مؤهلات الناقد الحديثي

Abstract EN

Great Imams testifies that Hadith is a vast science with many branches, and that criticism of Hadith sciences is mastered only by few: actually few of a few.

There are three basic types of conditions for the Critic of Hadith and his qualifications.

These are as follows: 1.

Self-qualifications of the Critic i.

Innate intelligence and perception ii.

Justice and impartiality of previous backgrounds and intellectual doctrine, his love of the truth for the truth itself; either out of fear of Allah or for His satisfaction.

2.

General scientific qualifications i.

Having good legitimate knowledge ii.

Having sufficient Islamic culture (not necessarily vast).

3.

Scientific Qualifications specific to criticizing Hadith Scientific specialists believe that mastering knowledge, be it religious or secular, needs long-established experience in this branch of knowledge.

To look at these qualifications in some details, consider the following: i.

Long practice in reading Hadith books, which are gradually ordered in accordance of importance into four types: First: the two Sahiihs.

These two books are the true books of Hadith as described by the Imams and the majority of the public; for constituting the Hadith taste of the Critic as characterized by the prophet (PBUH).

Second: by this type, I mean the practice and access to Hadith books or the collection which includes Hadiths that are not known to be said by the prophet (PBUH) to establish a strong knowledge-base for the Hadith Critic to identify these Hadiths.

The books that are concerned with such Hadiths are known as the books of “faults” (or ʕilal), the practice and access to which is considered the highest training Hadith Critic should master.

These books are followed by books which include the untrue (or weak) Hadiths.

It is undoubtedly important that the Hadith Critic has an access to such books to cultivate good experience in such an area.

Third: by the third, I mean the practice and access to foundational books.

These are nine books (Two Sahiihs, the four Sunan, and Muwat’a Malik, Musnad Ahmad and Musnad Drami).

The Two Sahiihs have the first rank.

The others are also very important for the value they have in knowing the other types of Hadithmentioned above, and also in knowing the Hadithness and practicing it.

Fourth: by this type, I mean the practice and access to the rest of the Hadith books.

These books include Hadith books other than the nine books mentioned above.

ii.

Knowing and mastering the types of Hadith sciences (Hadith foundations), which are known as the science of “Mustalah” (Hadith terminology) even if they are counter to The Critic’s research, because these are the bases followed by the previous researchers who have spent much time in adopting, adapting and applying them.

3.

The ability of narration, i.e.

the ability to search for the bases of Hadith and its doubts, as well as judging it.

4.

Constant reading and accessing the books of revoking, modification and amendment, meditating the trustworthy Muhadiths’ errors and others’ errors, as well as those written by the new scholars, for their important summaries and ease of ordering.

This research is limited to the study of responsibility in all its dimensions and its premises, merely form the Islamic perspective.

The research has concluded with a number of results, the most important of which are: 1.

In Islam, responsibility is vested to every mental-healthy adult Muslim.

It is a social, religious and scientific responsibility, and more importantly a moral responsibility because morals in Islam are the basics that do not vary or change with time and place.

2.

Allah has created Man social, i.e.

Man is social by nature.

This results in groups of people living together, constituting communities.

3.

Responsibility is of different types: religious, social, moral, etc 4.

Responsibility has three relevant and complementary levels: the individual and self-responsibility, the collective selfresponsibility (the social responsibility), and the political responsibility.

5.

In Islam, social responsibility is characterized as an entire vision.

It does not focus on the material aspects, as in the case of the secular and materialistic systems, but includes other literary and spiritual aspects of love and sympathy, promoting the promotion of virtue and prevention of vice, i.e.

doing what is good and forbidding what is evil, among others.

6.

There are reciprocal rights between the sponsor and the sponsored, we should respect both and their rights.