International Symposium The
spiritual heir of Islam III:
Historiography of early Islam today
– Source-criticism and reconstruction of the
beginnings
5.-7. November 2009
Goethe-University
Criticism of Shiite methods in the Prophetic tradition:
History and Hadith
Ahmed
Alkatib
Introduction
At
the outset I would like to point out that the main doctrines of Islam, the Book
and practical Sunna, are considered by all Muslims to be ‘Mutawater’ – that is,
agreed upon without doubt. Consequently there are no fundamental disagreements
among different Islamic sects regarding Islam’s pillars and branches, such as
tawhid (monotheism), prophethood, the afterlife, prayer, fasting, hajj
pilgrimage, zakat, or the values, ethics, laws and manners of Islam. The main
disagreements between the different groups have occurred mainly in the
constitutional and political field. Thus the differences between Shiites and
Sunnis are not rooted in Islam itself but in political thought.
The research subject in this seminar, the
criticism of Shiite methods in hadith, will therefore not include
references to the Holy Quran or to the Mutawater Sunna, especially the
practical Sunna. Rather, it is concerned with the hadiths or narrations that
the Twelver Imamist Shiites have attributed to the prophet Muhammad regarding
the divine leadership of the Prophet's Family (the Husseini Alawi progeny).
This includes hadiths on some of the reasons for Quranic revelation concerning
the subject of divine leadership and the appointment of Imam Ali as successor
to the prophet.
There are no major differences among
Muslims concerning the Prophet's biography or the historic events that occurred
after his death, such as Saqifa, the Apostasy wars, the Consultation and the
great wars (the war of the Camel, Saffin, Nahrawan and
The disagreement between Shiites and Sunnis
in relation to the Prophet's biography revolves most significantly around the
prophet’s attitude toward Imam Ali Ibn Abi Talib. That is, whether the prophet
saw him as one of the ordinary Muslims, as one of his closest companions, or as
a specific successor and supplement to the message, being appointed by Allah to
rule after the Messenger and representing a kind of extension to prophethood as
Shiites believe.
Shiites take a particular view in
interpreting some events which they report differently to Muslims in general.
They tend to focus on marginal events that accompanied the greater events such
as the supposed aggression against Imam Ali's house and the attempt to burn it,
as well as the supposed crushing of Fatemah Alzahraa behind the door resulting
in her having a miscarriage. Furthermore, they differ with regard to how they
view the events that accompanied Abu Bakar's election as caliph.
The Imamist Shiite hadiths focus mainly on
the subject of leadership, the appointment of the Shiites’ succession of Imams
from the Prophet's Husseini Alawi progeny, and the conflicts that marred each
Imam’s appointment. Most importantly, the Shiite hadiths focus on the
disappearance of the twelfth Imam, Muhammad Ibn Hassan Alaskary, in the middle
of the third century A.H, which represents the cornerstone in the building of
the Twelve Imamte theory. The Shiites have narrated tens, hundreds and even
thousands of hadiths to confirm his secret birth, occultation, messianic
‘Mahdawiya’ mission, and the promise of his reappearance in the future.
The Imamist Shiites therefore take a
specific view regarding the Prophet's biography, Islamic history and especially
the Prophet's Family history. In establishing their view on hadith, the Shiites
have relied on narrating from the Messenger and from their twelve Imams.
However, about ninety nine percent of Shiite hadiths are Imamate hadiths, while
only about one percent are Prophetic hadiths. When criticising the Shiites
method regarding hadith, the prophetic tradition and history, we aim to
criticise the hadiths attributed to the Imams, which incorporate the Imami
thought and the Shiite historical view.
The
principles of the Shiite Imami method in hadith
The
Imami method in hadith emerged in the second century A.H, after the emergence
of the theory of ‘divine leadership’ which claimed that ‘Imams’ had complete
knowledge of the Quran, as well as the monopolistic ability of its
interpretation. The theory also claimed
that the Imams had knowledge of the unseen, that the angels spoke to them, that
they had authorisation from Allah in religious matters, that they were a source
of legislation, and that their opinions and sayings were infallible. All this
ultimately meant that people had to surrender to them without question.
