ام عبدالله
نجم نجوم المنتدى
عدد المساهمات : 2092
رصيد نقاط : 8997
رصيد حسابك فى بنك نور : 37
تاريخ التسجيل : 30/05/2009
 | موضوع: european criticism of hadith ::::2  الأربعاء سبتمبر 02, 2009 12:22 am | |
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European criticism of Hadith
Thus the “independent thinkers” who rejected the system of Hadith and “openly mocked and derided the system as a whole” are only the lampooners mentioned in the concluding portion of the paragraph.
The Aghani (12) the Book of Songs, which is referred to as if it were a collection of lampoons directed against Hadith is an important collection of ballads by the famous Arabian historian, Abu-l-Faraj ‘Ali ibn Husain, commonly known as Isfahani (born in 2S4 A. H.). I am at a loss to understand why the learned author of the Traditions of Islam should look upon it as an attempt to mock and deride the system of Hadith. There may be some indecent stories connected with these songs, but the presence of such stories does not alter the essential character of the work which is in the nature of an historical collection.(13)
Neither in the book itself nor in any earlier writing is there a word to show that the collection was made in a spirit of mockery; and as to the fact that with the songs collected are given the names of those through whom the songs were handed down, that was the common method adopted in all historical writings and collections of the time, as may be readily seen by reference to the historical writings of Ibn Sa’d, or Ibn Jarir; and it was chosen not to insult the method of transmission of Hadith but simply on account of its historical value.
Guillaume has also mentioned the names of two great Muslim thinkers, Ibn Qutaiba and lbn Khaldun in this connection, but they neither rejected the Hadith system as a whole, nor ever mocked or derided that system or the persons and matters mentioned therein. Ibn Qutaiba rather defended the Qur’an and Hadith against skepticism, and Guillaume has himself quoted with approval Dr. Nicholson’s remarks that “every impartial student will admit the justice of Ibn Qutayba’s claim that no religion has such historical attestations as Islam— “laysa li—umatin mina l-umamiasnadun ka-asnUdihim” (Tr. Is., p. 77). The Arabic word asnad used in the original, and translated as historical attestations, is the plural of sanad which means an authority, and refers especially to the reporters on whose authority Hadith is accepted. Thus Ibn Qutaiba claims for Hadith a higher authority than any other history of the time, and the claim is admitted by both Nicholson and Guillaume. In the Encyclopedia of Islam it is plainly stated that Ibn Qutaiba “defended the Qur’an and Tradition against the attacks of philosophic skepticism.” Ibn Khaldun, too, never attacked Hadith itself, and his strictures are applicable only to stories which have generally been rejected by the Muhaddithin
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