In today s complex and volatile world the consequences of relying on fraudulent and counterfeit Hadith to legitimise extremist behaviour, issue violent fatwas, and justify blatant abuse, particularly of women, is not only far too easy but in fact dangerous. Israr Khan addresses the sensitive topic of Hadith authentication, focusing on the criteria adopted by classical scholars to maintain that concentration on the continuity and accuracy of the chain of narrators, rather than the textual content of Hadith, has led to particular Hadith being included which either contradict other Hadith directly, project the Prophet (SAAS) in an uncharacteristic light, or do not reflect and/or conflict with the teachings of the Qur an. The study traces in careful detail the historical development of the oral and written traditions, as well as the many targeted attempts at fabrication that took place, critiquing in methodical detail certain Hadith which have come to be widely accepted as authentic. The prominent collections we have today, were made possible by the development of the science of Hadith criticism, and Muslim scholars deserve deep appreciation for their painstaking work, as well as their invaluable contribution towards preserving the Hadith literature to the best of their ability. However, insists the author, the process is ongoing, and the closed door policy which currently surrounds Hadith authentication needs to be carefully reexamined.

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Authentication of Hadith Redefining the Criteria

In dealing with any aspect of Islamic civilization, its final raison d'etre and creative base must be seen as resting on the Qur'an. Islamic culture is, in fact, a "Qur'anic culture"; for its definitions, its structures, its goals, and its methods for execution of those goals are all derived from that series of revelations from God to the Prophet Muhammad. Without that revelation, the culture could not have been generated; without that revelation, there could have been neither an Islamic religion, an Islamic state, an Islamic philosophy, an Islamic law, an Islamic society, nor an Islamic political or economic organization. Just as surely as these aspects of Islamic culture may be rightly seen as Qura nic in basis and motivation, in implementation and goal, the arts of Islamic civilization should also be viewed as aesthetic expressions of similar derivation and realization. Yes, the Islamic arts are indeed Qur'anic arts. How then are the Islamic arts to be seen as "Qur'anic" expressions in color, in line, in movement, in shape, and in sound? This is the subject of this work.

The Arts of Islamic Civilization

This is a carefully reasoned, positive, and largely reflective work. Looking back at the various stages of Islamic historical development, AbuSulayman puts forward a thesis that focuses on the recovery of what is termed the Qur’anic worldview. By this is meant an ethical, monotheistic, and purposeful perspective on the world and those within it

The Quranic Worldview: A Springboard for Cultural Reform

The subject of this book is a highly sensitive and important one. The author rightly concentrates on rigorous evidence, to examine the historical origins of the debate in detail, as well as the many moral and contextual issues surrounding it. Disputing arguments put forward by proponents of the death penalty he contends that both the Qur’an and the Sunnah promote freedom of belief including the act of exiting the Faith and do not support capital punishment for the sin of al-riddah.

This work has been written at a time of great complexity and vulnerability when a true understanding of the higher intents and values of the Qur’an and the Sunnah, maq¥|id al-sharÏ¢ah, is sorely needed. The author employs a strong evidence-based approach examining in detail the Qur’an and authentic Hadith, taking into consideration traditional approaches to the study of the Islamic textual sciences and other fields of knowledge, as well as analyzing scholastic interpretation.

Apostasy in Islam A Historical and Scriptural Anlysis

Anas Al-Shaikh-Ali holds a Ph.D. in American Studies and has taught Literature and Translation at universities in the Middle East. He is a founding member and current Chair of the Association of Muslim Social Scientists, and current Academic Advisor to the IIIT and Director of its London Office and Translation Department. Dr. Ali is Vice-President of the Institute for Epistemological Studies, Europe. He is a former member of the Management Board of the Center for Islamic Studies at Cambridge University. His research interests include Islam in Western Popular Culture, Islam and the Media, Muslim Education in Europe and Muslim Discourse in Europe.

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Anas Al Shaikh-Ali

Anas Al Shaikh-Ali

Anas Al Shaikh-Ali

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