Barazangi’s engagement with the hadith literature is approached from the broader perspective of changing the discursive focus in understanding the very nature of Islam as a faith tradition from what Barazangi considers to be the prevalent “dogmatic religious law’ approaches to that of conceptualising Islam as a “religio-moral rational worldview”( 2014, 1). According to Barazangi, rethinking the corpus of Hadith, as the “second textual source of Islam” that has significant social implications for lives of Muslim, especially Muslim women, is central to such a discursive shift (Ibid.). Barazangi’s approach,generally speaking, is to reassess the authority of hadith in this respect by approaching and rereading hadith and its text ( matn ) through an ethical and pedagogical lens and by corroborating the texts of the hadith with those of the Qur’an in order to develop what she terms a new and authentic theology of sunna (Ibid,1-2). In her own words: By rereading some of the