AUTHENTICITY OF HADITH LITERATURE:

WITH SPECIAL REFERENCE TO

ORIENTALITS VIEWS

BY
NOORUDHEEN: K
AD NO: 1231

DARUL HUDA ISLAMIC UNIVERSITY

KERALA, INDIA
2013
AUTHENTICITY OF HADITH LITERATURE:
WITH SPECIAL REFERENCE TO
ORIENTALITS VIEWS

BY
NOORUDHEEN: K

AD NO: 1231
PG Dissertation submitted to Darul Huda Islamic University In
fulfillment of requirements for the award of the degree of Moulavi
Fadhil Al-Hudawi

Darul Huda Islamic University

JANUARY 2013

QUOTE PAGE

They want to extinguish Allahs light with their mouths, but Allahs will not allow
except that his light should be perfected even through the disbeliever hate it

(Quran: 9:32)

My torch bearers and well wishers in Darul Huda Islamic University ,my parents
,Miodeen haji, and Subaida and my brothers ,Shahul hameed ,Muhammed ali, my
sisters ,Raihanath ,Mufeeda.
To all them all, I dedicate this thesis.

DECLARATION
I do hereby declare that this dissertation is the result of my own
investigation, except
Where otherwise stated. I also declare that it has not been
previously or concurrently
Submitted as a whole for any other degrees at DHIU or other
institutions.
Noorudheen.k
Signature. Date

APPROVAL PAGE
I certify that I have supervised and read this study and that in my
opinion

it

conforms

to

acceptable

standards

of

scholarly

presentation and is fully adequate, in scope and quality, as a

dissertation for the award of the degree of Moulavi Fadhil Al-Hudawi.
.................
.
Usthad Ishaq Baqavi.chemmad.
Supervisor
This dissertation was submitted to the Department of Hadith and
related sciences and is accepted as a fulfillment of the requirement
for the award of the degree of Moulavi Fadhil Al-Hudawi.
......
Usthad Rafiqali hudawi.
Head, Department of
Hadith
and Related sciences.

Received to be sent for evaluation on ()

Office of Academic Affairs (signature and seal)

DARUL HUDA ISLAMIC UNIVERSITY KERALA, INDIA

DECLARATION OF COPYRIGHT AND AFFIRMATION OF FAIR USE OF
UNPUBLISHED RESEARCH
Copyright 2013 by Noorudheen.k. All rights reserved.
Authenticity of hadith literature: with special reference to orientalists views.
No part of this unpublished research may be reproduced, stored in a retrieval system,
or transmitted, in any form or by any means, electronic, mechanical, photocopying,
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1. Any material contained in or derived from this unpublished research
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Affirmed by Noorudheen.k
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Signature

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ACKNOWLEDGEMENT
In the name of Allah, full of compassion, ever compassionate
All praise to be Allah the lord of the universe .let his regards and salutations are upon
the holy prophet[s] and his companions.
For the completion of this thesis, I would like to thank my respected guide D.r.saithali
fazy for having given generously of his precious advices, guidance and creative
support. I wish to express my special gratitude to Rafiqali hudavi, for motive support
to select this subject .I am much indebted to my parents for giving money to this
purpose without any waiting.
I wish to express the deepest gratitude to my teacher who had taught me the first
alphabet of my life.
Finally, I state that I am alone responsible for the entire faults that remain in this
thesis. May Allah accept this humble attempt and make it fruit full for this life and
hereafter. Amin

QUOTE PAGE........................................................................................................iii
DECLARATION......................................................................................................v
APPROVAL PAGE.................................................................................................vi
ACKNOWLEDGEMENT....................................................................................viii
ABSTRACT..............................................................................................................1
............................................................................................................ 2

INTRODUCTION....................................................................................................4
CHAPTER: ONE

ORIENTALISM............................................................10

1.1. DEFINITION....................................................................................................10
1.2. HISTORY..........................................................................................................10
1.3. MOTIVES OF ORIENTALISM.......................................................................12
Religious motives.....................................................................................................12
Colonial motives......................................................................................................13
Political motives.......................................................................................................13
Economical and commercial motives......................................................................14
Educational motives.................................................................................................14
1.4. DIFFERENT SCHOOLS OF ORIENTALISTS...............................................15
.14.1 School of Germany.........................................................................................16
1.4.1.1 German Orientalists...................................................................16

