The Noble Hadith and Contemporary Challenges

Second International Scientific Symposium held at the Faculty of Islamic and Arabic Studies in Dubai

18 - 20 Safar 1426 AH / 28 - 30 March 2005 AD

Part One (First and Second Sessions)

Faculty of Islamic and Arabic Studies
Dubai, United Arab Emirates

Manhaj al-Naqd fi 'Ulum al-Hadith (The Methodology of Criticism in Hadith Sciences), Dr. Nur al-Din 'Itr, 3rd ed., Dar al-Fikr, Damascus, 1981.
Al-Muwafaqat fi Usul al-Shari'a, Abu Ishaq Ibrahim ibn Musa al-Shatibi, commentary by Muhammad Diraz, 1st ed., Dar al-Ma'rifa, Beirut, 1399 AH.
Muwaṭinun la Dhimmiyun (Citizens, Not Dhimmis), Fahmi Huwaidi, Dar al-Shuruq, Cairo, 1420 AH.
Hadha Dinuna (This is Our Religion), Muhammad al-Ghazali, 5th ed., Dar al-Shuruq, Cairo, 1421 AH.

The Impact of "Fragmented Reading" (Al-Qira’a al-‘Idin) and Its Implications for Understanding the Prophetic Sunnah

Dr. Ruqayya Taha al-Alwani

Department of Arabic Language and Islamic Studies
University of Bahrain

Research Abstract

This study addresses the phenomenon of "Fragmented Reading" (Al-Qira’a al-‘Idin), which is based on reading one text while ignoring another, then deriving and generalizing a ruling based on that partial reading. The study also examines the implications of this reading for understanding the Prophetic Sunnah. The emergence and dominance of this reading in the Muslim mindset can lead to a type of deviation and departure from the requirements of legislation and texts. Furthermore, ignorance of a holistic, integrative reading leads to the destruction of the universal principles (Kulliyat) and general foundations of Hadiths by focusing on certain particulars.

The study aims to establish a methodological framework for understanding the Prophetic Sunnah by deriving a set of universal principles and methodological foundations that anyone dealing with the Sunnah must observe and adhere to, protecting them from falling into the problems of this type of reading and its consequences. The study adopts an inductive-analytical approach in an attempt to uncover the manifestations and implications of fragmented reading.

Among the most important results reached by the study: defining the concept of "Fragmented Reading" and highlighting it as a methodological concept with dangerous implications and multifaceted negative dimensions in understanding the Prophetic Sunnah, especially in this era. The study also clarified some of the most prominent forms and manifestations of this reading, namely: reading some Hadiths while ignoring others, neglecting contextual significance, and lack of interest in the reasons behind the revelation of the Hadith (Asbab al-Wurud). The study supported each manifestation with applied examples and models from Prophetic Hadiths that have become common examples of fragmented reading.

The study does not stop at addressing and analyzing manifestations; it attempts to provide a scientific methodology to treat these manifestations through steps based on adopting a holistic, integrative reading as a way to resolve and transcend the phenomenon of fragmentation (Ta'diya). These steps represent primary guidelines that assist those dealing with the Prophetic Sunnah in reaching the intended meaning of the texts, providing a ground that makes their understanding of the text characterized by objectivity and impartiality, and leading to a proper connection between the meanings of the texts, their wisdoms, secrets, and goals, thus escaping the clutches of fragmented reading and its consequences.

Research Introduction

This study addresses one of the most prominent problems in dealing with the Prophetic Sunnah at present, which is "Fragmented Reading" (Al-Qira’a al-‘Idun). Fragmented reading—as termed by this study—is one of the most dangerous afflictions that has affected, and continues to affect, the understanding and subsequent application of the Prophetic Sunnah. In reality, it is a form of "distorting words from their proper usages" (Tahrif al-Kalim 'an Mawadi'ihi); distortion is not limited to changing words alone but includes everything that can alter the meaning and intended purpose of the texts.

The study investigates the repercussions of this reading on the understanding of the Prophetic Sunnah. The prominence of this reading and its hold over the Muslim mindset can lead to a type of deviation from the requirements of legislation and texts. Ignorance of holistic, integrative reading can reach the point of nullifying the universal principles and general foundations of Hadiths through certain particulars. Among the most prominent of these repercussions today is the call to reject the Sunnah, the claim that it is illegitimate to refer to it for judgment, and the sufficiency of the Holy Qur'an alone as a source of legislation by casting doubt on the authenticity of Prophetic Hadiths altogether.

In addressing this problem, the study does not stop at presentation, diagnosis, and stating the repercussions of this type of reading; it goes beyond that in an attempt to provide a realistic, scientific treatment for this phenomenon and how to confront it.

Problem Statement:

This study aims to uncover the concept of fragmented reading of the Prophetic Sunnah and its effects and implications for understanding the Sunnah and deriving rulings from it. This is done by tracking and inducing some manifestations and forms of this reading. The importance of researching this type of reading is evident through the emergence of several interpretations and Ijtihads (independent legal reasoning) for some Hadiths based on that reading and its manifestations. This necessitates pausing to study its circumstances and dimensions, especially in this stage where the Prophetic Sunnah faces a range of challenges and risks.

Study Importance and Methodology:

The study aims to establish a methodological framework for understanding the Prophetic Sunnah by deriving a set of universal principles and methodological foundations that those dealing with the Sunnah must observe and adhere to, protecting them from falling into the problems and implications of fragmented reading. The study adopts an inductive-analytical approach in an attempt to uncover the manifestations and implications of fragmented reading.

Section One: The Concept of Fragmented Reading (Al-Qira’a al-‘Idin)

The mention of this type of reading of the Prophetic Sunnah using this specific term was not found in the books of scholars, past or present. The study did not find this naming among scholars—and Allah knows best—but it moves toward applying the term "Fragmented Reading" (Al-Qira’a al-‘Idin) for several reasons as will be indicated.

The word 'Idin in its linguistic origin is taken from Ta'diya, which means: partitioning members/limbs. Al-Kisa'i said: it is from 'Udhu (member) or from 'Adhah (a type of tree). It is narrated from Ali ibn Abi Talib (may Allah be pleased with him) that he said: "There is no Ta'diya (partitioning) in inheritance,"[^1] meaning: that which would be harmed by partitioning is not divided, such as a sword that would be broken into two halves and the like.[^2] Al-Qurtubi (d. 671 AH) mentioned that Ta'diya is separation; it is said: "I partitioned ('Addaytu) the thing" if you separated it.[^3] From this is the Almighty's saying: {Who have made the Qur'an into fragments (Idin)} [Al-Hijr: 91].