The Imamist Shiites did not accept prophetic
hadiths from other narrators or the general public, and believed in
contradicting the Muslim majority. Furthermore, they believed that Imam Jaafar
Alsadik refused the method of giving opinion on laws based on own thinking,
measurement or deliberation (Ijtihad), and have narrated him saying:
Those who measure seek knowledge by measurement, but
this method diverts them from the truth. Allah's religion will not be obtained
by measurement.[1]
Due
to the controlled number of laws mentioned in the Quran and Sunna, Imamists
sought to solve the problem of forming new legislation with the idea of
continuous divine inspiration from the Imams of the Prophet's Family, who were
believed to represent a continuous source of legislation beside the Quran and
Sunna.[2]
1-
Refusing hadiths transmitted by the public
While
the Imamists accept the prophetic Sunna, they nonetheless doubt the hadiths
received from the prophet through the public, and only accept the hadiths
received by the Imams. The reason for this, according to the Imamists, is that
the imams knew more than all the people about the correct prophetic hadiths
which they inherited through their fathers from the Messenger, and thus differ
from the prophetic hadiths transmitted by the public.[3]
The Imamists have narrated about Alsadik that he said:
We have enough Knowledge and do not need any knowledge
from the people, while the people need what we have. We have a book that has
been dictated to and written by Imam Ali from the Messenger which contains
every permitted and forbidden law.[4]
2
– Accepting hadiths from Imams without verification
As
a result of the belief in the infallibility of the Imams, and because they are
believed to have possession of the secret book, Imamists have accepted all
hadiths that the Imams have attributed to the Messenger. These hadiths have
been accepted without any need for verification, despite the fact that there
was more than a hundred years difference between the Imams and the Messenger. [5]
The theory of
divine leadership therefore established a new source of hadith limited to the Imams of
the Prophet's Family. The theory prohibited any discussion or questioning into
the hadiths or authority of the “Imams”, as well as any inquiry regarding the
attribution between the Imam and the Prophet. This is because the Shiites
believed that the Imams were infallible and did not lie or forget.
Some Imamists have alleged that Allah has authorised
the Imams with the power of legislation, and they have claimed that the
religion or legal judgments are not only what was narrated from the prophet or
came in the Holy Quran but also included what the Imams have said.[6]
This method subsequently allowed the Imamists to transfer many hadiths and
fatwas about the Imams, thereby establishing a new form of jurisprudence.
As a result of
this new source of Imamate hadith, the Shiites have transferred distinct
reports about the reasons for certain Quranic revelations, the Prophetic
tradition, Islamic history and Imamate history.
Alkulaini in
Alkafi narrated an interpretation by Imam Muhammad Albaqir regarding the
Quranic verse on the owners of kinship, which reads, ‘The Prophet is closer to
the believers than their own selves, and his wives are (as) their mothers. And
the owners of kinship are closer one to another in the ordinance of Allah than
(other) believers’ (33:6). Albaqir interpreted that the word kinship in this
verse meant the prophet’s progeny, and thus restricted leadership to them. He
said:
It talks about authority. We have priority
in leadership because we are closer to the Messenger in kinship than the
believers, the migrants and supporters.[7]
Albaqir interpreted other verses in view of the Imamate,
and narrated exclusive reports about the Messenger, saying:
Allah the Exalted, the Majestic, revealed
the verse ‘This day I have perfected your religion for you and completed My
favour unto you’ (5:3) on a Friday in Arafat, and the religion was completed by
appointing Imam Ali Ibn Abi Taleb as Caliph. Then Allah revealed, ‘O Messenger!
Make known that which has been revealed unto you from the Lord, for if you do
it not, you will not have conveyed His message. Allah will protect you from
mankind. Lo! Allah guides not the disbelieving people’ (5:67). Consequently,
the Messenger took the hand of Imam Ali and said, ‘O assembly of Muslims! This
is your leader (wali) after me; those who are here should inform those who are
absent’. Thereafter, when the Messenger neared his death he said, ‘O Ali I want
to entrust to you what Allah has entrusted to me of His knowledge, His
knowledge of the unseen, His matters and religion’. Thus the Messenger did not
include any one other than Ali’.[8]
The Shiites accepted without argument the opinions of Imam
Albaqir on the restricting of leadership to the children of Lady Fatemah, and
leaving out Ali’s other children. Thereafter, Albaqir restricted leadership in
the Husseini line whilst leaving out the Hassani line. According to Albaqir the
transfer of leadership among the sons of Hussein from one to another was based
on narrations from Imam Ali, which were in turn received from the Messenger.[9]
The Shiites did not demand from Albaqir any evidence to prove his claims as
they believed him to be an infallible Imam appointed from Allah.
The Shiite belief in Imam Albaqir’s infallibility
was based merely on what he claimed, even though he should have brought proofs
for his claims. Therefore, the Imamist Shiites accepted Albaqir's reports about
himself, about leadership and about the Prophet, without asking him for any
evidence to prove that he was infallible.
