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Défense de la sunna
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[QUOTE="OJdeseille, post: 12410005, member: 362008"] PAGE 3 Carrying of knowledge of ahadith After the prophet’s death, when his companions scattered throughout the new provinces, many of them, and many of the Successors, undertook lengthy and difficult journeys, courting poverty and various hazards, in order to learn and collect as many hadiths as they could.14 Prophet Muhammad, (pbuh) then has probably been the most influential single figure of world history. With his spiritual charisma, his straightforward honesty, the eloquence of the book which he brought, and the revolutionary effects of his activities, the eyes of friend and enemy alike were riveted upon him, noting his every act and statement. According John Burton, “to his enemies, he was a revolutionary bent upon destroying the whole fabric of their society, whose activities had to be keenly watched if the progress of his mission was to be suppressed. His words must have been the focus for endless reflection”.15 A vast corpus of individual narratives, consisting of supposed eye-witness account of Muhammad’s every act, his orders, prohibition, recommendations, approval or disapproval, covers every conceivable aspect of personal, private, domestic, public, political, commercial, military, fiscal and administrative, as well as strictly religious, activity undertaken hour by hour, day by day, week in, week out, year after year of the twenty-three years of his public ministry. All that he had ever been seen to do, or heard to say, or to reply when questioned had, it was clamed, been reported by one or other of his inner circle and immediately taken up, talked about, analysed, checked, stored memorized and preserved and then handed on to any who had been absent by those who had been present to see, hear and record. 16 So much veneration and respect did the Companions have the Prophet that one of them collected some of his perspiration, which was said to have been ‘sweeter than musk, and stipulated in his will that it should be sprinkled on his body before it was put into the grave. Others preserved anything that had been touched by him, and used it as a miraculous cure for disease. Still others presented their children to him for his blessing.17 It is said to have been a common practice among the friends of the Prophet that whenever any two of them met, one would enquire from the other whether there was any hadith (i.e. news of the Prophet’s acts and speech), and would tell him what he knew. The Prophet himself, ‘was conscious of his mortality attached a good deal of importance to the Knowledge of his own hadith. He used to ask his Companions to make them as widely as possible, and take care than nothing should be falsely attributed to him’. 18 He encouraged his followers to acquire knowledge (i.e., of the Qur’an and Sunnah ), and teach it to others . The course of study which he prescribed for people of the Porch (ashab al-suffa,), those ascetics who lived at a porch attached to his house, included the Qur’an, the Sunnah, and the art of writing19 Appointing state official i.e. “Qadis, judges, Imams, and other prominent dignitaries, he prefer those who have the knowledge”.20 In this way, the hadith literature originated in the early life of the Prophet of Islam, developed largely through his life, and spread simultaneously with the spread of Islam through out the new Muslim dominions. The Muslim armies, which conquered Syria, Palestine, Persia and Egypt, ‘included a large number of the Companions of the Prophet, who carried his hadith with them wherever they went’.21 A unique contribution from Fazul Rahman is his theory of the “silent”22 transmission of Prophetic sunna. That is, many early Muslims simply lived out the words and acts of Muhammad. And this silent, living tradition, the tradition of what Muslims actually did, is the Sunna. And so Rahman states, “ that the sunna 14 Khatib, Sunna, 124-26 15. Bourtn, J. Introduction to Hadith. p.2 16 ibid. p .46 17 Bukhari, Sahih, 1v. 62 18 Al-Tabrizi, Mishkat al –Masabih (1326), Ilm 32 19 Hammam ibn Munabbih, Sahifa, ed. Hamiduallah, M. (Paris,1380),9. 