The word 'Idin appears once in the Holy Qur'an in the verse: {Who have made the Qur'an into fragments}. Al-Bukhari (d. 256 AH) narrated the saying of Ibn Abbas (may Allah be pleased with them) in interpreting the verse: that the "dividers" refers to the People of the Book who divided it into parts, believing in some and disbelieving in others. Ibn Hajar al-Asqalani (d. 852 AH) mentioned that it means they partitioned and separated it. Al-Shawkani (d. 1250 AH) said: 'Idin is the plural of 'Idhah, and its root is 'Idwah on the weight of Fa'lah, from "partitioning the sheep" when it is made into parts; thus the meaning would be those who made the Qur'an into separate parts.

By "Fragmented Reading" of Prophetic Hadiths specifically, the study means that reading which separates Hadiths and texts related to a single issue, failing to join them together when addressing a specific matter or ruling. Consequently, the ruling derived from those texts comes out fragmented, failing to fulfill the purpose for which the texts were revealed or achieving the objectives (Maqasid) and wisdom of the legislation. In fact, the ruling may sometimes contradict the intended wisdom of the legislation, leading to claims of conflict between Hadiths, perceived contradictions, or their absolute negation, due to the lack of a holistic, integrated reading of the texts on that issue.

Many scholars have pointed to this type of reading—even if they did not explicitly use this specific term—though their use of it came in the context of discussing the Holy Qur'an, as previously mentioned. However, the study asserts the possibility of applying the term 'Idin to every fragmented understanding or partial reading, and it is fitting for this type of Hadith reading to be designated by this name.

There are many evidences supporting this, including the Hadith of Usama ibn Zayd. He said: "The Messenger of Allah ﷺ sent us in a raiding party, and we reached al-Hurafat of Juhayna in the morning. I caught up with a man, and he said: 'There is no god but Allah,' but I stabbed him. I felt uneasy about that, so I mentioned it to the Prophet ﷺ. The Messenger of Allah ﷺ said: 'Did he say: "There is no god but Allah" and you killed him?' I said: 'O Messenger of Allah, he only said it out of fear of the weapon.' He said: 'Did you tear open his heart so that you might know whether he said it [sincerely] or not?' He kept repeating it to me until I wished I had embraced Islam only that day." Sa'd said: "By Allah, I will not kill a Muslim until the one with the small belly—meaning Umama—kills him." A man said: "Did Allah not say: {And fight them until there is no fitnah and [until] the religion, all of it, is for Allah}?" Sa'd replied: "We fought until there was no fitnah, but you and your companions want to fight until there is fitnah."[^4]

The Hadith clarified that the man here fell into a misinterpretation of the verse and an application of a part of a Qur'anic text without realizing its dimensions, goals, and the other texts surrounding it in the same field—a matter that could result in fitnah if not corrected. Most deviant interpretations stem from fragmented reading.

Section Two: Manifestations of Fragmented Reading and Its Implications

The forms and manifestations of this type of reading are numerous and varied; however, the study focuses on the most prominent, dangerous, and urgently needing treatment:

Manifestation One: Reading some Hadiths while ignoring others:

A ruling or evidence in a specific matter does not appear through reading a single Hadith or some Hadiths in isolation from others related to the same topic or issue. Rather, the ruling appears when combining various authentic legal texts, whether they are Qur'anic verses or Prophetic Sunnah (verbal or practical). The evidence or ruling is not just what came in one text, but rather everything stated in the texts regarding that single issue.

Reaching a ruling does not come from reading one Hadith or a group of Hadiths; rather, it is necessary to collect the Hadiths related to the issue and its attachments. However, all of this requires the researcher to perform a holistic, integrative induction based on a methodology of combining all Qur'anic texts (if they exist on the matter) in addition to the authentic Prophetic Hadiths related to it and its branches. It is worth noting in this context that this research process is no longer difficult, especially with the availability of various modern scientific means through which the researcher can collect texts[^5] and Hadiths and perform their Takhrij (authentication/sourcing) in a limited time.

The reality is that fragmented reading—represented by reading one piece of evidence and ignoring others—has dangerous implications, the most prominent of which is the emergence of interpretations far from the general objectives of legislation, which may give the illusion of conflict between texts when the reality is otherwise.

Among the most prominent implications of this type of fragmented reading is what was done by Orientalists and their followers, whose reading was confined to specific Hadiths to derive preconceived judgments while completely ignoring other Hadiths on the same issue. One of the most famous examples is the issue of the Prophet ﷺ forbidding the writing and recording of Hadith. Several Hadiths were narrated, some forbidding the writing of Hadith and others permitting it; additionally, several companions (may Allah be pleased with them) possessed notebooks and books in which Hadiths were collected.

Among the Hadiths regarding the prohibition is that of Abu Sa'id al-Khudri (may Allah be pleased with him) who said: "We were sitting writing what we heard from the Prophet ﷺ when he came out to us and said: 'What is this you are writing?' We said: 'What we hear from you.' He said: 'A book along with the Book of Allah? Purify the Book of Allah and keep it sincere.' He said: 'So we gathered what we had written in one place and burned it with fire.' We said: 'O Messenger of Allah, shall we narrate from you?' He said: 'Yes, narrate from me and there is no harm, but whoever tells a lie against me intentionally, let him take his seat in the Fire.'"[^6]

Some writers and authors have used this Hadith and other texts regarding the prohibition of writing Hadith, severed from other texts on the matter, to conclude a rule asserting that the Prophet ﷺ forbade the writing of Hadith absolutely.[^7]

In reality, these Hadiths and texts should not be read in isolation from the rest of the Hadiths regarding the subject of writing and recording as a whole. Other texts have come showing his permission for writing for some companions and the existence of several records belonging to the companions (may Allah be pleased with them). Among these is what was narrated from Abu Hurayra (may Allah be pleased with him) who said: "None of the companions of the Prophet ﷺ narrated more Hadiths than I, except Abdullah ibn 'Amr, for he used to write them and I did not write. He asked the Messenger of Allah ﷺ for permission to write what he heard, and the Messenger of Allah ﷺ permitted him. So he used to write with his hand and preserve in his heart, while I used to preserve in my heart."[^8]

Invoking this Hadith and others—which space does not permit mentioning—and collecting them with their various authentic narrations, while taking into account the occasions they were mentioned and their chronology, clearly shows the frailty of the claim that the Prophet ﷺ prohibited the writing of Hadith in his era, as raised by some based on a partial reading of the texts of prohibition.

