al-Muaaradat al-Fikriyya al-Muasira li-Ahadith al-Sahihayn
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al-Mu‘aradat al-Fikriyya al-Mu‘asira li-Ahadith al-Sahihayn: Dirasa Naqdiyya (Contemporary Intellectual Objections to the Hadiths of the Two Sahihs: A Critical Study) is a contemporary Sunni polemical and methodological study by Moroccan scholar Muhammad bin Farid Zaryuh . The book examines, classifies, and refutes modern intellectual critiques leveled against the prophetic traditions recorded in Sahih al-Bukhari and Sahih Muslim .
Background and Scope
The work originated as a doctoral dissertation submitted to Ibn Tofail University in Kenitra, Morocco, under the academic supervision of Dr. Hassan al-Alami . Zaryuh composed it while residing in the Moroccan Rif, gathering sources from book fairs and modern publications that addressed critiques of the Sahihayn . In defining the scope of his inquiry, the author notes that previous academic studies either handled individual thematic issues in isolation—such as hadiths concerning women, the unseen, reasons for revelation, or the natural sciences—or suffered from methodological weaknesses .
Zaryuh defines the "contemporary" period under study as spanning approximately a century, beginning with the thought of Muhammad Abduh (d. 1323 AH / 1905 CE)—whom he identifies as the first major Islamic thinker after whom modern waves of objection to the Sahihayn arose—up to the time of writing . He uses "intellectual objections" (al-mu‘aradat al-fikriyya) to denote rationalist challenges mounted by groups sharing systematic ideologies, whether originating from within the Islamic tradition (such as modernist rationalists, Twelver Shi‘ites, and Quranists) or from outside it (such as secularists and Enlightenment modernists) .
Structure
The work is organized into an introduction (tamhid), two theoretical parts, an extensive practical part divided into eight chapters, and a conclusion :
- Introduction (Tamhid): Covers the conceptual definition of terms delineating the research scope, the contemporary problematization of prophetic hadiths, and the overarching rational principle shared by opponents of Ahl al-Sunna when dismissing transmitted texts .
- Part One (al-Bab al-Awwal): Surveys contemporary factions attacking hadiths in the Sahihayn, critiquing their foundational doctrines and literature across four chapters: Twelver Shi‘ism (al-Shi‘a al-Imamiyya), the Quranists (al-Qur'aniyyun), Secularists (al-‘Almaniyyun), and Islamic Rationalists (al-‘Aqlaniyyun al-Islamiyyun) .
- Part Two (al-Bab al-Thani): Analyzes the alleged scholarly grounds invoked by modern critics across four chapters: claims of documentary defects in the compilation and transmission of the Sahihayn, the belief that solitary reports (ahad) are strictly conjectural (zanniyya), the assumption that al-Bukhari and Muslim neglected textual critique (naqd al-mutun), and appeals to earlier scholarly critiques of specific narrations .
- Part Three (al-Bab al-Thalith): The applied section of the book, which systematically addresses contemporary objections across eight thematic chapters :
- Theology (al-Ilahiyyat): Critiques of narrations on divine attributes .
- Quranic Exegesis (al-Tafsir): Narrations touching on exegesis and the conformity of Umar ibn al-Khattab's statements with Quranic verses .
- Eschatology and the Unseen (al-Ghaybiyyat): Narrations on the afterlife, the Antichrist (al-Dajjal), and related matters .
- The Prophet Muhammad ﷺ: Narrations on sensory miracles, the opening of his chest, and prophetic infallibility .
- Other Prophets (Baqi al-Anbiya'): Traditions discussing past biblical and prophetic figures .
- Natural Sciences (al-Tabi‘iyyat): Hadiths perceived to conflict with natural laws, medicine, or astronomy .
- Women (al-Mar'a): Narrations concerning women's status, creation, and adult suckling (rida‘ al-kabir) .
- Isra'iliyyat: Hadiths in the Sahihayn alleged by modern critics to be fabricated Judeo-Christian interpolations .
Method
Zaryuh employs an inductive-analytical methodology (al-manhaj al-istiqra'i al-tahlili) to trace contemporary publications, academic works, and media broadcasts . In evaluating specific objections, he adopts dialectical argumentation (al-jadal) and systematic elimination (al-sabr wa-l-taqsim), breaking down each objection into its underlying premise and evaluating it through classical legal theory, hadith sciences, and modern experimental and human sciences .
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