20 For detail see Bukahri pp35,6,7 21 See Azami, Schacht’s Origns, 109-11 22 . See. Rahman, F. Islam 2nd edition. Cp three. PAGE 4 and Hadith were coeval and consubstantial in the earliest phase after Muhammad and that both were directed towards and drew their normatively from him”23 Collection & the Early Continuous Written Tradition It is said that at the time of the advent of Islam, there were no more than 17 persons in the city of Mecca who knew how to read or write, and as regards the city of Medinah the number of those who knew the art was even smaller. 24 After the migration to Medinah, Muslims laid there the foundations of New Government and a City-State. The Prophet called for consultation all the inhabitants of the place, Meccan immigrants, Medinan converts, Jews and the Arabs who had not yet embraced Islam and Promulgated a State constitution. This is the first written-constitution of any state in the history of the history of the world, according Dr Hamidullah ‘This is a writing of the prophet Muhammad, messenger of God, which is (effective) between the Believers and the Muslims of the Quraishite origin and of Yathrib town and those who follow them( the Muslims), come and join them and partake with them in war’…The word “ this is a writing (Kitab)” 25used here, can apply to a written document only. In the course of the 47 section of this constitutional law, the words “ the people of this document (sahifah)” are repeated five times. Nabia Abbott tries to argue that there was an early and continuous practice of writing hadiths in Islam. By "early" she means that the Companions of the Prophet themselves kept written records of hadiths and by "continuous" that most hadiths were transmitted in written form (alongside the oral transmission) until the time they were compiled in the canonical collections. For her, then, it is this written transmission of hadiths that serves as the guarantee of their authenticity.26 The problem for Abbott, given this suggestion, is the obvious lack of any early attempt to standardize all these reports about Muhammad and, more tacitly, the lack of extant manuscripts from this period. Her solution to this conundrum is to lay the blame squarely on the shoulders of the second caliph, `Umar I (d. 23/644). Because of the lack of familiarity with the Qur'an in the newly conquered lands outside Arabia, the caliph feared "a development in Islam, parallel to that in Judaism and Christianity,. " So he destroyed the manuscripts of hadiths he discovered and punished those who had possessed them. Many Companions avoided (at least publicly) the use of written and even oral hadiths lest they incur the caliph’s wrath 27 even though they did not necessarily concur with him on this issue. There were many contradictory statements made regarding the writing down of Hadith. Abu Sa’id al-Khudri transmitted a Hadith on the authority of the Prophet (pbuh) that he said, “ Do not write from me anything except the Qur’an and whoever has written anything from me other than the Qur’an should erase it”28 This was challenged by many scholars, who deduced that it meant that nothing should be written with the Qur’an on the same sheet. There is ample evidence that the Prophet (pbuh) allowed it. Abu Huraira reports that one of the Ansar told the Prophet (pbuh) of his inability to remember what the Prophet (pbuh) said. The Prophet (pbuh) is reported to have said, “ Call your right hand to your aid,” i.e. write it down. It is apparent that the Prophet’s sayings would not have survived if they were confined to oral transmission only. However, the real basis for the later collections of hadiths was the relatively few Companions, such as `Abd Allah ibn `Amr (d. 65/684), Abu Hurayra (d. 58/678), Ibn `Abbas (d. 67–8/686–8), and Anas ibn Malik (d. 94/712),(may God pleased with them all) who continued to collect, record, and transmit them. The fact is that the Prophet had asked the companions to refrain from recording his words suggest that the practices were widespread. The first professional transmitters were Muhammad’s illiterate follower Abu Hurayrah and his client Anas b. Malik al-Ansari (d.94/712). When questioned about his numerous traditions, Abu Hurareah explained that he was poor, had been long with Muhammad, and had devoted his life to memorizing his hadith, while 23 . Islam 2nd edition. Chapter Three. Pp 43 -53 24 Hmaidullah, S. Sahifah Hammam ibn Munabbih.pp8) 25. ibid 26 Nabia,Abbott,Studies 11, pp. 6-7.Her arguments are much more tersely summarized in her “Hadith Literauter- pp.289-98. See Also the Summary of her position by Siddiqi, Hadith Literature, pp.131-2 27 See Abbott Studies 11,7 and note 24. 28 . Ibn Majah, p.20 [/QUOTE]
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