Quote:
asad kaže:
Ne postoji autentična zbirka nego je jedina autentična knjiga Kur'an a sve ostalo ima u sebi neispravnog.
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Postoje zbirke koje su proglasili autentičnima najveći islamski naučenjaci.
To što "imaju u sebi i neispravnoga" nikako ne znači da su svi hadisi bezvrijedni.
Treba znati da u islamu postoji i jedna manjina (sekta), koja negira bilo kakve hadise. Ostali ih drže vrlo važnima u islamu, odmah poslije Kurana, preko njih se reguliraju mnoge stvari, posebno šarija, neki rituali, raspravlja se o značenju ajeta iz sura Kurana, itd. Postoje najvrjednije zbirke po autorima, i svaki hadis u njima je brižno vrednovan po vjerodostojnosti, pa jači ili slabiji.
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Zato postoji čitava oblast u hadiskoj nauci gdje se proučava lanac prenosilaca hadisa a potom derogirajući i derogirani hadisi, hadisi koji govore općenito a ciljaju posebno i obratno, značenje hadisa itd.
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Zaboravio si spomenuti i
sahih hadise - vjerodostojne.
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Jedna od najboljih metoda u provjeri hadisa je da se provjeri u lancu prenosilaca od Poslanika a.s. do pisca zbirke ili, što je još bolje, živog stručnjaka u hadisu koji ima lanac prenosilaca preko svojih učitelja do Poslanika a.s. gdje će se vidjeti da svaki lanac prenosilaca bude sastavljen sa izjavom da je čuo ili ga obavjestio prethodni prenosilac a ne izjave tipa od tog i tog ili rekao je taj i taj jer time se ne zna da li je taj prenosilac to čuo direktno od njega ili nekog drugog te da prethodni prenosilac ili prenosioci ne budu osumnjičeni za laganje. Zatim hadis mora biti u skladu sa kur'anskim tekstom jer ako mu oponira, makar lanac prenosilaca bio vjerodostojan, taj hadis je izmišljen.
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Evo ti prilike da navedeš koje zbirke ili hadise možemo pročitati negdje na netu ili u knjizi, a koje su islamski naučenjaci (stručnjaci) tako proučili u zadnjih
1300 godina, i označili jesu li sahih - vjerodostojni - ili nisu.
Ali ti si se ionako izjasnio da je ona Muhamedova izreka o ženama u paklu istinita, tako da....
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Evo da navedem i ja nešto:
Ṣaḥīḥ
Ṣaḥīḥ (صَحِيْح) is best translated as "authentic". Ibn Hajar defines a hadith that is ṣaḥīḥ lithatihi – "ṣaḥīḥ in and of itself" – as a singular narration (ahaad; see below) conveyed by a trustworthy, completely competent person, either in his ability to memorize or to preserve what he wrote, with a muttaṣil ("connected") isnād ("chain of narration") that contains neither a serious concealed flaw (ʻillah) nor irregularity (shādhdh). He then defines a hadith that is ṣaḥīḥ lighairihi – "ṣaḥīḥ due to external factors" – as a hadith "with something, such as numerous chains of narration, strengthening it."[3]
Ibn Hajar's definitions indicate that there are five conditions to be met for a particular hadith to be considered ṣaḥīḥ:
Each narrator in the chain of narration must be trustworthy;
Each narrator must be reliable in his ability to preserve that narration, be it in his ability to memorize to the extent that he can recall it as he heard it, or, that he has written it as he heard it and has preserved that written document unchanged;
The isnād must be connected (muttasil) insofar as it is at least possible for each narrator in the chain to have received the hadith from a predecessor;
The hadith, including its isnād, is free of ʻillah (hidden detrimental flaw or flaws, e.g. the establishment that two narrators, although contemporaries, could not have shared the hadith, thereby breaking the isnād.)
The hadith is free of irregularity, meaning that it does not contradict another hadith already established (accepted).
A number of books were authored in which the author stipulated the inclusion of ṣaḥīḥ hadith alone. According to Ahl al-Sunna, this was only achieved by the first two books in the following list:- Ṣaḥīḥ al-Bukhārī. Considered the most authentic book after the Quran.[4]
- Ṣaḥīḥ Muslim. Considered the next most authentic book after Ṣaḥīḥ al-Bukhārī.[4]
- Ṣaḥīḥ ibn Khuzaymah. Al-Suyuti was of the opinion that Ṣaḥīḥ Ibn Khuzaymah was at a higher level of authenticity than Ṣaḥīḥ Ibn Ḥibbān.[5]
- Ṣaḥīḥ Ibn Ḥibbān. Al-Suyuti also concluded that Ṣaḥīḥ Ibn Ḥibbān was more authentic than Al-Mustadrak alaa al-Ṣaḥīḥain.[5]
- al-Mustadrak ʻalā al-Ṣaḥīḥayn, by Hakim al-Nishaburi.[5]
- Al-Āhādith al-Jiyād al-Mukhtārah min mā laysa fī Ṣaḥīḥain by Ḍiyāʼ al-Dīn al-Maqdisī, authenticity considered.[6]
No kako ja nisam nikakav stručnjak za islam, molim ove forumske stručnjake za islam, da navedu linkove na popis vjerodostojnih hadisa, koje drže najboljima od strane većina islamskih stručnjaka. Nećemo sada ići
mi proučavati i odlučivati iznova koji su hadisi vjerodostojni a koji nisu.....
Nećemo valjda niti ovu interesantnu temu pustiti da potone u zaborav.