Upon tracking and inducing some narrations and the sayings of scholars on this issue, the following becomes clear:
First: None of the predecessors (Salaf) or successors (Khalaf) of the Ummah denied the permissibility of writing Hadith and knowledge.
Second: Most scholars combine the narrations regarding the prohibition of writing Hadith and those that permitted it. Most of them held that this combination is achieved by saying that the prohibition was at the beginning and was then abrogated by permission. It was also said the prohibition was specific to those feared to rely on writing over memorization, and permission was for those safe from that. Some declared the Hadith of Abu Sa'id ("Do not write from me...") to be defective[^9] and said the correct view is that it is a statement of Abu Sa'id himself (Mawquf), as stated by al-Bukhari and others.[^10]
Ibn Hajar (may Allah have mercy on him) held that a group of companions and successors disliked writing Hadith and preferred it be taken through memorization, but when aspirations weakened and they feared the loss of knowledge, they recorded it.[^11] Accordingly, scholars mentioned that consensus occurred on the permissibility of writing and maintaining it; were it not for writing, we would have only a tiny fraction of the Sunnah today.[^12]

Invoking a holistic, integrative reading of Hadiths and statements clearly removes any type of confusion and mixing (whether well-intentioned or ill-intentioned) based on the fragmented reading of Hadiths of prohibition without those that permit it. The original duty in the era of the Prophet ﷺ was for there to be those who preserve the Hadiths and Sunan, but this duty can be achieved through several ways, all of which are obligatory. The companions had methods for achieving this duty and preserving it, and the obligation was to achieve one of those methods. If those methods are blocked except for one, that specific method becomes obligatory. Shah Waliullah Dehlawi (may Allah have mercy on him) says: "The pillars of the Salaf did not write Hadith, then in our day, writing Hadith became obligatory because there is no way to narrate Hadith today except through knowing these books. The Salaf did not occupy themselves with grammar and linguistics because their tongue was Arabic and they did not need these arts, then in our day, knowing the Arabic language became obligatory due to the distance from the early Arabs."[^13]

Some contemporary writers have also resorted to a similar fragmented reading of the statements of some companions and their strictness in accepting Hadiths, and based on this, they concluded that the companions forbade the narration of Hadith absolutely.[^14] Among these is what al-Bukhari narrated from Ibn Abbas (may Allah be pleased with them) when the Prophet ﷺ was near death; in the house were men including Umar ibn al-Khattab. The Prophet ﷺ said: "Come, let me write for you a document after which you will never go astray." Umar said: "The Prophet is overwhelmed by pain, and you have the Qur'an; the Book of Allah is sufficient for us."[^15]

According to this fragmented reading, torn from others on the issue and cut from its context, some went on to say that Umar (may Allah be pleased with him) did not rely on anything except the Qur'an and the practical Sunnah, excluding the verbal Sunnah.[^16] A number of contemporary writers who deny the establishment of the Prophetic Sunnah and the validity of its attribution to the Prophet ﷺ have used these Hadiths forbidding writing, according to their claim. Dr. Ahmad Subhi Mansur says: "What confirms that the Prophet forbade the writing of other than the Qur'an is that the Rightly Guided Caliphs after him followed his path, forbidding the writing of Hadiths and their narration... Generally, we suffice with this proof that the Prophet brought us the Qur'an and forbade us from other than it, and that the senior companions followed his path in adhering to the Qur'an alone, to the extent that the recording of those Hadiths attributed to the Prophet did not begin until the third century, two centuries after the Prophet's death. The Muwatta was the first organized recording of Hadiths. Here we ask... if those Hadiths were part of Islam as they claim, and the Prophet forbade their writing, is that not an accusation against the Prophet of negligence in delivering his message? Is it conceivable that the Islamic message was incomplete and remained so until people came in the era of trials and tyranny to complete the alleged deficiency? What we believe is that the Prophet delivered the message in its entirety, which is the Qur'an, and forbade the writing of other than it; as for those Hadiths, they represent the reality of Muslims, their beliefs, and their culture, and ultimately represent the gap between Islam and Muslims."[^17]

These writers, due to falling into fragmented reading, have ignored dozens of texts and narrations that confirm the intense eagerness of the Prophet's companions to receive Hadiths and take from the Sunnah, traveling great distances to obtain them. Among these is what al-Bukhari narrated that Umar ibn al-Khattab (may Allah be pleased with him) said: "I and a neighbor of mine from the Ansar in Banu Umayya ibn Zayd—which is in the outskirts of Medina—used to take turns visiting the Prophet ﷺ. He would go one day and I would go the other. When I went, I would bring him the news of that day regarding the revelation and other matters, and when he went, he would do the same."[^18] Abu Hurayra used to say: "I divide the night into three parts: one third I sleep, one third I pray, and one third I remember the Hadiths of the Messenger of Allah ﷺ."[^19]

Manifestation Two: Neglecting Contextual Significance and Its Implications:

Contextual significance refers to the meaning intended by the speaker and understood by the listener from the speech according to the surrounding circumstances. The placement of a word within a sentence is linked to what precedes and follows it. Scholars and jurists (Usuliyyun) specifically cared for this type of significance since the revelation of the Holy Qur'an, linking the meanings of verses to the reasons for their revelation (Asbab al-Nuzul); indeed, the significance of a text for jurists is centered on context.

Ibn Qayyim al-Jawziyya (d. 751 AH) says: "The context guides to clarifying the ambiguous (Mujmal), specifying the probable (Muhtamal), certainity in excluding what is not intended, specifying the general ('Amm), restricting the absolute (Mutlaq), and diversifying the significance. This is among the greatest indicators of the speaker's intent. Whoever neglects it errs in his view and misleads in his debate. Look at the Almighty's saying: {Taste! Indeed, you are the honored, the noble}—how do you find its context indicating that he is the humiliated, the despicable... this is contextual significance in theory, application, and clarity... The significance of texts is of two types: essential and relative. The essential follows the intent and will of the speaker, and this significance does not vary. The relative follows the understanding of the listener, his perception, the quality of his thought, his talent, the clarity of his mind, and his knowledge of words and their ranks; this significance varies greatly according to the variation of listeners in that."[^20]

He also clarified—may Allah have mercy on him—in another place the deficiency in many people's understanding of what the texts indicate, and their deficiency in understanding the aspect of evidence and its location, and their great variation in that understanding. If understandings were equal, the feet of scholars would be equal in knowledge.[^21] He emphasized that the jurist's failure to understand significance and context is a path to both misunderstanding and misinterpretation, which is extremely dangerous. He says: "How many a ruling has the text indicated, yet they did not understand its indication? The cause of this error is their limiting the significance to the mere literal word without its allusion, warning, sign, and the custom of the addressed."[^22] Thus, the derived legal ruling is dependent on the nature of the situation in which the Hadith text was mentioned; therefore, agreement on defining the situation is the path to agreement on deriving the legal ruling.[^23]

There are examples that have emerged in the intellectual arena in the present age, around which wide controversy has been raised, requiring a pause to probe their causes and treat them through understanding this form of fragmented reading of the Prophetic Sunnah. Misunderstanding or severing these Hadiths from their context, or reading one of them without looking at the rest of the Hadiths in the chapter, is among the most important reasons for using texts out of place. Indeed, the text may become (due to lack of or absence of understanding) one of the most important reasons for further disagreement and discord among Muslims.

