Articles

Critical Methods on Hadīth: Self Reflexivity in Hadīth Scholarship

Submitted by Umar Farooq Patel on Sat, 09/10/2022 - 14:13
Hadīth narration, I argue, remained an excessively self-critical and selfreflective activity regarding ties, identities, and networks, but not only regarding narrative texts. The Sciences of hadīth, which emerged gradually parallel to the formation of hadīth transmission network, document the way hadīth narrators examined their own network.1 A survey of this literature below will show that narrators developed a differentiated view to hadīth, its narrators and types of their ties. Furthermore, they analyzed patterns in the transmission networks of hadīth to determine the degree of reliability.

The ‘Constitution of Medina’: Muhammad's First Legal Document by Michael Lecker

Submitted by Umar Farooq Patel on Sat, 09/10/2022 - 14:02
Michael Lecker provides us with a monograph exclusively focused on a single legal document from the time of the Prophet. Among both specialists in Islamic studies and the general public, this document is commonly known as the ‘Constitution of Madina’. Yet the creators of the document called it ‘kit:b’— literally, ‘a written document’. The book derives from the author’s Ph.D. thesis submitted in Hebrew to the Hebrew University in Jerusalem, in 1982.

The Sociology of Civilisations: Ibn Khaldun and a Multi-Civilisational World Order

Submitted by Umar Farooq Patel on Sat, 09/10/2022 - 13:57

Due to advancements in telecommunications and transportation over the past century, the world is shrinking and physical boundaries are being eroded. The advent of globalization has facilitated the flow of ideas, values, goods, and people from one part of the world to another. This hyperbolic human activity has altered the structure of inter-civilizational relations and has spawned a spirited debate on how to create a multi-civilizational world order.

Unity in Multiplexity: Islam as an Open Civilization

Submitted by Umar Farooq Patel on Fri, 09/09/2022 - 18:10

History testifies that Muslims are successful in diversity management. Islamic polity has never aimed to build a community exclusively for Muslims; instead, Muslims built an Open Civilization from Andalusia to India where people from different cultures lived together. Islamic law has taken adamiyyah (humanity regardless of religion) as the subject of Islamic la to which rights and duties are accorded. This tradition, originating from

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