The belief in
Albaqir's divine leadership opened a window to those “Imams” who came after
him, such as Alsadik, Alkazim, Alridha, Aljawad, Alhadi, Alaskari and
‘Almahdi’. The Shiites dealt with them with the same degree of obedience, and
did not question them for evidence when they attributed reports to Allah and
the Messenger.
The theory of
divine leadership had thus created a large gap among Muslims in the transmission of hadiths about the
Messenger. This gap appears more noticeably when we view the Imams as ordinary
narrators, and not as infallibles. We would demand from them, even if they were
honest, to mention the ‘Sanad’, or the line of narrators mediating between them
and the Prophet. We also must examine if these hadiths agree with the Quran,
with logic, with knowledge and with other Mutawatir hadiths.
3
– Contradicting other Muslims
Based
on the claim that the Imams have special authorisation in religious matters,
some Imamists, or the extremists among them, adopted a new method of
Contradiction with other Muslims (Sunnis). This method was based on Imam
Alsadik’s narration:
If two different hadiths come to you, compare them
with the Book of Allah. What agrees with the Book of Allah you take, and what
disagrees with the Book of Allah you reject. If you do not find them in the
Book of Allah, then compare them with the common (Sunni) hadiths. What agrees
with these hadiths you reject, and what disagrees with these hadiths you
accept.[10]
In
another narration, he says ‘If two different hadiths come to you, you take the
one that contradicts the common (Sunni) hadith’. [11]
Some Imamists followed the Contradiction
method without checking the narrators of hadith and examining their attribution
objectively. That is, to see if the narrators were honest in order to accept
their reports or dishonest in order to reject their reports. Furthermore, some Imamists followed the Contradiction method even regarding the hadiths narrated by the Shiites
from the Imams themselves, regardless of their attribution. Alhassan Ibn Jaham said:
I said to the Righteous Servant (Imam
Alkadhim), ‘Are we free to accept or refuse what comes from you or must we
surrender to you?’ He said, ‘No. I swear by Allah, you must surrender to us’. I
said, ‘Some hadiths are narrated from Abi Abdullah, while some contradict those
from him. Which should we take?’ He said, ‘Take what contradicts the common
(Sunni) hadiths, and keep away from what agrees with them’. [12]
Sama’ah Ibn Mahran asked Abi Abdullah (Alsadik):
‘Two hadiths came to us. One orders us to
do something, and the other forbids us from it’. Abi Abdullah said, ‘Do not
take either of them until you meet an Imam then ask him’. I said, ‘We cannot
wait’, and he said, ‘Take the one that disagrees with the common people. [13]
These reports have played a hugely negative role in
distancing Imamate jurisprudence from the jurisprudence of Muslims in general.
4 – The Precaution or Tuqya method
Another important matter that played a huge role in the hadith
of the Imamists and led to the discrepancy between Imamate jurisprudence and
general Islamic jurisprudence was the method of Precaution or Tuqya. The
Precaution method refers to the Shiite belief in the possibility of a
jurisprudence that is contrary to Sharia – that is, to say or do something whilst secretly believing
something else due to fear or precaution. Thus under
pressure or fear the Imams can sometimes contradict themselves when giving a
Fatwa. Abu Amr Alkinani narrated about Alsadik that he said:
‘O Abu Amr what do you think if I spoke to
you of some hadith or gave you a fatwa, and then you came to me and asked me
about it, and I answered you differently to what I said before. Which one would
you take?’ I said, ‘The newer one, and I would leave the previous one’. He
said, ‘You are right O Abu Amr, and Allah wants to be worshiped secretly. By
Allah if you took the newer one, it would be better for me and you, and Allah
the Exalted, the Majestic, wants Tuqya in His religion.[14]
By this he means following a ruling that goes against
Sharia or what was previously said – that is, following the new ruling given by
Precaution or Tuqya. Abu Jaafar Alahwal narrated about Alsadik that he said:
The people should ask and learn, and know
their Imam. And they should take what he says even if it was said in Tuqya.[15]
Zurara Ibn Aayoin narrated about Alsadik that he said:
If my sayings resemble those of the people
it would be said in Tuqya, and if it does not resemble the sayings of the
people then it would not have been said in Tuqya [I would be talking honestly].[16]
Thus the Shiites permitted inaccurate or false fatwa through the method
of Precaution.
