True hadiths and the fabricated ones

Introduction Muslims derive the laws that govern them from many sources. The Qur’an is the most important source of law for the Muslims, followed by the Hadith. Hadith is the compilation of the words and deeds of Prophet Muhammad and his companions.Advertising We will write a custom essay sample on True hadiths and the fabricated ones specifically for you for only $16.05 $11/page Learn More The companions were the students of Prophet Muhammad. These compilations have been passing down many generations up to the present. Many scholars have tried to expound on the hadith throughout history. Their writings have also been included in the hadith. However, some hadiths are not authentic because their writers either altered their original meanings or falsified some facts. This discussion therefore looks into the efforts of scholars in trying to distinguish between the true hadiths from the fabricated ones in order to prevent the Muslims from being misled . The Science of Hadith The hadith is divided into two parts. The first part includes the words and deeds of Prophet Muhammad and his companions (matn) while the other part contains the chain of transmitters of the information from Prophet Muhammad through many generations (isnad). Muslims look at the chain of transmitters in determining what text are authentic. Each hadith has the text, the chain of reporters and the first sentence of the text (taraf). The hadith is classified by Muslims into four sections. The first consists of the statements of the Prophet Muhammad, the second includes his deeds, the third includes the deeds of the Prophet Muhammad’s companions, and the fourth contains Allah’s inspired words through Prophet Muhammad, which are not written in the Qur’an (Kamali 7). The science of the hadith involves the quest of hadith scholars to assess the narrations contained in the hadith in order to separate the true accounts from the ones that have been fabricated. The science of hadith enhances the understanding of the Qur’an by the Muslims.Advertising Looking for essay on religion theology? Let's see if we can help you! Get your first paper with 15% OFF Learn More There is a raging controversy on whether the hadith should continue being used as a source of religious instruction. Opponents of the hadith cite reasons like its inaccuracy and irrelevance in the modern setting. Authentication of the hadith was necessary as some hadiths contain misleading facts due to inaccuracy of the text, forgetfulness of some facts by the reporters and deceitfulness and fabrication of other texts. Since the days of Prophet Muhammad, authenticity of the hadith was a matter of great concern. For instance, Prophet Muhammad told the companions not to write down his teachings because he did not want people to confuse his words with those of Allah. Later the Prophet asked the companions to write down his teachings but emphasized on truthfulness and accuracy in their recordings (Hasan 23). When assessing the authenticity of the narrations of the hadith, the scholars examine various aspects. They examine the reference to a certain authority, the number of reporters involved in the narration, the memory strength and reliability of reporters, whether the links of isnad are interrupted or not, and the nature of the content and the isnad (Khan 40). Four categories of hadith can be derived when examining them according to the reference to a certain authority. The hadith that is a revelation from God is classified as divine or Qudsi while that which is a narration from Prophet Muhammad is termed as elevated or Marfu. A hadith that is a companion’s narration only is classified as stopped (or Mauquf) while that which is from a successor is referred to as severed or Maqtu. The successors were the students of the companions (Khan 43). When assessing the authenticity of the hadith according to the links of isnad, se veral categories are obtained. The first category is the Supported or Musnad, which refers to a hadith narrated by someone on the basis of the knowledge he gained from his teacher at a suitable learning time, and the chain of reporters proceed to a well known companion and finally to Prophet Muhammad. Another category is Continuous or Muttasil, which describes a hadith with an uninterrupted chain of reporters going back only to a companion or a successor. The hurried or Mursal hadith is one in which there is no link between the successor and the Prophet. The successor directly quotes the Prophet without the link of a companion.Advertising We will write a custom essay sample on True hadiths and the fabricated ones specifically for you for only $16.05 $11/page Learn More A broken hadith or Munqati is one with a missing link before the successor. In a perplexing hadith or Muadal, the reporter does not include two or more successive reporters in the isnad. Another