half delves into the technicalities of Hadith, which was interesting. The second half then offers the different critiques, be it Muslim or Western, of the methods described in compiling Hadith, as well as challenge of past hadiths in today's modern world. Overall, super interesting, quite detailed, and has left me with a great appreciation of the work done in the past by the scholars.
July 28, 2019
Phenomenal book to move one past the basic understanding of hadith to a place of seeing the connections between various hadith literature, history, and the orientalist perspective.
While other reviewers say it’s a great intro to hadith , I think it would be a hard read if it’s the first book you’re reading about hadith as a science or in its place in history.
While other reviewers say it’s a great intro to hadith , I think it would be a hard read if it’s the first book you’re reading about hadith as a science or in its place in history.
January 25, 2021
Probably the best on its topic
Brown’s text is probably the best bit of English-written scholarship on Hadith. It embraces the debates, polemics and rigorous surrounding perhaps one of the most contentious areas of Islam, while remaining scholarly detail and analytical. Brown maintains an easy to read posture which I appreciated
Brown’s text is probably the best bit of English-written scholarship on Hadith. It embraces the debates, polemics and rigorous surrounding perhaps one of the most contentious areas of Islam, while remaining scholarly detail and analytical. Brown maintains an easy to read posture which I appreciated
August 25, 2012
An excellent account of all the different aspects of ḥadīth and some of the debates regarding them. This book sets the new standard for introductory book on Hadith. I wish that a volume like this had been available when I was first learning about the sciences of Hadith.
June 6, 2018
Great intro to history if Hadith
A good introduction to the technicalities of Hadith , covered isnand, Matn, history of the Hadith tradition, Hadith in various schools of Islamic thought , views of Hadith in the West
A good introduction to the technicalities of Hadith , covered isnand, Matn, history of the Hadith tradition, Hadith in various schools of Islamic thought , views of Hadith in the West
August 15, 2025
The ahadith as a body of literature are one of the most unique textual collections in history. It is a body of literature whose vastness and intricacies are generally unknown even to the followers of the faith it establishes.
This books is very well written in a general manner. It introduces users to many of the fields related to hadith and gives a general overview of them. The tone is neutral, making sure the author gives the arguments of both sides, with as less of a bias as possible.
Dr. Brown introduces the reader to the science of hadith, the various technical aspects of hadith and how the literature was built along with how the hadith were examined critically. He then moves on to give an understanding of the Shia hadith collections and how they evolved.
After this Dr. Brown gives the reader an introduction to the use of hadith in the fields of law, theology and akhlaq. He shows how hadith influenced each, how it developed in accord with each, and how it is used in each. He gives a very general picture, based on which nobody can make specific conclusions, but is good for an intorductory or general read.
Lastly he discussed the orientalist views of the hadith and the modernist views. It is very well researched and he describes the issues in the modern world very well.
This book is a must read for someone already into hadith, although not a beginner book. Its very general outlook as well as immense depth is not something I suggest introductory readers take on, without first accustoming themselves to the science with other reads on the topic.
Dr. Brown has done a fantastic job with this book. Though he cloaks his Muslim bias in neutrality and tone, I see it as his way of reaching out to a huge audience who will feel like they can trust him. Though I disagree with some aspects of it, I see it as a very critical read, written not just for Muslims, but for Non Muslims. This work is purely academic and provides no answers to the various questions that arise while reading this book. Overall a book everyone should touch somewhere in his quest for knowledge.
This books is very well written in a general manner. It introduces users to many of the fields related to hadith and gives a general overview of them. The tone is neutral, making sure the author gives the arguments of both sides, with as less of a bias as possible.
Dr. Brown introduces the reader to the science of hadith, the various technical aspects of hadith and how the literature was built along with how the hadith were examined critically. He then moves on to give an understanding of the Shia hadith collections and how they evolved.
After this Dr. Brown gives the reader an introduction to the use of hadith in the fields of law, theology and akhlaq. He shows how hadith influenced each, how it developed in accord with each, and how it is used in each. He gives a very general picture, based on which nobody can make specific conclusions, but is good for an intorductory or general read.
Lastly he discussed the orientalist views of the hadith and the modernist views. It is very well researched and he describes the issues in the modern world very well.
This book is a must read for someone already into hadith, although not a beginner book. Its very general outlook as well as immense depth is not something I suggest introductory readers take on, without first accustoming themselves to the science with other reads on the topic.
Dr. Brown has done a fantastic job with this book. Though he cloaks his Muslim bias in neutrality and tone, I see it as his way of reaching out to a huge audience who will feel like they can trust him. Though I disagree with some aspects of it, I see it as a very critical read, written not just for Muslims, but for Non Muslims. This work is purely academic and provides no answers to the various questions that arise while reading this book. Overall a book everyone should touch somewhere in his quest for knowledge.
January 18, 2022
I read this book after series of other related hadith book from Dr Brown, and some others. It's actually quite weird, one can say, that you don't read the basic first. But only when I brave myself to read Dr Brown more technical works, the Canonization of Bukhari/Muslim, then i started to felt the need to understand basics.
This book serves as a introductory books to people who wanted to learn about Hadith. It does assume that you have no idea what a Hadith is. The book started with the discussion of what hadith is, and its importance in the life of muslim and it the formation of islamic jurisprudence. It the started to discuss a more technical aspects, such as the different period of hadith collection, prominent narrators and hadith scholars, method of scholars to validate hadith, etc. It then goes to discuss on differences between Sunni and Shia in evaluating and selecting authentic Hadith. It also discuss implementation of Hadith in different aspects of Islam, from theology, jurisprudence, and politics.