5 - The
verbal transfer of hadith
The narration of hadiths among Shiites began verbally, and
was thus more common than writing. The Imams did not usually write down their
hadiths or distribute them in known books. It was thus expected that the
process of verbal transmission of hadiths embodied distortion, forgery and
lies. This
distortion increased from one narrator to another, from one generation to
another, and from one place to another. There are many texts about Jaafar
Alsadik which convey his complaints that lying about him occurred.[17]
This casts much doubt on the whole process of hadith transmission attributed to
the imams.
6 - Book Finding
Occasionally,
some Shiite scholars used to write down hadiths in books, and there were people
who took these books and manipulated them by adding false hadiths containing
exaggerations, profanities and blasphemy. Alsadik said:
Mughira Ibn
Saaid and his friends intended to lie about my father (Albakir). They used to
take the books of my father’s students and manipulate them by adding
profanities and blasphemy and assigning these to my father. They then broadcasted
these among the Shiites. Therefore, the exaggerations and distortions in my
father books are what Mughira Ibn Saaid fabricated in these books.[18]
Therefore, the transmission of a hadith by referencing it
or finding it in a book, and not hearing it directly from the source, is a very
weak way of hadith transmission. It cannot be relied upon due to the
possibility of forgery and manipulation by others.
Alkulaini in his collection Alkafi, which
is the most important hadith book for Shiites, did not report all hadiths
directly from his Sheikhs, but relied on the four hundred origin books
that he found. These were written by previous Shiites from all
groups and trends, including the moderate, the exaggerating and the extremist.
Although Alkulaini did not declare that he had adopted the method of
‘book finding’, he neglected to mention the transmission process from his
Sheikhs. He did not say my sheikh told me so, or spoke to me so, or I
heard him say thus, as other narrators have done. Rather, he only gave the
names of the Sheikhs whom he quoted the hadiths from. Furthermore, he did not
convey that these Sheikhs said some one told me so, or spoke to me thus, but
was satisfied with what each Sheikh said about another. This method is much
closer to the meaning of finding hadiths in books than reporting a chain of
transmission directly by making clear exactly who heard what from whom.
7- The
dilemma in cursing and praising Men
Shiite scholars were unsuccessful in the ability to
distinguish between honest and dishonest narrators, and often got lost in the
tangle of contradictory hadiths received from the Imams which cursed some and
praised others in contrary to reality (according to the method of Precaution).
For example, the report that praises Mufadhal Ibn Omar, the leader of the
exaggerating ‘Mufawwedhah’ group, or the report that wounds a moderate like Zurara Ibn
Aayun.[19]
Furthermore, Alkulaini narrated about Imam Alsadik that he cursed some of his
virtuous friends in front of the people by ‘Tuqya’.[20]
The Precaution method allowed a man like Abu
Alkhattab Mohamed Ibn Abi Zeinab Miqlas Alasadi Alkufi, who considered Imam
Alsadik to be a divine prophet or God, to escape the Imam’s cursing. Abu
Alkhattab did this by altering the meaning of the Imam’s speech and saying that
the Imam meant someone else.[21]
Shiite history
informs us about the merging into of various misguided groups among the
Shiites, so that it was difficult to discriminate between the guided and
misguided during the lives of the Imams. This merging continued into the
following generations, and negatively affected the transmission of hadiths from
the Imams. Despite Alkulaini’s attempt to clarify the hadiths attributed to the
Imams at the beginning of the fourth century A.H, there is doubt surrounding
Alkulaini himself and the narrators who he praised and whose hadiths he
accepted. This is because they were all considered extremists from the
misguided groups whom the Imams cursed.
8 – Imitation in the ‘science of Men’
In the fourth and fifth centuries A.H Shiite scholars such
as Alkashi, Alnajashi, Ibn Alghdaeri and Altousi, developed the ‘science of
Men’, which seeks to distinguish and classify narrators according to
strength of narration. They differentiated between the weak and strong narrations
attributed to the Imams. However, even today there are still many disagreements
in recognising the praised and discredited men as Shiites today continue to
imitate the old generations in their views about the narrators, and have not
carried out a process of independent criticism. Thus they remain in the same
confusing tangle that existed centuries ago.
The criticism of
men obviously did not touch upon the Imams themselves. None of the Shiites
dared criticise the Imams or to distrust their ‘correct’ and ‘assured’ hadiths,
or to inquire about their sources and their way of attributing to the
Messenger. Furthermore, the scholars did not carry out a review of the hadiths
attributed to Albaqir and Alsadik around the Imamate theory itself, and they did
not criticise the hadiths that appeared in the fourth century A.H. about the
doctrines of the twelve Imams.