category is Muallaq or hanging hadith in which the reporter omits the whole chain of reporters and directly quotes the Prophet. He does not quote anyone else in the chain of reporters (Hasan 32). Another approach that the scholars use in determining the authenticity of the hadith is through examining the number of reporters at each stage of the isnad. From this assessment, the scholars have come up with five categories. The scholars classify a hadith as consecutive or Mutawatir if a very large number of people were involved in its reporting. The scholars assume that a large number of people is not capable of coming up with as consistent fabrication, and therefore that hadith is declared authentic. A hadith that is narrated by fewer reporters than the Mutawir is referred to as an isolated hadith or Ahad. Isolated hadiths can fall in three classes. The first one is Mash’hur or famous hadith, which is narrated by more than two reporters. A rare or strong hadith (Aziz) is narrated by only two reporters at any stage of the chain of reporters. A hadith that is narrated by only one reporter at any stage of the isnad is referred to as a strange hadith or Gharib. The fewer the reporters of a hadith, the less authentic it becomes (Hasan 37). In assessing the authenticity of the hadith according to the nature of the isnad and the text, two categories are derived. A denounced hadith or Munkar is used to refer to a hadith whose narrator is weak and the narration contradicts another hadith, which is considered authentic. An interpolated hadith or Mudraj is a narration that is an addition to the hadith being narrated (A’zami 49). The scholars also gauge the authenticity of a hadith based on the memory strength and reliability of the reporters. This procedure is used as the final test of whether a hadith should be declared authentic or not. From this assessment, four categories of hadiths are obtained. A hadith is termed to be sound or Sahih if its narra tor upholds his religion, has a reputation of reporting true narrations, fully understands what he is reporting without changing anything, and reports the exact words of the hadith. Moreover, the isnad of a sound hadith should be continuous, and the reporters at each stage of the chain should have a good reputation and strong memory. The text should also not have any inconsistencies or mistakes.Advertising Looking for essay on religion theology? Let's see if we can help you! Get your first paper with 15% OFF Learn More Another category is a good hadith or Hasan. This is one whose reporters are clear and the source is known. A weak or Da’if hadith is one that does not meet the requirements of Hasan or good hadith. The reasons for the weakness of a hadith could be due to discontinuity or if one of the reporters has a negative reputation of either fabrication of ideas, differing with authentic sources or lacking clarity in his reporting. Another category is the Maudu or fabricated hadith. A hadith is termed as fabricated if the text is inconsistent with the known Prophet’s words or some of the reporters have a reputation of lying. A fabricated hadith will also have inconsistencies in the dates that certain well-known events took place. Such fabricated hadiths can mislead the Muslims and therefore should be identified and abandoned (Azizullah 37). Conclusion The science of hadith is concerned with examining the hadith and determining which ones are authentic and which are fabricated. The hadiths were passed down from Prophet Muhammad, to the companions, then the successors and other reporters through many generations and therefore, there is a possibility of distortion of the message. Therefore, scholars have used several methodologies to find out which hadiths are truly authentic and to discard the fabricated ones. Authentication of the hadiths is important because it prevents the Muslims from being misled by forged hadiths that give falsehoods and contradict the truth. Works Cited A’á ºâ€œami, Muá ¸ ¥ammad, Muá ¹ £Ã¡ ¹ ­afa. Studies In Hadith Methodology And Literature. USA: American Trust Publications, 1977. Print Azizullah, Muhammad. Glimpses of the Hadith. UK: Crescent Publications, 1973. Print Hasan, Suhaib. An introduction to the science of Hadith. Riyadh: Darussalam, 1996. Print Kamali, Mohammad, Hashim. A Textbook of á ¸ ¤adith Studies: Authenticity, Compilation, Classification, And Criticism Of á ¸ ¤adith. Great Britain: Islamic Foundation, 200 9. Print Khan, Israr, Ahmad. Authentication of Hadith: Redefining the Criteria. London: International Institute of Islamic Thought, 2011. Print This essay on True hadiths and the fabricated ones was written and submitted by user Dulce Q. to help you with your own studies. You are free to use it for research and reference purposes in order to write your own paper; however, you must cite it accordingly. You can donate your paper here.