Among these are the Hadiths regarding the division of the Ummah, its internal strife, and some being set against others. These are generally authentic and widespread Hadiths narrated from several companions; however, these Hadiths should not be viewed in isolation without reading the rest of the Hadiths on the same subject so the reader can understand the complete, unsevered picture. The Hadiths regarding the destruction of the Ummah by one another must be understood in light of the Hadiths regarding the unity of the Ummah and the importance of the unity of word and rank. One must also be alert to the necessity of collecting various authentic narrations of the Hadith so that the nature of the context in which the Hadith appeared becomes clear. This facilitates the process of reaching a precise understanding.

Among these Hadiths is what appears in Sahih Muslim in a chapter titled "The Destruction of This Ummah by One Another": From 'Amir ibn Sa'd from his father that the Messenger of Allah ﷺ came one day from the outskirts until he passed by the mosque of Banu Mu'awiya. He entered and prayed two rak'ahs, and we prayed with him. He supplicated to his Lord for a long time, then he turned to us and said: "I asked my Lord for three things; He gave me two and denied me one. I asked my Lord not to destroy my Ummah by famine, and He gave it to me. I asked Him not to destroy my Ummah by drowning, and He gave it to me. And I asked Him not to make their strife among themselves, but He denied me that."[^24]

In Sahih Muslim, in the same chapter, there is also a narration from Thawban who said: The Messenger of Allah ﷺ said: "Indeed, Allah folded the earth for me, so I saw its easts and its wests. The dominion of my Ummah will reach what was folded for me of it. I was given the two treasures: the red and the white. I asked my Lord for my Ummah that He not destroy them with a general famine, and that He not set over them an enemy from outside themselves who would violate their integrity. My Lord said: 'O Muhammad, when I decree a matter, it is not turned back. I have given you for your Ummah that I will not destroy them with a general famine, and I will not set over them an enemy from outside themselves who would violate their integrity, even if those from all corners of the earth gathered against them, until some of them destroy others and some of them take others captive.'"[^25]

These Hadiths and others should not be understood and interpreted as carrying a general ruling or an inevitable fate for the Ummah as some have understood. The Hadith is mentioned in the context of warning against a matter the Prophet ﷺ informed would occur when the Ummah fails to fulfill its duties in unity and harmony; it is not a report of a general ruling that does not change or fail regardless of what happens. The matter is left to the Ummah after this severe warning, especially since the Hadith in Musnad Ahmad shows this from its context when the Prophet ﷺ says: "It is a prayer of hope and fear." It should not be understood from the Hadith that the division of the Ummah is a fated matter occurring in every case and time. The Hadith is a report of a reality that happens when its causes and motives—which the Prophet ﷺ forbade in other Hadiths—are realized. With this holistic understanding of the texts, the problem and confusion occurring for some can be removed.[^26]

Among the important Hadiths that have also been misunderstood due to adopting a fragmented reading based on tearing the text from its context is the Hadith of the "Saved Sect" (Al-Firqa al-Najiya). This Hadith has become a drawn sword that sectarians and opponents can pull out against each other whenever an idea appears or a word rises that does not agree with their opinion.[^27] From Anas ibn Malik who said: The Messenger of Allah ﷺ said: "Indeed, the Children of Israel split into seventy-one sects, and my Ummah will split into seventy-two sects, all of them in the Fire except one, and it is the Jama'ah (the main body)."[^28] This Hadith was recorded by Abu Dawud, al-Tirmidhi, Ibn Majah, and al-Hakim. Al-Hakim al-Naysaburi mentioned in Al-Mustadrak: "This Hadith was narrated from Abdullah ibn 'Amr ibn al-'As and 'Amr ibn 'Awf al-Muzani with two chains; Abd al-Rahman ibn Ziyad al-Ifriqi is solitary in one, and Kathir ibn Abdullah al-Muzani in the other, and proof is not established by them."[^29]

Al-Hakim cited the narration of the Hadith as follows: From Abdullah ibn 'Amr ibn 'Awf ibn Zayd from his father from his grandfather who said: We were sitting around the Messenger of Allah ﷺ in his mosque and he said: "You will surely follow the ways of those before you, step by step, and you will take as they took, span by span, cubit by cubit, and arm's length by arm's length, until even if they entered a lizard's hole, you would enter it. Except that the Children of Israel split under Moses into seventy-one sects, all of them astray except one sect: Islam and their Jama'ah. And they split under Jesus son of Mary into seventy-one sects, all of them astray except one sect: Islam and their Jama'ah. Then they will be seventy-two sects, all of them astray except one sect: Islam and their Jama'ah."[^30]

When collecting the narrations of the Hadith of the Saved Sect, some important matters become clear, including:

The Hadith came in the context of warning against following the footsteps of the Jews and Christians in division, disagreement, and fragmentation, as mentioned in some of its narrations. The goal the Hadith came to emphasize is the importance of staying away from division and rejecting the disagreement that occurred in previous nations regarding the foundations of creed.[^31] However, this Hadith has become cited by the followers of every sect against other sects to show that they are the saved sect and others are in the Fire. Consequently, the goal for which the Hadith was cited has become the opposite of what is happening today. It is inconceivable that the Hadith was cited to affirm division among Muslims when it came to warn against it.