On the last two section, Dr Brown devoted the book to discuss different movement in interpreting hadith. I praised Dr Brown for his ability to compress vast amount of information in these two chapter, without losing significant amount of details.
Overall, a recommended book for those who wanted to start learning more about Hadith.
This book serves as a introductory books to people who wanted to learn about Hadith. It does assume that you have no idea what a Hadith is. The book started with the discussion of what hadith is, and its importance in the life of muslim and it the formation of islamic jurisprudence. It the started to discuss a more technical aspects, such as the different period of hadith collection, prominent narrators and hadith scholars, method of scholars to validate hadith, etc. It then goes to discuss on differences between Sunni and Shia in evaluating and selecting authentic Hadith. It also discuss implementation of Hadith in different aspects of Islam, from theology, jurisprudence, and politics.
On the last two section, Dr Brown devoted the book to discuss different movement in interpreting hadith. I praised Dr Brown for his ability to compress vast amount of information in these two chapter, without losing significant amount of details.
Overall, a recommended book for those who wanted to start learning more about Hadith.
July 11, 2021
I was born and brought up in an on/off practicing Muslim household. But for the last few years, I felt I am in a confusing place in terms of religious practice. I am finding people who are in my close circle are abandoning religious practices which we were practicing and taught in school. And whenever I ask, they usually answered this is in Hadith or the practice is not supported by Hadith. It makes me curious about Hadith. As a Muslim, I know what is Hadith but nothing more. So I was looking for a book that would provide me the science and art of Hadith in simple language about Hadith. I bought and read many books but I was as dark as before and in many cases make me more confused. Then one fine morning I read Misquoting Muhammad: The Challenge and Choices of Interpreting the Prophet's Legacy. I was very much awed by the book and found that Mr (Dr) Brown wrote a book on Hadith. So I search, for the book and at last found this book. This book answered all most all questions regarding Hadith. In simple words with enough reference, the author explains how Hadiths are classified and verified by different groups of sunnis, shias and non-muslim orientalist. Now I know how I would respond when somebody say it is in Hadith or sunna.
October 21, 2020
I always want to learn about the life of the Prophet, and among hadits is one of the medium that inform the prophet’s wisdom and custom. Hadits is the second sources of Islamic teaching so it is important for muslims to understand it. I found this book while browsing for books that can fulfill my curiosity on hadits. This one showed up.
I read the first three chapters a couple of times, still could not really grasp the explanation. So, I jumped into conclusion chapter (typical me!), then I understand what the book is about. Then, I sorted out which chapter that gives information that I needed. Would I recommend this book? A hundred percent yes. Although, it was not an easy read, it is a great start to those who wants to learn about the history of hadits (criticism), and how the hadits were being used.
I read the first three chapters a couple of times, still could not really grasp the explanation. So, I jumped into conclusion chapter (typical me!), then I understand what the book is about. Then, I sorted out which chapter that gives information that I needed. Would I recommend this book? A hundred percent yes. Although, it was not an easy read, it is a great start to those who wants to learn about the history of hadits (criticism), and how the hadits were being used.
January 16, 2022
Hadith scholars have always attracted my admiration: How they swindle between the vast base of this intellectual tradition to explain dogmas and ethics. And how the subject of their mastery provides them robust knowledge of Islamic history, another subject that captivate me. I Picked this book to revise the little I know from studying some introductory mustalahal Hadith texts a long time ago at Islamic school as a boy. I hoped it will help me with the English equivalents of terminologies used in Hadith science discourses as I move to shift to texts written in English on learning about Islam. It provided that and a concise survey into both traditionalist and orientalist Hadith criticism. An excellent book. My interest in studying Hadith more has never been so piqued. I'm already searching for the books recommended by the author.
January 14, 2021
Statements like "hadiths are just gossip recorded 250 years later" are thrown about casually. This book shows how thoroughly mistaken these perceptions are. If anything, the science of hadith criticism stands out as one of the greatest human intellectual projects of all time.
Its main purpose was to determine what the Prophet said, and to which degree we can be certain he said it. It was never a 0 or 1 thing, and the tools developed for determining the veracity of hadiths were some of the most sophisticated pre-modern methods ever devised for such a purpose.
A slight note of caution regarding the author's biases, which subtly slip through this otherwise brilliant work. Highly recommended.
Its main purpose was to determine what the Prophet said, and to which degree we can be certain he said it. It was never a 0 or 1 thing, and the tools developed for determining the veracity of hadiths were some of the most sophisticated pre-modern methods ever devised for such a purpose.
A slight note of caution regarding the author's biases, which subtly slip through this otherwise brilliant work. Highly recommended.
March 8, 2022
(read the newer edition). This books serves as a great introduction into the history and science of hadith. It does not fall short of perspective and will give you a wide insight into the world of hadith and its people. I did however notice some inauthentic sayings (such as Al-Razi claiming that Bukhari and Muslim made Saheeh books for fame), but in no way does it change the fact the remaining 99% of info is valuable. However, you cannot use this book to start memorizing like a Faqeeh, because it is not catered for that purpose. Much Respect to JACB.
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December 28, 2021
Brown is a gem for the modern study of Islamic history and development of jurisprudence and scholarly study of hadith. his unbiased discussions and wide range of religious intellectual latitude makes the reading a tremendous argument for a broader interpretation of this tradition. outstanding
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