9 - The
Akhbari method
The Akhbari method emerged in the fourth century A.H,
before being annulled by the fundamentalist Ijthadi method. Essentially, the
Akhbari method puts hadith first. Akhbaris believed in any hadith about the
Imams, even if this hadith went against the Quran, logic, science or the
confirmed Sunna for fear of rejecting the Imams and diverging from their
guidance. These Shiites believed hadiths to have domination over the Quran as
they can interpret and explain the Quran.
10 – The Hashawi method
There are many hadith methods; some of which mention the
Sanad or chain of narration and clarify if the narration is correct, while
others only transmit the Sanad without commenting on the correctness of the
hadith. Shiites have adopted a method that approves even weak narrations, and
it has been claimed that weak hadiths strengthen other weak hadiths, while the
‘Mutawater’ hadiths do not need a strong Sanad. This method allowed much room
for fabrication and forgery resulting in fictional stories, especially
concerning the birth and presence of the twelfth Imam, Muhammad Ibn Alhasan
Alaskary.
The Twelver
Shiites claim that the twelfth Imam was born secretly in the middle of the
third century A.H, that he disappeared after the death of his father in 260
A.H, and that he is still alive today and will reappear in the future. However,
Shiites do not have any valid historic confirmation or any solid reports about
his birth. Nonetheless, they still believe in his birth, presence and continued
life up to this day.
This belief has
been based upon ideological propositions, and the Shiites’ heavy reliance on
fabricated hadiths that are closer to rumours and legends and which have no
basis. The Twelver Shiites upheld these belief in order to rescue their
political religious theory. They dug out a large number of older weak hadiths
that spoke in an obscure and general way about an Imam Mahdi in general, who is
said to appear at the end of time. They implemented these hadiths on the
imaginary son of the eleventh Imam, Alaskari, and claimed that he was the
Mahdi. With time these imaginary propositions became a part of the historic
‘proved’ and ‘established’ Shiite doctrine, which will no longer accept any
argument or discussion.
In studying the
subject of Imam Mahdi, we can observe the Hashawi method, which in attempt to
confirm the birth of Alaskari’s son accepts all hadiths without any discrimination
at all. An example includes Sheikh Lutf
Allah Alsafi’s book The selected hadiths regarding the twelfth Imam.[22]
He followed an extremist Hashawi method which was rejected even by the earlier
Akhbaris, who at least made some attempt at hadith discrimination.
Alsafi accepted
narrations without any examination of the content or the chain of narrators,
relying solely on the reports of the old Sheikhs, as well as hadiths found in
the books of the old Sheikhs. He claimed the hadiths about Imam Mahdi to be
Mutawater as all the people believe in him, and said he would not accept weak
hadiths without examination, but if the hadith is Mutawater then it does not
need to be examined. He also claimed that singularly the weak hadiths are weak,
but altogether they become strong as weak hadiths strengthen other weak
hadiths.[23]
Alsafi’s claims
might have been correct if the subject of Imam Mahdi’s birth was actually
Mutawater, so that it would have been accepted by everyone regardless of their
different religious affiliations in the same way that the existence of the
Prophet Muhammad or Imam Ali or Alhassan Alaskari is agreed upon. However, a
disputed, secret, unknown subject such as Imam Mahdi, who was denounced even by
Imam Alaskari's family, and who has no trace in history, cannot be considered
‘Mutawater’. Consequently, it is not possible to overlook an examination into a
‘Mutawater’ hadith, as Alsafi claimed, when that hadith is not in fact
Mutawater.
11 – Imaginary
assumptions method
The strangest thing about the method of proving the
existence of the Twelfth Imam is the attempt to prove his existence with
ideology and not with the use of familiar historic evidence as might be used in
proving the existence of any human being in history. The Twelver Shiites began
following the ideological method after they fell into a theoretical crisis,
which arose with the death of the eleventh Imam, Alhassan Alaskari, who died
without leaving a known successor to lead the Shiites. In their view, the
Imamate line should have continued vertically in Ali and Hussein’s progeny till
Judgement day. When they did not find a single historic or legal piece of
evidence to prove their claim, and in order to save their theory from collapse,
they were forced into presuming the existence of a child born to Alhassan
Alaskari.
The Shiite
theorist (Mutaklim) Abu Sahal Ismail Ibn Ali Alnoubkhti tried to prove the
existence of the son of Alhassan Alaskari through ideology. In his book, The
notification, written thirty years after the twelfth imams supposed
disappearance, he says:
The Shiites came to know of the son of
Alhassan’s existence by deliberation, as they came to know Allah, the prophet
and religious affairs.[24]
Almufeed (338- 413A.H) maintained:
The ideological evidence required to prove
the idea that we need an infallible Imam at all times is in itself enough
evidence to prove the existence of Alhassan's son.
