Menu
Accueil
Forums
Nouveaux messages
En ce moment
Nouveaux messages
Nouveaux messages de profil
Connexion
S'inscrire
Quoi de neuf
Nouveaux messages
Menu
Connexion
S'inscrire
Forums
Catégorie Principale
Islam
Défense de la sunna
JavaScript est désactivé. Pour une meilleure expérience, veuillez activer JavaScript dans votre navigateur avant de continuer.
Vous utilisez un navigateur obsolète. Il se peut que ce site ou d'autres sites Web ne s'affichent pas correctement.
Vous devez le mettre à jour ou utiliser un
navigateur alternatif
.
Répondre à la discussion
Message
[QUOTE="OJdeseille, post: 12410030, member: 362008"] PAGE 6 century was already written down by someone somewhere, even though comparatively small numbers of memorized traditions were being recited orally. That is, she not only accepts the bulk of family isnads as genuine (unlike Schacht), but also credits them for guaranteeing the authenticity of hadiths in general. And, these parallel oral and written transmissions each served to safeguard the other and so prevented the large-scale fabrication of hadiths. Therefore, Abbott can conclude that the content of the sunna was more or less fixed by the time of al-Zuhri. Abbott sees in the rihlas (the journeys in search of knowledge and usually associated with oral tradition), in the use of the warraqah (stationer-copyists), and in the average memory of the average tradition’s evidence for the continued use and production of manuscripts of hadiths. In fact, the oral transmission has been overemphasized according to her because Western scholars have generally failed to grasp hadith semantics properly. Arabic terminology for writing materials and in isnads has also been misunderstood. An example of the former is the word sahifa. It is normally translated as "sheet (of writing material)" but can refer to anything from a single sheet to a large draft (manuscript). Cataloguing of Early Texts Hadith written down officially during the Time of the Holy Prophet: Muhammad (pubh) used to declare: “ have been sent in the capacity of a teacher.37 He used, as often, to direct the children to acquire learning from their neighbours.38 And take their lessons at the mosque in their streets.39 Fuat Sezgin also argues that there was an early, continuous written tradition in his Geschichte des arabischen Schriftums, Band I: Qur'an Wissenschaften, Hadith, Geschichte, Fiqh, Dogmatik, Mystik bis ca. 430 H.40 In many ways his evidence resembles that of Abbott and so it need not be fully restated. However, his argument differs from hers in that it is a much more focussed and concerted attempt to undermine the implications of Goldziher’s sceptical approach to the hadith literature. Sezgin realizes that Goldziher did not have all the currently available sources, and in this respect cannot be unduly faulted. However, in a harsher critique, Sezgin devotes considerable energy to trying to demonstrate that Goldziher misunderstood some key terms related to the transmission of hadiths. Sezgin lists eight ways in which transmission took place: sama`, qira'a, ijaza, munawala, kitaba, i`lam alrawi, wasiya, and wijada. Sezgin states that only the first two (listening and recitation, respectively) involved memorization. The others, and often in practice even sama` and qira'a, involved written materials.41 Furthermore, written transmission was as customary as oral transmission.42 Clearly Sezgin (like Abbott) has no doubts as to the authenticity of the isnads. Moreover, he is willing to suggest that from these authorities can be gleaned authors of actual texts. Sezgin traces a very different history for hadith literature than that provided by Goldziher. He urges that the first stage involved simple books (sahifas or juz's) produced by the Companions and the earliest Successors (and in this regard, Goldziher and he agree). M. M.Azami in his two major works, Studies in Early Hadith Literature and On Schacht’s Origins of Muhammadan Jurisprudence, has attempted to rectify the perceived inadequacies of Western scholarship on hadith literature and in particular to refute the theories of Schacht. Azami’s far more original and valuable contribution to the study of hadiths comes with his defence of the isnad. Schacht contends that, while the isnad system may be authentic for hadiths whose isnads end in second-century scholars, they are 37 (Ibn Majah, No 229 ) Ibn ‘Abd al-Barr, Mkhtasar Bayan al-Ilm p 15; Mishkat, in loco citing Darimi.) 38 Ibn Hajar, Isabah , Vol 1 No. 17 39 Ibn ‘ Abd al-Barr Mukhtasa Bayan al-Ilm, p. 14 40 Herbert Berg ,The Development of Exegesis in Early Islam. p,21 41 . ibid. p,22 42 .Segin, Geshichte,pp.58-62 See also Siddiqi,Hadith Literature,p.86 [/QUOTE]
Insérer les messages sélectionnés…
Vérification
Répondre
Forums
Catégorie Principale
Islam
Défense de la sunna
Haut