people of dubai essays

people of dubai essays My topic for research is What makes a Club successful? I chose this topic because I find it extremely interesting that on certain nights only selected night clubs are popluar, depending on the music theme and the cover charge. So, I wanted to look into it more deeply and see the otherfactors that contribute to making a night club popluar. If I wanted to open a club in Manchester, New Hampshire, I would need to know what are the key factors that would contribute to its success and attract the targeted crowd. The kind of music, dress code, location, ambience, drinks served, cover charge - all play a part in the success of the good night club. I want to study what are the facotrs that make or break a night club because, I feel, I ti s very important to know all this due to th intense competition. People would lie about the cover charge and entrace fees being reasonable or too expensive. The people working at the club might not give correct information. I may not be able to go visit all the clubs in manchester, due to lack of transportation. I am assuming I will do this research without an biases. Clubs that are open till later than others will attract more people. Lower entrance fee will attract more people. Lowering the age limit to 18years will bring in underage troublemakers, who would want to drink. I am sure I can do this reasearch and get the results I am looking for. Will the popularity of the club increase if the ages limit is reduced to 18+? Does the amount of entrance fee have an influence on the kind people who go there, in terms of age, occupation, etc If the club is open till later than others, will it attract more people? ...

Six sigma (IEG) Assignment Example | Topics and Well Written Essays - 1000 words

Six sigma (IEG) - Assignment Example These rules and regulations are applicable to nearly all the organizations regardless of their size, scope or duration of a given project. While the major trends towards quality assurance and improvement can be traced back into 1960s and 1970s, the real origin of this concept from a mathematical view point can be stretched back to as early as the late 18th century. This comes in the form of the works of Carl Fredrick Gauss (Burton & Sams, 2005,p. 9). Later on, the developments kept coming in, and in the present day the concept of Six Sigma is a gift of the 1980s quality based initiatives. It was for the first time introduced in 1986 by a cellular telecommunication based company Motorola. Towards the early 21st century, many companies and experts from the field of quality management have brought about developments, yet the patent rights to original ownership and idea belong to Motorola. Later recognition and realization by the giants of quality based manufacturers such as Generic Electric gave the concept more sound bases with regard to the overall concepts of quality possessed in Six Sigma and its generic application to the various industries. Six Sigma constitute number of steps and features based on which the quality measures are adopted. These come along in the form of overcoming the defects and errors in the routine services and manufacturing processes. For this purpose, Six Sigma determines and sets forth a strict parameter of certain rate and ratio. This rate comes along in the form of 3.4 defective parts in a total of one million produced. In order to maintain the guidelines and parameters of quality given by Six Sigma, the incumbent company ought to have a defect rate of as low as only 3.4 items in a total of one million. This rate will further reduce as the rate of production increases. The Significance of Six

Religious nationalism in India and how it relates to globalization Essay

Religious nationalism in India and how it relates to globalization - Essay Example Religious nationalism in India and how it affects the economic development of India has been well portrayed in the book "Religious Nationalism: Hindus and Muslims in India" by Peter Van der Veer. The author has considered many factors such as religious movements, discourses and practices, which retard the progress of globalization process in India which are untouched by others so far. The book extensively reviewed the structure of major Indian religions Hindu and Muslim identities in India. The Ayodhya issue ( Babri Masjid demolition by Hindu fundamentalists) which contributed immensely to the current conflicts between the Hindus and Muslims in India. The author argues that larger frameworks of locality were already available in India before the colonial era and the religious nationalism has builds on such earlier frameworks. The rituals of the larger community, Hindu have been incorporated to religious nationalism in this book. He claims that the transnational experiences reinforce the nationalists and religious identity in India. He attributes the Ayodhya issue as a conscious, planned action by religious and political movement. The interpretations of history in favour of either community by the fundamentalists enlarged the Hindu Muslim conflicts further. The author argues that religious nationalism combines anti-historical feature of religious discourse with an empiricist search for â€Å"facts† that has been highly influenced by orientalism, in this book. In this book Van der Veer looks, from a comparative perspective, at the development of Hindu, Sikh, and Muslim religious communities. Religious nationalism in the past 2 centuries builds on the forms of religious identities. This book also discusses the features and implications of the languages Hindi and Urdu used by Hindus and Muslims. The author tries to relate these languages to sacred languages Sanskrit used by the Hindus and Arabic used by Muslims. The book tries to

