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[QUOTE="OJdeseille, post: 12410020, member: 362008"] PAGE 5 the Meccans were preoccupied with the market and Medinans with their lands. 29( Marwan b. al-Hakam, twice governor of Medinah, had his secretary Abu i-Za’za’ah write a great number of traditions from Abu Hurayrah’s recitation. 30 Abu Hurayrah dictated Hadith to many, especially to his son-in-law Sa’id b. al Musayyib (d. 94/721), who became concerned when one of his pupils relied only on his memory.31 According to N. Abbott, the literate Ans b. Malik was a staunch defender of written Hadith. He transmitted mostly from Muhammad (pubh) and his family and from a few leading Companions. He exhorted his sons and pupils to “ Chain down knowledge through writing” from his dictation or copying his manuscripts. ‘Ubadah b. al-Samit al-Ansari (d.34/654 or 655), teacher of the Qur’an and of writing, transmited from Abu Hurayrah and Ans. He established a family of three generations of Hadith scholars. His son and grandson aimed at collecting from the Ansar. They transmitted from Ka’b.b Amr (d.55/675), who was accompanied by a servant carrying a container full of manuscripts.32 Abbott recognizes that Western scholars, such as Goldziher and Schacht, question the veracity of the later reports of literary activities during this early period. She states that she herself shared these same doubts but now believes them to be largely unjustified, for the description of this period is relatively consistent and well-attested. The Indian Scholar, M.Azami also elaborates this view and argues (like Abbott and Sezgin) that there was already intense literary activity during the time of the Prophet, which he himself had strongly encouraged. He then proceeds to list the hundreds of Companions, Successors, and scholars from the first 150 years of Islam who, according to him, wrote down hadiths, along with the names of their students who received hadiths from them in written form.33 Abbott adds: In an attempt to counter Goldziher’s suggestion of the secular nature of Umayyad rule, Abbott argues that the “Umayyad caliphs Mu`awiya (d. 60/680), Marwan (d. 65/684) and `Abd al-Malik (d. 86/705), for example, all took an active interest in transmitting and or recording hadiths. `Umar II is particularly associated with hadith literature. Abbott accepts the report (found in the recession of Shaybani (d. 189/805) of Malik ibn Anas’s Muwatta' that this Umayyad caliph commissioned Abu Bakr ibn Muhammad ibn `Amr ibn Hazm (d. 120/738) to record hadiths and sunnah.”34 Abbott argues 35that he was only one of many the caliph contacted in order to secure authentic hadiths, and that Ibn Shihab al-Zuhri was ordered to collate these numerous hadiths from the various regions of the empire. Abbott further assumes that al-Zuhri finished this enormous task and that these drafts (manuscripts) were distributed, but that because of resistance in the provinces and the untimely death of `Umar II, they never received much attention (though the work of al-Zuhri lived on through his many noteworthy students). Thus, Abbott has attempted to remedy this "oversight" by Goldziher and to give the Umayyads their due by stressing their role in encouraging the written transmission of the hadith material. 36 With this form of transmission of hadiths, Abbott is also able to provide the following explanation for the appearance of a rapid expansion in the number of hadiths—perhaps to counter Schacht’s spread-of-isnads theory. Manuscripts, particularly those preserved by succeeding generations of the same family, which were lengthy documents, were divided into separate sections and given the isnad of the original document. From one such document could come hundreds of hadiths. "If not fully comprehended, this process would give the impression of a sudden huge increase in the number of traditions . . ." Furthermore, Abbott argues that the development of the family isnad and continuous written transmission lead to the . . . inescapable conclusion . . . that the bulk of the hadith and sunna as they had developed by about the end of the first 29 Abbott, Studies, 1, 28 and 11, 133 and 240) 30 .Ibid, p. 11-19-20 31 .Ibid 32 .Ibid, 1,48, note 6. 33 . Azmi, M . Studies In Early Hadith Literature . chp . writings- pre- classical Hadith.,p 28-59 34 .Abbott, Studies 11, p.64. 35. It is worthy to not She adds that most Western scholars have not dared to venture much beyond Goldzhier. Abbott excludes Johann @#$%&,Josef Horovitz, Rudi Paret and James robson, all of whom, incidentally, agree with her that contantes of the hadith corps were more or less fixed by the end of the first century. Abbott, Studies 11, p.64. Also see Berg,H. The development of Exgesis in Early Islam Pages. 38-40 36 .See, Aboott, N. [/QUOTE]
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