The factor of misunderstanding and severing Hadiths from their context, or reading one of them without looking at the rest of the texts in the Qur'an and authentic Sunnah in the chapter, has contributed to using Hadiths out of place until the Hadith has sometimes become (due to lack of or absence of understanding) one of the most important reasons for further disagreement and discord among Muslims![^32]

The Hadith of the Saved Sect—assuming the addition in it is authentic[^33]—should not be understood in isolation from the rest of the texts on the subject. Nor should it become a pliable tool for those who seek to declare Muslims disbelievers, divide their word, and tear their unity by promoting certain understandings of this Hadith. Many previous scholars (may Allah have mercy on them) were alert to this meaning. Ibn Taymiyyah (d. 728 AH) says: "Not everyone who disagrees in something of this belief must be destroyed, for the disputant may be a mistaken Mujtahid whose error Allah forgives, or he may not have received enough knowledge for the proof to be established against him, or he may have good deeds for which Allah erases his bad deeds... If the words of threat do not necessarily include the interpreter, the repentant, the one with erasing good deeds, the forgiven, and others, then this is more fitting. Rather, the implication of this speech is that whoever believes this is saved in this belief, and whoever believes its opposite may be saved and may not be saved, as it is said: 'whoever He saves.'"[^34]

Ibn Taymiyyah clarified that a specific group should not be judged as being among the seventy-two astray sects mentioned by the Messenger of Allah ﷺ in the Hadith, and that there is no way to be certain that it is one of them; because certainty that this described sect is one of the seventy-two requires evidence, for Allah forbade speaking without knowledge generally and forbade speaking about Him without knowledge specifically. He says: "As for specifying these sects, people have written books about them and mentioned them in books of creeds, but certainty that this described sect is one of the seventy-two requires evidence, for Allah forbade speaking without knowledge generally and forbade speaking about Him without knowledge specifically... Also, many people report about these sects based on conjecture and desire, making their own group and those attributed to their followed leader who are loyal to him the 'People of Sunnah and the Community' (Ahl al-Sunnah wa al-Jama'ah) and making those who disagree with them 'People of Innovation' (Ahl al-Bid'ah). This is clear misguidance..."[^35]

Professor al-Bahnasawi says in his book The Sunnah Falsely Accused: "Some individuals of Islamic groups have adopted an understanding of texts that accept disagreement, and imposed this understanding on the members of their group, and it was said to them: 'whoever disagrees with it sins' because in their view it is the definitive understanding... all of this contradicts the methodology of the Prophet ﷺ..."[^36]

Misunderstanding and misinterpretation, if they occur in some authentic Hadiths, are also possible in a number of Qur'anic verses and texts that carry more than one meaning. Does the deficiency in understanding or the understanding that contradicts some texts justify for some the abandonment of those texts entirely and considering them a foundation for disagreement?![^37]

Some writers have employed fragmented reading to reach these results that oppose the simplest rules of scientific research, which should be characterized by scientific integrity and objectivity. Among these is what Dr. Ahmad Mansur mentioned regarding the building of mosques and their reward, as he says under the title "Suspending the Intellect": "Summon your intellect and do not give it a vacation; that Hadith falsely attributed to the Prophet ﷺ... emphasizes that everyone who builds a mosque for Allah, Allah Almighty builds for him a palace in Paradise, regardless of whether the person is a believer or a disbeliever, and regardless of whether the source of the money is good or foul, and that every embezzler, oppressor, and looter of people's wealth can, if he builds a mosque with some of his forbidden money, enter Paradise."[^38]

When attempting to read the Hadiths the writer referred to in an integrative manner, the following becomes clear:
First: The referred-to narration was from Uthman (may Allah be pleased with him) that the Messenger of Allah ﷺ said: "Whoever builds a mosque seeking the face of Allah, Allah builds for him a house in Paradise."[^39] In the narration of Muslim: "Whoever builds a mosque for Allah Almighty," and Bukayr said: "I think he said: seeking the face of Allah, He builds for him its like in Paradise."[^40]
Second: There are other narrations the writer ignored, all of which indicate that obtaining a house in Paradise is not only through building a mosque, but through numerous deeds that develop good character in the Muslim, helping others, and achieving solidarity... For example, it was narrated from Abu Umama (may Allah be pleased with him) that he said: The Messenger of Allah ﷺ said: "I am a guarantor of a house in the outskirts of Paradise for one who leaves off arguing even if he is right, and a house in the middle of Paradise for one who leaves off lying even if he is joking, and a house in the highest part of Paradise for one who has good character."[^41]
Third: The writer severed the texts and Hadiths mentioned in vast chapters, all of which indicate good deeds and encourage them. He also acted arbitrarily in interpreting them and interpreting the severed Hadith to justify a social reality that has its negatives and causes by saying that the mentioned Prophetic Hadith is behind this defect and deficiency![^42]

He says: "That Hadith 'Whoever builds a mosque' was attributed to the Prophet ﷺ, and Ibn Majah narrated it in his Musnad from so-and-so from so-and-so, and people believed in the authenticity of that chain. Hence, that false Hadith is responsible for the establishment of 38,000 mosques and prayer rooms in Greater Cairo. All of them spread the culture of extremism through Hadiths attributed or falsely ascribed to the Prophet ﷺ, and they contradict the Qur'an and the authentic Sunnah of the Prophet ﷺ. Instead of directing toward building housing for youth and families living in cemeteries, they directed toward building ideological mosques that exceed the need of Muslims who can pray everywhere... instead of directing toward building housing for youth and families living in cemeteries... such that the dreams of youth for marriage were lost and spinsterhood became a rampant crisis... because the funds of charity were exhausted by the masters of the Salafi awakening in building tens of thousands of pulpits..."[^43]

The culture referred to by the writer did not come from the side of the Prophetic Sunnah; rather, it came from deficiency of understanding and neglect of holistic, integrative reading. The matter does not relate to the texts but to those who read the texts in a manner severed from their context, cut off from others. Thus, the treatment is not through ignoring the texts, but through adhering to the conditions and criteria of interpretation and correct understanding which have been thoroughly researched and categorized.[^44]

Manifestation Three: Lack of Interest in the Reasons for the Hadith's Occurrence (Asbab al-Wurud) and Its Implications:

Among the sciences of text-study (Dirayat al-Matn) is the science of the reasons for the Hadith's occurrence, which is a powerful path to understanding the Hadith, similar to the importance of knowing the reasons for revelation (Asbab al-Nuzul) for the Holy Qur'an. Scholars have written much on this, such as: the book Al-Luma' by Imam al-Suyuti, and Al-Bayan wa al-Ta'rif fi Asbab Wurud al-Hadith al-Sharif by the Hadith scholar Ibn Hamza al-Husayni. Many texts in the Book and Sunnah were surrounded by circumstances, conditions, and occasions that must be realized before starting to cite them as evidence or attempting to apply them to reality.[^45]

Knowing the reasons for the Hadith's occurrence, attempting to uncover the environment in which it was said, the complications that entered it, and the occasions that surrounded it, are among the most important methodological means leading to correct reading, precise understanding, and deep jurisprudence of the Sunnah. The reality is that knowing the reason for occurrence makes the jurist live the atmosphere of the text, which contributes to his understanding of it in a way characterized by realism and clarity. Knowledge of the cause brings knowledge of the caused. It is not possible for a jurist to master the understanding of a legal text—especially texts whose revelation and occurrence were linked to events and occasions—if he does not achieve a standing upon the reason for revelation and occurrence.

