Hadīth qudsī

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The hadeeth qudsī ( Arabic حديث قدسي, DMG ḥadīṯ qudsī , pluralأحاديث قدسية / aḥādīṯ qudsīya ) sometimes also called hadith ilahi or rabbani (divine hadith), is a special form of hadith . In contrast to the majority of hadiths , a hadith qudsi according to Islamic understanding is not prophetic ( nabawi  /نبوي), but divine ("holy": qudsi  /قدسي) Origin.

Hadith nabawi , Hadith qudsi and the Koran

In the course of history there has been a shift in the assignment of the ahadith qudsiya . While they tended to be assigned to the Koran in the first few centuries, they later form a separate hadith category. A hadith Qudsi differs according to Islamic doctrine from a hadith nabawi is that it has its origin in God, so to speak außerkoranisches God's Word, which has been sent by God through inspiration, dreams and the like, from the Prophet but verbalized. This type of revelation differs fundamentally from that of the Koran, in which the words of God transmitted through Gabriel were literally recited. This results in significant differences in the treatment of these hadiths compared to that of the Koran . So it is possible to doubt their authenticity without being able to be called an unbeliever ( kufr ).

The form of the ahadith qudsiya

In order to distinguish the ahadith qudsiya from prophetic hadiths or the Koran, a central formal criterion was identified by Islamic scholars, the standardized introduction. Accordingly, the appeal to God in the holy hadiths is always carried out with the words “The Messenger of God spoke as he had learned from his Lord”, while quotations from the Koran, for example, would be marked with “God spoke”. This assessment could not stand up to closer scientific investigation. In fact, there are a multitude of introductory variations that only have in common the appeal to the highest authority. The identification of the ahadith qudsiya is made more difficult by the fact that God is not necessarily explicitly named, but may only be spoken by a voice, a speaker or an angel. In this case, identification occurs either on the basis of the content or by means of different versions of the same hadith . There are also hadiths that are explicitly ascribed to both God and the Prophet. The problem of the different assignment can probably not be solved satisfactorily, so that in case of doubt one depends on the seemingly arbitrary classification of the compilers.

Content

The ahadith qudsiya are strictly defined in terms of content and mostly deal with the same issues. Roughly worded, it can be stated that their content is more about subjects of personal faith than questions of legal or theological interest. They deal with questions of personal life and its duties, with the love of and for God, his forgiveness and the right attitude of the worshipers to him.

Share of the ahadith qudsiya in the canonical collections

Sacred hadiths can be identified to varying degrees in genre-specific collections of these traditions, Shiite hadith collections ( cf.Kutub arba'a ), in sufī literature and the canonical collections of hadiths of the Sunnis, with many hadiths being in almost identical form in several collections are located.

Hadith qudsi collections

The largest collection of hadith qudsi is al-Ithafat al-saniyya fi 'l-ahddith al-kudsiyya, by Muhammad al-Madani, or al-Madyani (deceased 881/1476), published in 1905 in Haydarabad, which contains 858 traditions. The Isnād is not given, but the collection from which they come is so that it can be found there.

A collection of 101 hadith qudsiya called Mishkat al-anwar by Muhyī d-Dīn Ibn ʿArabī was published in Aleppo in 1927 with a collection of 40 hadith qudsi compiled by Mulla ʿAlī al-Qārī . Ibn ¡Arab∆ divides his collection into three parts of 40 each in the first and second part and 21 in the third. In the first part he indicates a full isnaad , in the second occasionally and in the third mostly.

literature

  • LT Librande: Hadith . In: Mircea Eliade (Ed.): The Encyclopedia of Religion . tape 6 , 1987, ISBN 0-02-909750-9 , pp. 143-151 .
  • William A. Graham: Divine word and prophetic word in early Islam. A reconsideration of the sources, with special reference to the divine saying of Hadith Qudsi . Mouton, The Hague [u. a.] 1977, ISBN 90-279-7612-0 .
  • Claude Gilliot (Ed.): Das Prophetenhadit. Dimensions of an Islamic literary genre . Vandenhoeck and Ruprecht, Göttingen 2006.
  • Benjamin Idriz (Ed.): Show me what new Mohammed has brought: A prophet speaks to the whole world . Edition Avicenna, Munich 2018, ISBN 978-3-941913-23-3 .

Web links

Individual evidence

  1. ↑ James Robson: Hadith Kudsi . In: B. Lewis, VL Menage, Ch. Pellat and J. Schacht (eds.): Encyclopaedia of Islam, New Edition . tape 3 . Brill, Leiden 1986, ISBN 90-04-08118-6 , pp. 27 ff .
  2. ↑ James Robson: Hadith Kudsi . In: B. Lewis, VL Menage, Ch. Pellat and J. Schacht (eds.): Encyclopaedia of Islam, New Edition . tape 3 . Brill, Leiden 1986, ISBN 90-04-08118-6 , pp. 27 ff .