Abstract This paper examines the role of Hadith, traditions about Muhammad, in Islam. It clarifies the reasons for the importance of such traditions to Sunni Muslims and looks at one of the most lively and potentially liberating trends in contemporary Islam, the complete rejection of the religious value of Hadith.
From the Paper "The first problematic feature of hadith literature is precisely its casual, anecdotal nature. The hadith collections incorporate a large volume of material about the Prophet which varies from tales which are regarded ? even by most modern secular historians - as almost certainly authentic down to those which are regarded as highly improbable. Although Islamic scholars soon developed a "science" of hadith (riwayat) which seems admirable in comparison to the speculativeness which surrounds debate about the authenticity of traditions concerning Christ, the fact remains that the extant hadith collections date from a period as late as about a quarter of a millennium after Muhammed allegedly died. (I say "allegedly" because it is from the hadith literature itself that the Prophet's life dates are determined.)"
Abstract This paper begins with a summary of two types of Islamic tradition - the first being the phenomenon of non-Meccan pilgrimage and the second the traditional dismissal of hadith insisting that contagion does not exist. It describes the factors contributing to the development of these traditions and explains their greater significance as indicators of what truly constitutes Islamic faith.
From the Paper "One might be tempted to view the Hajj as the only major Muslim pilgrimage destination in the world. In an informal survey of roughly a dozen introductory textbooks, for instance, not a single one contained an index reference to "saints," "saint worship," or any pilgrimage other than the Hajj. Yet, when one opens any book devoted to the regional expression of Islam, in which the authors concern themselves less with the abstract tenets of the religion and more how it is applied on the ground in their particular area of interest, instances of non-Hajj pilgrimage fly off of the pages. "
Abstract This paper explains that the role of Imam al-Shafi'i, one of the earliest architects of Islamic jurisprudence, is visible in Islamic law even today. Not only did he interpret the Hadith but also, more significantly, he was able to gather, maintain and sustain a following of supporters for his interpretation of Islamic jurisprudence. The paper relate the importance of the Hadith, which is the biographical collection of the teachings of the Prophet Muhammad, and the process of Islamic jurisprudence.
From the Paper "It is important to the doctrine of Islam that the religion be inextricably woven into the fabric of Muslim life. Unlike Judaism and Christianity, there is no separation between civil and religious life, public or private life and religious life. In order for Islam to successfully achieve its goals in the life of Muslims, it must be woven into the fabric of every aspect of Muslim life, especially the legal and court system. Of course the issue of how to incorporate the faith based doctrine into law must have been a question asked by those who followed the Prophet Muhammad early on in the Islamic tradition."
Abstract This paper shows that similar to the Jewish and Christian traditions, where scholars wrote commentaries on the Hebrew Bible and the New Testament, Islamic scholars throughout the centuries since the rise of Islam in the first half of the 7th century have written commentaries, or tafsirs, on the Qur"an. It discusses how, ironically, many tafsirs contradict the content of the Qur"an but are extremely valuable because they reflect ideas and interpretations shared in prestigious centers and schools of Islamic learning. Eve's (Hawwa?) depiction in the Qur"an, for example, is in stark contrast with her representation in tafsir. The paper shows how the Qur"an, therefore, portrays an egalitarian position between man and woman, whereas the majority of tafsirs reflect a more hierarchical view. It discusses how this phenomenon is still attested and debated in the late twentieth century, especially by female Muslim scholars educated in a variety of academic fields.
From the Paper "Al-Tabari and al-Razi both wrote Qur"anic commentaries that continue to hold great authority and influence in modern Islamic exegesis. It is important to note that both al-Tabari and al-Razi use many of the hadith materials"the actions and sayings of the Prophet Muhammad"which may explain for the discrepancy between the Qur"an's depiction of Eve and that found in tafsir. Stowasser states, ?extraneous detail transmitted in Hadith form and frequently originating in the Bible and Bible-related sources not only fleshes out the story of Adam and Eve but drastically changes it, especially with regard to the woman's role.? As a result, Muslim interpretations of Eve's creation and the couple's exile from the Garden often depart from scriptural content."
Abstract This paper discusses the existence of menstrual taboos in two religions - Islam and Judaism. It shows the history of these practices from ancient times until today, discusses ritual cleansing such as the Jewish use of the mikveh and then compares the two religions.
From the Paper "The ritual also gives the woman a chance to "redeem" herself and renew this purity monthly. Once a woman completes menopause, she completes one final Mikveh ritual and then she is pure the rest of her life. It is said that when a woman completes menopause, she is the closest in value to men as she will ever be. Jewish menstrual taboos, to the outsider, seem to restrict a woman, and make her an outcast. But does this really restrict her, or does it seem a blessing to her, because she is released from her duties once a month? That is for the reader to decide."
Abstract Muslim women, throughout the centuries, have habitually been categorized, stereotyped, downsized and even degraded into a 'lower class', compared with the status of Muslim men. Through the personal translations of the Holy Qu'ran, the societal system during the coming of the Prophet Mohammed around 570 A.D. and general unease, Muslim women have often been denigrated into inequitable and unseen positions. Their stereotyped duties required them merely to get married (where possible), have children and raise them (again where possible), and look after all household duties. Recently, with globalization at the forefront of our 'accepting' and 'non-stereotypical' pluralist multi-cultural societies, this notion of the inequality of women has been frequently questioned. This essay discusses the notion that Islam is a sexist and oppressive religion. It includes a brief explanation of the Holy Qu'ran and Hadiths and how interpretations of these writing's have led to varied practices of the faith among the vast Muslim populations. The essay touches on the many inconsistencies in the equality of men and women. Particular attention is given to the traditions of marriage, the veil and segregation as well as the varying views on these practices. Ultimately, this essay offers differing attitudes on the oppressiveness of women in the Islamic faith.