Almufeed also said, ‘This is a principle that will not need
to be proven with narrations. It is an ideological issue’.[25] In addition, Almurtadha Alam Alhuda (355-436 A.H) said:
The mind requires there to be an Imam at
all times, and for that Imam to be infallible…if these two principles are
accepted then it is necessary to say that there is a Twelfth Imam.[26]
Almurtadha denied the need to witness the Imam in order to
believe in him, based on the possibility of recognising him through ideology.[27]
Furthermore, Altousi (385-460 A.H) said:
Whoever accepts the ideological proofs
will believe in the existence of the owner of time and his leadership,
because we always need an infallible Imam.
Altousi divided the evidence on the birth of the owner
of time (or Imam Mahdi) into two parts: ideological and traditional. He
focused mainly on the importance of ideological proofs, even if there is no
evidence of this Imam at all.[28]
Conclusion
Shiites have built their views of history, hadith, and the
prophetic tradition on the Imamate theory, which maintains the belief in the
infallibility of the twelve imams. Shiites have accepted the Imamate hadiths
about the Prophet without a need for a chain of mediation between them and the
Prophet. This is the biggest problem in the Shiite hadith method as it does not
allow us to verify or to be certain of the trustfulness and accuracy of the
hadiths transmitted.
We discussed
various methods such as the Tuqya or Precaution method which leaves us in
confusion about the hadiths that actually came from the Imams, and makes it
very difficult to distinguish between the honest and dishonest narrators.
Furthermore, the imaginary assumptions method is most extraordinary, when we
consider how it came to be widely accepted, and upon which the main cornerstone
of the Twelver Imamist doctrine came to be built.
International Symposium The spiritual heir of Islam III:
Historiography
of early Islam today
– Source-criticism
and reconstruction of the beginnings
5.-7.
November 2009
Goethe-University
Campus
Westend
Grüneburgplatz
1
60629
Frankfurt am Main
05. November 2009, Thursday
Room: Casino 1801
Ömer Özsoy, director
of the Institution for Studies of the Culture and Religion of Islam
Matthias Lutz-Bachmann, vice-president
of the Goethe-University
Rudolf Kriszeleit, permanent secretary for justice and integration
Greeting
in the name of federal minister of the interior
Ali Bardakoğlu,
president of the Turkish Religious Institute Diyanet
Considerations
on the development of Islamic theology in the German university system
Angelika Neuwirth,
An
“European” reading of the Quran – thoughts about the late antique horizon of
the Quran
06. November 2009, Friday
Room: HZ 6
Biography
of the Prophet and beginnings of Islam
Presentation: Stefan Wild,
Observer:
Ayşe Başol-Gürdal,
Critical
remarks to the actual situation of the researches and sources about the
biography of Muhammad
Who was
Mohammad? The meaning of the “minor” details
Value of sources of the Prophet-biography
and other kind of literatures
The
evidences of tradition as historical source
Presentation:
Josef van Ess,
Observer: Serdar Güneş,
Classical
Hadith Methodology and contemporary History and Hadith Criticism
Presentation: Miklos
Muranyi,
Observer: Mark
Khalil Bodenstein,
The
classical Hadith Methodology: a critical approach
Criticism
of Shiite methods in the Prophetic tradition: History and Hadith
07. November 2009, Saturday
Room: HZ 1, HZ 6, HZ 14, HZ
15
Forum 1: Hadith and the Prophet in lessons
Chairman and observator: Zekirija Sejdini, Wien
Room: HZ 1
Ednan Aslan, Wien
Hadith-Didactics:
A vital relation to the Sunna of the Prophet
Yaşar Sarıkaya,
Hadith as
a source of the Islamic religious instruction and the exemplary position of the
Prophet
Forum 2: Muhammad-receptions in Christian
Theologies
Chairman and observator: Hansjörg Schmid,
Room: HZ 14
Muhammad,
the Prophet after Jesus. Catholic-theological assessments of the results of the
2.