Hence, neglecting the reasons for revelation and occurrence often causes the researcher to fall into generalizing interpretations, pushing him to generalize a ruling in a specific matter that has its own circumstances and complications. This usually results in applying rulings without observing the conditions for that application. Sheikh al-Qaradawi emphasizes the importance of this criterion—especially for the Sunnah. If knowing the reasons for the Qur'an's revelation is necessary for one who wants to understand the Qur'an, then knowing the reasons for the Hadith's occurrence is more necessary for one who wants to understand the Sunnah; because the Qur'an by its nature is general for all states, places, and times. As for the Sunnah, it often comes to treat specific issues and certain situations where the ruling changes with their change. Knowing the reason for revelation as well as the reason for occurrence makes a person aware of the reality of the meaning and its dimensions, experiencing the particulars of the causes and the aspect of the link between the text, the ruling, and the wisdom in this link. This helps jurists in every age to know the shared attributes between the branch and the root during analogy (Qiyas), and facilitates for jurists standing upon the realization of wisdom when deriving rulings for contemporary problems.[^46]

Among the most prominent examples of the importance of this criterion and the implications of its neglect in reading the Hadith partially—taking it out of its intended meaning—is what some contemporary writers mentioned regarding the Ijtihad of Umar ibn al-Khattab (may Allah be pleased with him) in suspending the execution of the ruling for cutting the hand of the thief in the year of famine. Some contemporaries held that Umar (may Allah be pleased with him) suspended the Qur'anic text commanding the cutting of the thief's hand. These writers reached this based on their fragmented reading of this report, severed from its details, reasons, and the nature of the circumstances that accompanied its occurrence. Some even went as far as relying on Umar's action to generalize the claim that the absence of social conditions for implementing the text's ruling nullifies the individual conditions for its implementation.[^47]

The one who contemplates this notices that Umar (may Allah be pleased with him) saw in the famine a doubt (Shubha) by which the legal punishment (Hadd) could be averted; for the Hudud are averted by doubts. Based on this, the companions and those after them agreed with Umar (may Allah be pleased with him) on his position. Ibn al-Qayyim (may Allah have mercy on him) says: "Imam Ahmad agreed with al-Awza'i on the dropping of the cutting in famine, and this is pure analogy and the requirement of the rules of Sharia. For if the year is a year of famine and hardship, need and necessity overwhelm the people, so the thief can hardly be free from a necessity that calls him to what sustains him, and the owner of the wealth is obligated to provide it to him, either for a price or for free according to the disagreement. The year of famine increases the needy and the desperate, and the self-sufficient among them is not distinguished from the thief for non-necessity, so the one upon whom the punishment is obligatory became confused with the one upon whom it is not, so it was averted. Yes, if it becomes clear that the thief had no need and was self-sufficient from stealing, he is cut."[^48]

The process of tearing the report from its reason for occurrence often causes the jurist to derive a certain ruling and apply it in an inappropriate place. Accordingly, the process of understanding the Sunnah must include understanding the complications that surrounded the Hadiths. If the Hadith is taken severed from the circumstances in which it was said, from whom it was said to, and the place where it was said, contradiction and conflict appear with other texts in the Qur'an or others in the Sunnah. In addition to what results from that of far-fetched interpretation or understanding that may be characterized by anomaly (Shudhudh). However, if these complications are known, and these contexts and circumstances appear through the holistic, integrative reading that emphasizes their importance, the texts are saved from the illusion of contradiction, conflict, and far-fetched understanding.

Hence, the variation among scholars in mastering the mechanisms of holistic reading for the jurisprudence of Hadith is considered among the most important reasons for disagreement in understanding and interpreting Hadith. The one who contemplates most deviant interpretations, past and present, notices the implications of fragmented reading and its danger in misunderstanding and misinterpretation, and subsequently the occurrence of defect in application. In this is a waste and loss of texts and their objectives, and their absence from the reality of life and its treatment.

It is worth noting here that fragmented reading is considered one of the most prominent means employed by some authors, writers, and Orientalists to undermine the Prophetic Sunnah and cast doubt on it. It is no secret that this type of reading violates all scientific methodologies based on objectivity and the exclusion of preconceived judgments and ready-made visions when resorting to texts. Here the danger of continuing in this type of reading or neglecting to warn against its implications and its massive effects in doubting the universal rulings and attempting to undermine the Prophetic Sunnah through spreading various doubts and claims that lack the simplest research methodologies becomes apparent.

The types of fragmented reading are not limited to the manifestations the study focused on; they branch out to include different manifestations, all of which share in fragmentation, severing, and partitioning, even if overlap occurs between them. False citations severed from their context or cut off, for example, are among the most prominent features of the Orientalist trend, which was mostly dominated by the character of fragmentation in its dealing with texts in Islamic thought, especially regarding the Prophetic Sunnah.[^49] Dr. Zaqzuq says in this context: "We do not ask every Orientalist to change his belief and believe what we believe when he writes about Islam, but there are basic axioms required by sound scientific methodology..."[^50] Thus, the pests of fragmented reading (from distorting texts from their places and others) and its uses extended to become a tool for everyone who seeks to undermine the texts of the Holy Qur'an and the Prophetic Sunnah.[^51]

Conclusion and Results

This study aimed to uncover one of the most prominent and important problems in understanding the Prophetic Sunnah, which is "Fragmented Reading" (Al-Qira’a al-‘Idun). The study clarified the dangerous implications of this reading and its effects in misunderstanding the Sunnah and subsequently misapplying it and deriving rulings from it, and even calling for its rejection at times. It also uncovered aspects of those implications represented by extremism and excess in applying partial theoretical understandings of texts to human life without paying attention to the surrounding complications, a matter that can in turn lead to harmful outcomes that contradict interest, justice, and the objectives of legislation.

Among the most important results reached by the study:
Defining the concept of "Fragmented Reading" and highlighting it as a methodological concept with dangerous implications and multifaceted negative dimensions in understanding the Prophetic Sunnah, especially in this era. It also emphasized the danger of the reader of the Prophetic Sunnah stopping at the literal meaning of one or more Hadiths to derive a ruling and generalize it without looking at all the Hadiths and texts on the required issue, then verifying their authenticity and degree of documentation (if those texts are from the Sunnah), and subsequently obtaining the ruling by reading them together in a holistic reading based on integration and collection, not separation and fragmentation.