The French Headscarf Affair Essay Example for Free

The French Headscarf Affair Essay The Headscarf affair which took place in France during the 1990s is a clear representation of the French refusal to revise their national identity. As the rate of post-colonial migration rose, so did the population of Muslims living in France. This rise of Muslim population spurred the start of the Headscarf affair which was used as a tool, against Muslims, to prevent the revision of the French national identity. The affair was justified by three main reasons, 1) to protect the idea of Secularism, 2) to achieve a â€Å"visible integration† and 3) to prevent the inevitable Islamic invasion of France. These three justifications, when considered in conjunction with each other, are able to show how the Headscarf affair in France is representative of a French refusal to revise their national identity and incorporate their new post-colonial migrants into their society. The French held high the ideology of Republic Universalism, a notion that aimed to decrease traces of difference between people, resulting in a national ‘sameness’. From this, the idea of Secularism was formed which aimed to provide a clear barrier between the State and religion. If the French could succeed in executing the idea of Secularism, they could separate the state from religious practices which would in turn remove any â€Å"religious divides that exist in society† which would lead to a religious sameness which in turn would add to the national identity of France and would prevent a revision of this identity. The Headscarf affair became the French government’s tool to the protection of Secularism in France. In 1989 the affair began when headmaster Ernest Cheniere refused to let three girls, each wearing an Islamic Headscarf into school ‘on the grounds that it would contravene with the principle of Secularism. The affair continued to gain momentum until in 1994 Francois Bayrou, the Minister for Education, put a ban on the wearing of any â€Å"Overt† religious symbols to school, with the aim of removing any religious divides and promoting equality and sameness. This rapid growth of the affair from the point of a refused entry to a ban on the Headscarf not only shows the French dislike towards the Muslim community but also indicates how the Headscarf affair, through the implementation of Secularism, represents the French refusal to revise their national identity. To the French it seems that appearance is more than reality when it comes to the idea of national identity. It can be argued that the French, with consideration to the post-colonial influx of Muslims, were only after a â€Å"visual integration†. It did not matter if the nation was actually unified and could be identified on a deeper more patriotic level; the focus was on the appearance of the nation. If the citizens of France appeared to have one identity, an identity that promoted the idea of sameness, as discussed earlier, then the national identity of the country was upheld. In order, however, for the French to retain this identity of visual integration and sameness, something had to be done about the Muslim women who were â€Å"emphasising religious differences† by wearing the headscarf. Action was taken against visual setbacks to national identity in 1994 when, as previously stated, Francois Bayrou placed ban on the wearing of all â€Å"overt and ostentatious† religious symbols. His justification was that the wearing of such symbols ‘separated students’ by causing visible â€Å"barriers to assimilation†, integration and unification. Clearly, the aim of Bayrou was to demolish any visible differences between the citizens of France and retain this visible unification that was deemed to be the French national identity. Ironically however, excluded from this ban were the Christian Crucifix and the Jewish Kippa, both being deemed â€Å"discreet. † Had Bayrou been consistent in his ban of visible and ‘overt’ religious symbols, his justification of the separation of children may have been plausible. With this ironic exclusion in mind we are now in a position to examine the real underlying factor as to why the Headscarf affair began in the first place and why the French used it to protect a potential revision of their National Identity. The primary and underlying factor contributing to the French Headscarf Affair during the 1990s is the French paranoia of the â€Å"phenomenon of Islamicization. † The French were convinced that with the mass influx of post-colonial Muslims, an Islamic invasion of France would come and with this invasion would come the rapid demise of the already established French national identity. As the wearing of the headscarf became more apparent on Islamic women in France, the French paranoia grew stronger with the Front National party going as far as proclaiming that the Muslims were â€Å"implanting themselves symbolically by the wearing of the headscarf. † In an attempt to protect their country from Islamic invasion and a potential revision of their national identity, the French implemented the ban on Islamic Headscarves and recruited support for this ban from the French community. The government used the media as their main source of recruitment; often portraying Muslim girls as tools used by the Islam’s to infiltrate France. Newspapers began to sprout exaggerated and bias headlines such as â€Å"Headscarves, the plot: how are Islamists infiltrating us† and articles declaring that â€Å"the fact that Muslim girls wished to wear a headscarf was a clear sign of Invasion. † With the support of the majority of the citizens in France, the French began executing the headscarf ban around the country in a desperate attempt to defend their nation from â€Å"the invasion by a troubling stranger and the fear of losing supremacy† and in turn prevent themselves from having to completely reconstruct their national identity. As we can see by examining the French Headscarf Affair and its three primary reasons of justification, the protection of Secularism, the achievement of â€Å"Visible Integration† and the prevention of an Islamic invasion, the Headscarf affair of the 1990s does in fact represent a French refusal to revise their national identity and incorporate their new post-colonial migrants into their society.