Wolfram Reiss, Wien
Muhammad, a prophet? Rapprochements of byzantine
positions
Forum
3: Muslim historiography as a hermeneutical problem
Chairman and observator: Bekim Agai,
Room: HZ 15
Sabine Damir-Geilsdorf,
Early Islam,
a projection place? Contemporary bricolages in online-fatwas and reform debates
Nicolai Sinai,
The
Tunisian historian Hishām ǦaÝīṭ
(born 1935) and his work "The historicity of Muhammad’s proclamation” – a
contemporary approach to the early Islam
Forum 4: Images of women in the early Islamic
tradition
Chairman and observator: Ertuğrul Şahin,
Room: HZ 6
Hidayet Şefkatli-Tuksal,
The image of woman in the Hadith material: a critical
contemplation
Doris Decker,
Female reflexion and emancipation – conceptions of women-images
in early Islam until the 9th century
Presentation:
Abdullah Takım,
Room:
HZ 6
Mehmed Said Hatiboğlu,
The origin
of the Hadith-critical thought in early Islam exemplary on the Prophet’s
wife ÝĀÞiša
Abdullah Takım,
[1] Çáßáíäí¡ ÇáßÇÝí¡ ßÊÇÈ ÇáÚÞá¡
ßÊÇÈ ÝÖá ÇáÚáã¡ ÈÇÈ ÇáÈÏÚ æÇáÑÃí æÇáãÞÇÆíÓ¡ Í ÑÞã 7
[2] Imamists believe that Jaafar Alsadik claimed
to have special exclusive knowledge from Allah, and mention that once he asked
Abu Hanifa, ‘Are you the scholar of
ÇáßÇÔÇäí¡ ÇáæÇÝí ¡ Í ÑÞã [ 33177 ]27
[3] - Alkashi narrated from Salem Bin Abi Hafsa that he saw Abi Abdullah (Alsadik) and he told him, ‘We complain to Allah of a man [meaning Imam Albaqir] who when he talks to us, says ‘The Messenger said…’ [Without any mediation]. Alsadik began to say, ‘Allah said…’ Al Kashi, Al Hassan Bin Saleh Bin Hay's biography.
[4] ÇáßÇÔÇäí¡ÇáæÇÝí¡ [ 33362 ]
29
[5] ÇáßÇÔÇäí¡ ÇáæÇÝí¡ [ 33363
] 30
[6] The Imamists attribute to Imam Alsadik that he said,
‘What Allah authorised for his Messenger, he has authorised for us’, and that
he said, ‘Allah did not authorise for anybody except for the Messenger and the
Imams. Allah said, ‘We have sent down to thee the Book in truth, that thou
might judge between men, as guided by Allah’, and so the authorisation runs in
‘the guardians’ peace be upon them’.
[7]
- Çáßáíäí¡
ÇáßÇÝí¡ ßÊÇÈ ÇáÍÌÉ¡ ÈÇÈ ãÇ äÕ Çááå æÑÓæáå Úáì ÇáÃÆãÉ æÇÍÏÇ ÈÚÏ æÇÍÏ¡ Í ÑÞã 2
[8] - Çáßáíäí¡ ÇáßÇÝí¡ ßÊÇÈ ÇáÍÌÉ¡ ÈÇÈ ãÇ
äÕ Çááå æÑÓæáå Úáì ÇáÃÆãÉ æÇÍÏÇ ÈÚÏ æÇÍÏ¡ Í ÑÞã 6
[9] - Çáßáíäí¡ ÇáßÇÝí¡ ßÊÇÈ ÇáÍÌÉ¡ ÈÇÈ ãÇ
äÕ Çááå æÑÓæáå Úáì ÇáÃÆãÉ æÇÍÏÇ ÈÚÏ æÇÍÏ¡ Í ÑÞã 6 æ ÈÇÈ ÇáÅÔÇÑÉ æÇáäÕ Úáì ÇáÍÓä Èä Úáí¡ Í ÑÞã 1
æ 5 æ ÈÇÈ ÇáÅÔÇÑÉ æÇáäÕ Úáì ÇáÍÓíä Èä Úáí¡ Í ÑÞã 2
[10] - ÇáßÇÔÇäí¡ÇáæÇÝí¡ [ 33362 ]
29
[11] - ÇáßÇÔÇäí¡ ÇáæÇÝí¡ [ 33363
] 30
[12] - ÇáßÇÔÇäí¡ ÇáæÇÝí¡ [ 33364 ] 31
[13] - Alkashani,
Al Wafi [ 33375 ] 42.
Ali Ibn Asbat asks Alredha, ‘There is a matter the ruling about which I
must know, and there is no one from the Shiites in the place I am in to advise
me. What should I do?’ Alredah replied, ‘Go to the scholar of the Government
and ask him about your matter. If he gives you a fatwa, do against what he says
because the truth is in disagreeing with him’. Alredha also says, ‘If two
contradictory hadiths come to you from us, look to what disagrees with the
public (sunnah) and take that, and look to what agrees with their hadith and
reject that.’