The study uncovered the most prominent forms and manifestations of this reading, namely: reading some Hadiths while ignoring others, neglecting contextual significance, and lack of interest in the reasons for the Hadith's occurrence. It supported each manifestation with applied examples and models from Prophetic Hadiths that are still read today with the same methodology in many cases.

The study did not stop at addressing and analyzing manifestations; it provided a model that treats these manifestations in scientific steps based on adopting a holistic, integrative reading methodology as a way to resolve the phenomenon of fragmentation, transcend it, and protect the Prophetic Sunnah from what is plotted against it.

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Footnotes:

[^1]: Meaning: that which would be harmed by partitioning is not divided among heirs, such as a sword that would be broken into two halves.
[^2]: Al-Raghib al-Asfahani, Al-Mufradat fi Gharib al-Qur'an, reviewed by Muhammad Khalil 'Aytani, Dar al-Ma'rifa, Beirut, 3rd ed., 2001, p. 341, entry 'Adhah.
[^3]: Abu Abdullah Muhammad ibn Ahmad al-Qurtubi, Tafsir al-Qurtubi, edited by: Ahmad al-Barduni, Dar al-Sha'b, Cairo, 1372 AH, vol. 5, p. 48.
[^4]: Narrated by Muslim, Abu al-Husayn Muslim ibn al-Hajjaj, Sahih Muslim, edited by: Muhammad Fu'ad Abd al-Baqi, Dar Ihya' al-Turath al-Arabi, Beirut, n.d., Book of Faith, Prohibition of Killing a Disbeliever, vol. 1, p. 96.
[^5]: The existence of dictionaries of Qur'anic terms and various thematic dictionaries can contribute to facilitating the process of collecting various Qur'anic verses mentioned in any issue or case. Examples of this type of dictionary: Al-Mawsu'ah al-Qur'aniyyah al-Muyassarah, by Wahba al-Zuhayli et al., Dar al-Fikr, Syria, 2nd ed., 1423 AH. It is an encyclopedic dictionary containing concise interpretation, reasons for revelation, and rulings of Tajweed alongside a dictionary of Qur'anic meanings and words in one volume. Also: Al-Mu'jam al-Mawdu'i li-Ayat al-Qur'an al-Karim, prepared by Hassan Abd al-Mannan, Bayt al-Afkar al-Dawliyya, Saudi Arabia, n.d.
[^6]: Recorded by Ali ibn Abi Bakr al-Haythami, Majma' al-Zawa'id, Dar al-Rayyan li-al-Turath, Cairo, 1407 AH, vol. 1, p. 150. Al-Haythami said: He has a Hadith in the Sahih with a different context narrated by Ahmad, and in it is Abd al-Rahman ibn Zayd ibn Aslam who is weak, and the rest of its men are men of the Sahih.
[^7]: Regarding this see: Mahmud Abu Rayya, Adwa' 'ala al-Sunnah al-Muhammadiyya, Matba'at Dar al-Ta'lif, Egypt, 4th ed., 1377 AH / 1958 AD, p. 23 onwards.
[^8]: Abu al-Fadl Ibn Hajar al-Asqalani, Fath al-Bari, edited by Muhammad Fu'ad Abd al-Baqi, Muhibb al-Din al-Khatib, Dar al-Ma'rifa, Beirut, 1379 AH, vol. 1, p. 207.
[^9]: Recorded by Muslim, Chapter on Verification in Hadith and the Ruling on Writing Knowledge, vol. 4, p. 2298.
[^10]: Ibn Hajar, Fath al-Bari, op. cit., vol. 1, p. 208; also: Abu al-Tayyib Muhammad Shams al-Haqq al-Abadi, 'Awn al-Ma'bud, Dar al-Kutub al-Ilmiyya, Beirut, 2nd ed., 1415 AH, vol. 10, p. 58. See also in the same meaning: Abu Zakariyya Yahya ibn Sharaf al-Nawawi, Sharh Sahih Muslim, Dar Ihya' al-Turath al-Arabi, Beirut, 2nd ed., 1392 AH, vol. 1, p. 245.
[^11]: Adapted slightly from Ibn Hajar, Fath al-Bari, op. cit., vol. 1, p. 208.
[^12]: Ibn Qayyim al-Jawziyya, Hashiyat Ibn al-Qayyim, Dar al-Kutub al-Ilmiyya, Beirut, 2nd ed., 1415 AH/1995 AD, vol. 10, p. 56.
[^13]: Shah Waliullah Ahmad ibn Abd al-Rahim al-Dehlawi, Al-Insaf, edited by: Abd al-Fattah Abu Ghudda, Dar al-Nafa'is, Beirut, 2nd ed. 1404 AH, vol. 1, p. 79.
[^14]: See Abu Rayya, op. cit., p. 30. Indeed, some went as far as saying that Umar (may Allah be pleased with him) was the pioneer of the "Qur'anists" who do not recognize the authority of the Sunnah and say "the Qur'an is sufficient for us"!!
[^15]: Narrated by al-Bukhari, Sahih al-Bukhari, edited by: Mustafa Dib al-Bugha, Dar Ibn Kathir, Beirut, 3rd ed., 1407 AH/1987 AD, vol. 6, p. 2980. Chapter on the Dislike of Disagreement.
[^16]: (No reference provided in the original text for this point).
[^17]: Ahmad Subhi Mansur, Akdhubat al-Rajm fi al-Hadith, Al-Hiwar al-Mutamaddin, Issue 1065, dated 1/1/2005, see the following URL: http://www.rezgar.com/debat/show.art.asp?aid=29051
[^18]: Sahih al-Bukhari, op. cit., vol. 2, p. 872. Chapter on Removing Harm.
[^19]: Abu Muhammad Abdullah ibn Abd al-Rahman al-Darimi, Sunan al-Darimi, edited by: Fawwaz Ahmad Zumurli and Khalid al-Alami, Dar al-Kitab al-Arabi, Beirut, 1407 AH, vol. 1, p. 94.
[^20]: Ibn Qayyim al-Jawziyya, Bada'i' al-Fawa'id, edited by: Hisham Abd al-Aziz 'Ata et al., Maktabat Nizar al-Baz, Mecca, 1416 AH/1996 AD, vol. 4, p. 815.
[^21]: Adapted slightly from Ibn al-Qayyim, I'lam al-Muwaqqi'in 'an Rabb al-'Alamin, edited by: Taha Abd al-Ra'uf Sa'd, Dar al-Jil, Beirut 1973 AD, vol. 1, p. 332.