The Loneliness Of mice and Men :: essays research papers

The Loneliness Of Mice and Men   Ã‚  Ã‚  Ã‚  Ã‚  In the touching and gripping tale of John Steinbeck’s novel, Of Mice and Men, he explains many themes throughout the books. One of the major themes is loneliness, which is shown throughout many different characters, for example, Curley’s wife, the stable buck (Crooks), and Lennie.   Ã‚  Ã‚  Ã‚  Ã‚  Ã¢â‚¬Å"’I get lonely’ she said ‘You can talk to people, but I can’t talk to nobody but Curley, else he gets mad. How’d you like not to talk to nobody?’† (Page 87) This quote is said by Curley’s wife when all the men went to town, including her husband. It shows that she spends all her time alone, in her house as the men work in the fields. She is also not allowed to talk to anyone but her husband who spends all of this time in the fields, so she feels like she is living alone all her life. This forces her to talk to anybody she finds. This shows her case of loneliness, and Crooks almost has the same situation. â€Å"A guy goes nuts if he ain’t got nobody. Don’t make no difference who the guy is, long’s he’s with you. ‘I tell ya’ he cried. ‘I tell ya a guy gets too lonely an’ he gets sick.† (Page 72-73) As you can see, Crooks also spends most of his time alone because he is black. He is not allowed to enter the bunk house nor go to town with the guys. He is not allowed to enter the bunk house, he is not allowed to go to town with the guys and nobody likes him because he is black. This shows that he has no friendship and his whole life is filled with loneliness. His case is different from Lennie’s.   Ã‚  Ã‚  Ã‚  Ã‚  Ã¢â‚¬Å"You ain’t gonna leave me, are ya George. I know you ain’t (page 103)†¦ S’pose George don’t come back, s’pose he took a powder and just ain’t comin back.