From the Paper "Yet differences do occur within Muslim countries as to the degree of segregation of the sexes. For example, women in Afghanistan are discouraged to leave the house, while it is acceptable for women in Malaysia and Iran, for instance, to work in mixed offices and play sport (Gaoutte, N, 2001). For much of the Muslim world, women are still excluded from public space. This inequality not only denies women of opportunity but inhibits the meritocratic spirit of men and makes these countries much less productive (Landes, D; Landes, R, 2001). This is an example of why many other non-Muslim nations, in today's capitalist world, find the Muslim faith to be backward."
Abstract This paper explains that, although the western media often portrays Arab-Muslim women as being somewhat oppressed and having a low status in society, this description is one of the biggest misunderstandings that the western world has about Islam and the rights of Muslim women. The author points out that, from a purely Islamic perspective, women are equal to men in their everyday activities and often are even treated with more respect than their male counterparts; however, the cultures and traditions of different Muslim states and groups, not the religion of Islam, might consider men to be superior to women. The paper relates that the Holy Quran is addressed to all Muslims and makes no differentiation between men and women; in other aspects of social life, such as the daily prayers, fasting or pilgrimage, a woman is no different from a man.
From the Paper "According to Islamic law, women also cannot be forced to marry anyone without their appropriate consent. Besides all other necessities for her protection at the time of marriage, it has been stated in Islam that a woman has the full right to her Mahr, a marriage gift, which is presented to her by her husband and is included in the nuptial contract, and that such ownership does not transfer to her father or husband. The concept of Mahr in Islam is neither an actual or symbolic price for the woman, as was the case in certain cultures, but rather it is a gift symbolizing love and affection and a sign to show their status and respect among the man's family. Furthermore, the rules for married life in Islam are clear and in line with other countries. The Quran states, "And they (women) have rights similar to those (of men) over them, and men are a degree above them." (Qur'an 2:228). "
Abstract This essay explores the four major schools of thought in Western scholarly circles used in reconstructing Islamic history from the primary sources the Qur'an, akhbar and hadith. The essay opens with descriptions, in chronological order, of each of the four schools. Finally, it ends by concluding which of the schools is most appropriate for the process of reconstructing Islamic history.
From the Paper "Approaching Islamic History: Choosing the Appropriate Methodology In the past three hundred years of serious scholarship on Islamic history, four major schools of methodological thought have emerged. In chronological order these are the Descriptive Approach, Source Critical Approach, Traditional Critical Approach and Skeptical Approach. Scholars of Islamic studies since the 1890s have not succeeded in establishing generally recognized methodologies and criteria for distinguishing historical material that rest on firm and objective foundations. Individual historians are known to switch methodologies in the course of their career. This paper will argue that the Traditional Critical Approach is the best approach to take, when bearing in mind some of the discourses from the Skeptical Approach."
Abstract This paper discusses the history of the religion of Islam. It discusses the Islamic Prophet Mohammed and Muslim beliefs surrounding him and the events attributed to his life. The paper then discusses, briefly, two main texts of the Islamic faith - the Qur'an and the Hadith and the six fundamental beliefs that Islam is based on. The paper very briefly compares and contrasts Islam with Christianity and Judaism.
From the Paper "Christianity, Islam and Judaism are closely related religions. All three revere Abraham and other Biblical patriarchs as their spiritual ancestors, thus they are referred to as Abrahamic religions (Comparing). Despite the similarities, most of the conflicts, mass crimes against humanity and genocides of the twentieth century have been between Muslims and Christians (Comparing). The genocides in Bosnia Herzegovina, East Timor, and the Sudan, as well as conflicts in Cyprus, Kosovo, Macedonia, and the Philippines are recent examples (Comparing). The relationship between Christianity and Islam became of great national and international importance following the September 11, 2001 attacks in the United States, and the War on Terror that the U.S. declared thereafter (Gartenstein-Ross)."
Abstract This paper explains the story from the Qur'an, Surat Al-Kahf, about Moses (Musa or Alai) and Al-Khidr (the Verdant One or the Fertile One). The author points out that research states that Al-Khidr was Koranic Idris that appears in Sura 18/66 in terms of the cave. The paper relates that, during the point when Moses met Khidr at the rivers, there were five particular laws of teachings or hanifs or illuminati: laws of involuntionary and evolutionary cycles, of emanation and manifestation, of the heart-mind (galb), of science of light (hikmat al-ilraq) and of the spiritual communion with the hierarchical beings. The author states that popular tradition suggests that Al-Khidr, the Green One, lived during the time of the biblical prophet Abraham and that he still may be seen at sacred places. The paper concludes that the person named, the Verdent One, still plays the critical role in Islamic mysticism.
From the Paper "One day, Moses delivered a sermon that was so powerful that people were so overwhelmed. Everyone had his attention and vowed to follow his advice. A person asked Moses, since he is the messenger of Allah, is there anyone else that is so equivalent in his teachings. Moses replied no, thinking to himself that Allah gave him this wisdom to persuade and guide, which is an honor coming from the Torah. However, Moses thought to himself, there have to be another person with greater wisdom and further knowledge than me. Moses prayed to Allah to identify this person or give him a sign that would notify him of this person with greater wisdom and knowledge (min ladunni ilma) than Moses."