[^22]: Ibid., vol. 1, p. 338. See details of this in our book: Athar al-'Urf fi Fahm al-Nusus, Dar al-Fikr, Damascus, 2003, p. 261 onwards.
[^23]: Shihab al-Din Ahmad ibn Idris al-Qarafi, Al-Furuq, 'Alam al-Kutub, Beirut, n.d., 36th Difference, Issues: 2nd, 3rd, and 4th.
[^24]: Narrated by Muslim, op. cit., Hadith no. 2890.
[^25]: Sahih Muslim, op. cit., Chapter on the Destruction of This Ummah by One Another. Hadith no. 5144.
[^26]: Yusuf al-Qaradawi, Al-Sahwa al-Islamiyya bayn al-Ikhtilaf al-Mashru' wa al-Tafarruq al-Madhmum, Dar al-Shuruq, Egypt, 2001, pp. 33-34.
[^27]: For details of this Hadith see: Abu Mansur Abd al-Qahir ibn Tahir al-Baghdadi, Al-Farq bayn al-Firaq wa Bayan al-Firqa al-Najiya, edited by: Muhammad Uthman al-Khasht, Maktabat Ibn Sina, Cairo, 1980.
[^28]: Abu Abdullah Muhammad ibn Yazid al-Qazwini, Sunan Ibn Majah, edited by: Muhammad Fu'ad Abd al-Baqi, Dar al-Fikr, Beirut, n.d., Chapter on Trials, Division of Nations, vol. 2, p. 1322.
[^29]: Muhammad ibn Abdullah al-Hakim al-Naysaburi, Al-Mustadrak 'ala al-Sahihayn, edited by: Mustafa Abd al-Qadir 'Ata, Dar al-Kutub al-Ilmiyya, Beirut, 1990, vol. 1, p. 20.
[^30]: Al-Hakim, ibid., vol. 1, p. 219.
[^31]: It appears in Abjad al-'Ulum from al-Qahtabi in his book Refutation of the Christians mentioning a massive number of sects that appeared among Christians in the period between Jesus (peace be upon him) and the Prophet Muhammad ﷺ, including: Melkites, Evolutionists, Jacobites, Samians, Kathanians, Bahais, Albanians, Maronites, Salians, Arbousians, Matanians, Daysanians, Marcionites, Ajra'ites, Miqdamousians, Macedonians, Yamasians, Ghoulians, Dawlians, Arbanmousians, Matahrites, Helanians, Bakoulians, Boulfanians, Mahranians, Surwanians, Sawrimians, Alanshians, Autahians, Boualtatrians, Baqalousians, Marmasians, Malourians, Baqourians, Adamites, Taqustonians, Anzunians, Nafsanians, Hasbians, Dayqatanians... See: Siddiq ibn Hasan al-Qanuji, Abjad al-'Ulum, edited by: Abd al-Jabbar Zakkar, Dar al-Kutub al-Ilmiyya, Beirut, 1978, vol. 1, p. 970.
[^32]: See regarding this what Dr. Ahmad Subhi Mansur mentioned that the Hadiths attributed to the Prophet ﷺ are the reason behind the occurrence of disagreement, and he missed that what he says about Hadith and the occurrence of disagreement is originally caused by misunderstanding the Hadith, which is something that happens even regarding the Qur'an.
[^33]: There are scholars who spoke about the Hadith and the addition mentioned in some of its narrations, including Muhammad ibn Ibrahim al-Wazir who says: "Beware of being deceived by 'all of them are destroyed except one,' for it is a corrupt addition, not authentic in foundation, and it is not safe from being an interpolation of heretics." Muhammad ibn Ibrahim ibn al-Wazir, Al-'Awasim wa al-Qawasim, edited by: Shu'ayb al-Arna'ut, vol. 1, p. 186; vol. 3, pp. 170-172.
[^34]: Ibn Taymiyyah, Daqa'iq al-Tafsir al-Jami' li-Tafsir Ibn Taymiyyah, edited by: Muhammad al-Sayyid al-Julaynd, Mu'assasat 'Ulum al-Qur'an, Damascus, 2nd ed., 1404 AH, vol. 3, p. 179. Muhammad ibn Ahmad ibn Qudama al-Maqdisi, Al-'Uqud al-Durriyya min Manaqib Shaykh al-Islam Ibn Taymiyyah, edited by: Muhammad Hamid al-Fiqi, Dar al-Katib al-Arabi, Beirut, vol. 1, p. 247.
[^35]: Ibn Taymiyyah, Majmu' al-Fatawa, op. cit., vol. 3, p. 346.
[^36]: Salim Ali al-Bahnasawi, Al-Sunnah al-Muftara 'Alayha, Dar al-Buhuth al-Ilmiyya, Beirut, 2nd ed., 1401 AH / 1981 AD, pp. 27-28.
[^37]: Some contemporaries claimed this as will be mentioned later in the study. See p. 20 of this research.
[^38]: The writer's style was characterized by sarcasm and mockery, which is inappropriate for scientific research; thus the study did not focus on those specific terms used by him. He addressed a number of Hadiths that space does not permit mentioning. See his full writing titled: Al-Isnad fi al-Hadith on the following website, Arab Times magazine: http://www.arabtimes.com/Mixed%208/doc2.html
[^39]: Narrated by al-Bukhari, Chapter on Whoever Builds a Mosque, vol. 1, p. 172.
[^40]: Narrated by Muslim, Chapter on the Virtue of Building Mosques and Encouragement for It, vol. 1, p. 378.
[^41]: Fath al-Bari, op. cit., vol. 13, p. 181, authenticated by al-Albani. Narrated by al-Tirmidhi from Anas ibn Malik (may Allah be pleased with him), see Sunan al-Tirmidhi, op. cit., vol. 4, p. 358. Sunan Abi Dawud, op. cit., vol. 4, p. 253, Sunan al-Bayhaqi al-Kubra, op. cit., vol. 10, p. 249.
[^42]: Ahmad Mansur, Al-Ithm fi al-Hadith, op. cit.
[^43]: Ahmad Mansur, Al-Ithm fi al-Hadith, op. cit. (Same previous reference).
[^44]: See regarding this our book, Athar al-'Urf fi Fahm al-Nusus, p. 251.
[^45]: Heavily adapted from Umar Ubayd Hasana, introduction to the book Asbab Wurud al-Hadith Tahlil wa Ta'sis by Muhammad Ra'fat Sa'id, Kitab al-Ummah, Ministry of Awqaf and Islamic Affairs, Qatar, Jumada al-Ula 1414 AH, p. 211.

Dr. Ruqaia Al-Alwani

The Impact of 'Al-Qirāʾah al-ʿUthmāniyyah' in Understanding the Prophetic Sunnah