Open Racism

When I think about is racism still alive today, a particular poem comes into mind its entitled:â€Å"Racism Is Around Me Everywhere†. | | â€Å"Of human ignorance I am almost in despair For racism is around me everywhere But like they say sheer ignorance is bliss Just like Judas betrayed Jesus with a kiss. Some people carry their honor in a flag And of their Nationality they brag They feel superior and they differentiate And against those who are different they discriminate. So many people still judged by their race For such there never ought to be a place ‘A fair go' those untruthful words I do recallThere is no such a thing as a ‘fair go for all'. Though we live in a so called democracy Of racism we never will be free They judge you by where you come from and the color of your skin For many equality and respect seems impossible to win. It's been awhile since the days of Martin Luther King His name to it has a familiar ring If against racism he did not choose to strive Today the great man he would be alive. So many holding the reins of power not spiritually aware And racism is around me everywhere And racism only leads to division and war Just goes to show how ignorant some are. † (Frances Duggar) | |Racism is a belief held by some that there are characteristics and abilities can be attributed to people simply on the basis of their race and that some racial groups are superior to others. Racism and discrimination have been used as powerful weapons encouraging fear or hatred of others in times of conflict and war, and even during economic downturns. For people throughout the world, the election of Barak Obama to the U. S. presidency seemed to signal in a new era, that of the end of racism. Indeed, Obama's election was a momentous occasion and, one would have hoped, a milestone on the road to reconciliation.However, some recent, very ominous events cast a worrisome veil over the democratic process in the United States. These events poin ts out how racism is still a problem in the United States. Racism occurs often times out of fear. Many people fear what is different to them and what they do not know. This in turn, makes it scary when you see people who look different than you do and sometimes, you treat those individuals differently because you do not know them. Racism occurs in different facets of society. Schools, the government and the workplace are sometimes the worst examples of racism.Racism in schools Millions of African American and Latino young people in the United States don’t get an education equal to that of most whites, partly because the urban schools they go to don’t have as much money as the schools in the white suburbs. This is because the country has decided that much of the money for schools should come from local property taxes. So in communities where the houses and businesses are less expensive, the schools don’t get enough money to provide a high quality education. This is unfair. This is institutional racism.If we financed schools differently every student, regardless of his or her â€Å"race†, could go to a high quality school that was the equal of the schools other students attend. The Government Hurricane Katrina: The government had known for years that a big hurricane was likely to cause dangerous flooding in New Orleans. The plans they made didn’t include any way to get poor people (predominately African Americans) out of the city to safety. When the storm and the flooding did come with Hurricane Katrina in 2005, much of the country saw on TV that thousands of people of color were stranded in the city without food, water, housing or safety.The government was incredibly slow to rescue people, to provide food and shelter, and to help them rebuild their houses. Many people believe that if those stranded had been mostly white people the rescue efforts would have been much quicker and effective. Racism in the Workplace Racism in the form of discrimination persists in society also. A case in point is that blacks have traditionally suffered from higher rates of unemployment than whites. In June 2009, black employment was at 15. 3 % compared to an 8. 8% unemployment rate for whites. Do blacks simply not take the initiative that whites do to find work?Studies indicate that, in actuality, discrimination likely contributes to the black-white unemployment gap. (Thompson) Critics will say how can racism still exists with the election of the United States first black president. Since President Obama took office he has been a rise of subtle racism against our president. It can be seen in the supporters of the new â€Å"birthers† movement, who stir up doubts about Obama's citizenship. During the 2008 presidential campaign, there was no impetus to question John McCain’s birthplace even though it was common knowledge that McCain was born in Panama; because he is white.The president’s birthplace should n ot have been an issue at all but yet to this day you still have a lot of Americans who still question his birthplace. Critics also say with electing our first minority president, and minorities reaching higher levels of education, obtaining more earnings and more distinguished careers, one might infer that prejudice is dead. I contend that it is alive and flourishing while lurking beneath the shadows of figures that naturally inflate with the growth of a burgeoning society.If racism does not exist then what accounts for â€Å" the wide range of disparities that still exist in society, most of which show black Americans with worse outcomes than whites in areas such as income, home ownership, health and employment,† study researcher Samuel Sommers, a psychologist at Tufts University, said in a statement. When most Americans think of racism they think of the open racism back in the Civil Rights movement and during slavery times when crosses were burned in African-American yards. They think of the KKK when they think of racism which was upfront and in your face. The fact that the KKK and groups such as these that still exist prove the point that racism still occurs in the United States. While racism may not be as widespread as before, it exists, without a doubt. While we like to think that those unfortunate days of racism are behind us, it still exists. Today, racism is much less obvious and less prevalent. However, we are still reminded that racism is alive and well, and we must continue working to do away with it.Every day in the news there are stories dealing with the unfair treatment of minorities, women, and gays. America is the best country in the world because of the opportunity given to every individual and because of its constant struggle for equality of all. Any person, of any race, creed, or religion can succeed with hard work and determination. The problem is that the level of those individual’s success is sometimes determined, by the colo r of their skin. The race for social equality is persistent here, but there are still problems with the system.So, unfortunately racism does still exist today in the United States. References William-White, L. , & White, J. (2011). Color Marks the Site/Sight of Social Difference: Dysconscious Racism in the â€Å"Age of Obama†. Qualitative Inquiry, 17(9), 837. Retrieved December 12, 2011, from Research Library. (Document ID: 2495960131). William March. (16 May). Researcher: Evidence shows racism in opposition to Obama. McClatchy – Tribune Business News,. Retrieved December 12, 2011, from ProQuest Newsstand. (Document ID: 2348227321). Thompson Matthew (2011).Does Racism still exist today? Answers from Men. Retrived December 12, 2011 http://www. answersfrommen. com/2011/01/does-racism-still-exist-today/ Mosser, K. (2011). An introduction to logic. San Diego, CA: Bridgepoint Education, Inc. (https://content. ashford. edu) Pappas Stephanie. (2001) Study: Whites say they are racists’ victims. Retrieved December 12, 2011. http://www. cbsnews. com/stories/2011/05/24/scitech/main20065864. shtml http://poemhunter. com/poem/racism-is-around-me-everywhere/ http://www. politicususa. com/en/political-racism