Al Wafi [ 33356 ] Úä Úíæä ÃÎÈÇÑ ÇáÑÖÇ 1 : 275 | the fulfilling 10, [ 33367 ]
[14]
- Çáßáíäí¡ ÇáßÇÝí¡ ßÊÇÈ ÇáÅíãÇä æÇáßÝÑ¡ ÈÇÈ ÇáÊÞíÉ¡ Í ÑÞã 7
[15] - ÇáæÇÝí¡ [ 33346 ] Úä ÇáßÇÝí 1 : 31 | 4
[16] - ÇáæÇÝí¡ [ 33379 ] 46
Abu Baseer said, ‘I asked Abu Abdullah about something. He answered me,
and I said, ‘I asked your father about that, and his answer was different’. He
said, ‘My father’s friends asked him and he informed them of the right answer.
Then you came to me while you were hesitant and uncertain and so I gave you a
different fatwa by Tuqya’.
Çáßáíäí¡ ÇáßÇÝí¡ Í ÑÞã 5122 -3
[17] - Alsadik said, ‘People lie about me much. We, the
Prophet's Family are honest, but there are many liars that lie about us, and
deface our truthfulness with their lying. And some people lie until the devil requires their lies’.
- Çáßáíäí¡
ÇáßÇÝí¡ ßÊÇÈ ÇáÑæÖÉ¡ Í ÑÞã 362 æ Í ÑÞã 293 æ ßÊÇÈ ÇáÅíãÇä æÇáßÝÑ¡ ÈÇÈ ÇáÊÞíÉ¡ Í
ÑÞã 10 æ ÇáßÔí. ÊÑÌãÉ Èä ÃÈí ÒíäÈ ÇáÃÓÏí¡ Í ÑÞã5 æ9 æ 11 æ 18
[18] - Asad Heidar, Imam Alsadik and the four schools of law, the second volume, p. is 381 - 383
[19] - Alkashi in Zurara Ibn Aayun's biography reported
that Imam Alsadik told his son Abdullah, ‘Pass Salams to your father and say to
him, ‘I criticise you in order to defend you because the enemies harm and kill
those who I praise, and they love those who I criticise, and praise all who I
mar. Therefore, I criticize you because you are known to lean towards us. In
the Quran it says, ‘As for the ship, it belonged to
poor people working on the sea, and I wished to mar it, for there was a king
behind them who was taking every ship by force’ (18:79).’’ Al Kashi, Zurara Bin Aayun's biography.
[20] - Çáßáíäí¡ ÇáßÇÝí¡ ßÊÇÈ
ÇáÑæÖÉ¡ ÑÓÇáÉ ÇáÅãÇã ÇáÕÇÏÞ¡ ÍÏíË ÑÞã 1
[21] - Abu Alkhattab said, ‘By cursing us in public, the Imam really intends to praise us’, and he
also referred to the following verse of the Quran, ‘As
for the ship, it belonged to poor people working on the sea, and I wished to
mar it, for there was a king behind them who was taking every ship by force’.
ÇáÃÔÚÑí ÇáÞãí¡ ÓÚÏ Èä ÚÈÏ Çááå¡ ÇáãÞÇáÇÊ æÇáÝÑÞ¡ Õ 55
[22] - ãäÊÎÈ
ÇáÃËÑ Ýí ÇáäÕ Úáì ÇáÇãÇã ÇáËÇäí ÚÔÑ
[23] - ÇáÕÇÝí¡
ãäÊÎÈ ÇáÃËÑ¡ Õ 2
[24] - ÇáÕÏæÞ¡ ÅßãÇá ÇáÏíä¡ Õ 92
[25] - ÇáãÝíÏ¡ ÇáÅÑÔÇÏ¡ Õ 347
[26] - ÇáãÑÊÖì¡ ÑÓÇáÉ Ýí ÇáÛíÈÉ¡ Õ 2 - 3
[27] - ÇáãÑÊÖì¡ ÇáÔÇÝí¡ Ì 1¡ Õ 79
[28] - ÇáØæÓí¡ ÊáÎíÕ ÇáÔÇÝí¡ Õ 211 æ ãÓÇÆá ßáÇãíÉ / ÇáãÓÇÆá ÇáÚÔÑ¡ Õ
99 æ ÇáÛíÈÉ¡ Õ 3 æ 4 æ 15 æ
138