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Al-Shāfiʿī argues that accepting solitary hadith is justified by analogy to Quranic cases requiring ijtihād. The article refutes this, showing that applying divine law differs fundamentally from adding new, extra-Quranic legislation.
The Quran assumes core worship practices like prayer and fasting were inherited traditions, not newly invented rituals. Early scholars acknowledged established communal practice as authoritative, showing that hadith isn’t needed to know fundamental rites.
Dr. Shadee Elmasry distorts and misrepresents the Western epistemology of hadith by building strawman arguments, projecting colonialist motives, and dismissing critical method. This article rebuts his claims point-by-point using traditional hadith grading and accurate historical context.
A Quran-alone critique of Imam al-Shāfiʿī’s Kitāb Jāmiʿ al-ʿIlm, arguing the debate with a so-called Quranist was staged to reinforce hadith-based jurisprudence rather than engage a genuine opponent.
Dirār ibn ʿAmr al-Ghaṭṭāfānī (d. ca. 845/220 AH) was a Basran judge known for “radical” rationalist views. In his Kitāb
The Quranic verse 4:3 establishes polygamy as a conditional social welfare mechanism for orphan care, not a general marital right. Linguistic analysis reveals the Arabic conjunction “وَإِنْ” creates prerequisite conditions, restricting polygamous permission to specific circumstances involving vulnerable children’s protection.
22:15 has been mistranslated and misunderstood for centuries, with scholars wrongly interpreting it as commanding suicide. This contradicts fundamental Quranic principles and requires reexamination through consistent Quranic methodology.
This analysis argues the hadith listing ten companions guaranteed Paradise is a constructed tradition. Primarily traced to Saʿid ibn Zayd and reinforced by Humayd ibn ʿAbd al-Rahman, it reflects political motives, self-interest, and inconsistent transmission.
The companions of the Prophet disagreed on core issues like temporary marriage, proving that “consensus” was a later invention. Hadith is conjecture; only the Quran (fully detailed and mathematically preserved) provides absolute certainty and divine guidance.
Bukhari’s famed “proven meeting” criterion is often seen as a hallmark of hadith authenticity. Yet it relies on unverifiable assumptions, logical fallacies, and easily fabricated claims; offering the illusion of rigor while failing to genuinely prove transmission ever occurred.