1.4.2 School of Italy.................................................................................................17

1.4.2.1 Italian Orientalists......................................................................17

14.3 School of Holland............................................................................................18

1.4.3.1 Orientalists in Holland................................................................18

1.4.4 School of France.............................................................................................19

1.4.4.1 French Orientalists.....................................................................20

1.4.5 School of England...........................................................................................20

1.4.5.1 England Orientalists...................................................................21

1.4.6 School of America...........................................................................................23

1.4.6.1 American Orientalists.................................................................23

1.5. CONTRIBUTIONS OF ORIENTALISTS TO HADITH.................................25

1.5.1. Muhjamul mufahri lil alfazi hadithi nabavi...................................................25
1.5.2. Mifthahu kunuzi Sunna..................................................................................25
1.6. OTHER CONTRIBUTION..............................................................................25
1.7. STUDIES OF ORIENTALISTS IN HADITH LITERATURE.........................26
CHAPTER: TWO

ORIENTALISTS AND RECORDING OFHADITH

..................................................................................................................................28
2.1. INTRODUCTION.............................................................................................28
2.1.1 .meaning of tadwin..........................................................................................29
2.2. THE HADITH AGAINST WRITING DOWN THE HADITH........................30
2.3. THE WRITING OF HADITH AND STANCE OF ULEMA ON IT................30
2.4. THE WORKS BEFORE OFFICIAL RECORDINGS......................................31
2.4.1. Kitab...............................................................................................................31
2.4.2 Nuskah.............................................................................................................31
2.4.3. Shahifah or suhuf...........................................................................................32
2.4.4. Kurrasah.........................................................................................................32
2.5.SCRIPTS WHICH HAD BEEN WRITTEN IN THE PERIOD OF PROPHET
[S].............................................................................................................................32
2.6. TADWIN IN THE PERIOD OF COMPANIONS............................................35
2.6.1..The Compilations of the First Century...........................................................38
2.7. RECORDING HADITH IN THE PERIOD OF TABIOON AND AFTER......38
2.8. DIFFEFENT TYPES OF TRANSMISSIONS..................................................39
2.8.1 Sama................................................................................................................39

2.8.2 Ard...................................................................................................................39
2.8.3 Ijaza (license).................................................................................................39
2.8.4 Munavala (handing over)...............................................................................40
2.8.5 Kithabah..........................................................................................................40
2.8.6 Wasiyah:..........................................................................................................40
2.8.7 Wajada.............................................................................................................40
2.9. OFFICIAL RECORDING.................................................................................40
2.10. RECORDING AND ORIENTALISTS...........................................................41
2.10.1. Gustave and Recording hadith....................................................................41
2.10.2. Rienhart dozy and Recording.......................................................................41
2.10.3. Muir and Recording.....................................................................................42
2.10.4 Goldizer and Recording Hadith....................................................................42
2.11. CONCLUSION...............................................................................................42
CHAPTER:THREE

SANAD AND ORIENTALITS................................44

3.1. INTRODUCTION.............................................................................................44
3.1.1. Lexical meaning and definition......................................................................44
3.2. BEGINNING OF SANAD HISTORY..............................................................44
3.3. PHASES OF SANAD.......................................................................................45
3.3.1. Period of Prophet[s].......................................................................................45
3.3.2. Period of Companions....................................................................................45
3.3.3. The period of Successors...............................................................................46
3.4. IMPORTANCE OF SANAD............................................................................46
3.5. ORIENTALITS AND SANAD.........................................................................47
3.5.1. Caetani and Sanad..........................................................................................47
3.5.2. Sprencher and Sanad......................................................................................47
3.5.3. Horovitz and Sanad........................................................................................47
3.5.4. Colson and Sanad...........................................................................................48

3.5.5. Mongomery watt............................................................................................48

3.5.6. Robson............................................................................................................48
3.5.7. Professor Schacht and Isnad...........................................................................48
3.6. THE PURPOSE OF FITHNA IN THE WORDS OF IBN SIRIN IN THE
VIEW OF ORIENTALISTS....................................................................................49
3.6.1. Schacht and Fitna...........................................................................................49
3.6.2. Robson and Fitna............................................................................................49
3.7. FITNA IN THE VIEW OF MUSLIMS.............................................................50
3.8. SOURCES OF ORIENTALISTS IN STUDYING ABOUT SANAD..............50
3.9. CONCLUSION.................................................................................................51
CHAPTER: FOUR

ORIENTALITS AND MATNS.............................52

4.1 INTRODUCTION..............................................................................................52
4.1.1 Definition of Matn..........................................................................................52
4.2. APPROACHES OF ORIENTALISTS TO MATN...........................................52
4.2.1. Caetani and Matn...........................................................................................52
4.2.2. Goldzier and Matn..........................................................................................52
4.2.3. Josef Schacht and Matn..................................................................................53
4.2.4. Horovitz and Matn.........................................................................................53
4.3. FORM CRITICISMS [NAQDUL-HADITH]...................................................54
4.3.1. Criteria of Knowing Fabrication in Matns.....................................................54
4.4. GOLDZIER AND CRITICISM ON HADITH [LA THASSUDDDU ARIHALA ILLA ILA.]...............................................................................................55
4.5. CONCLUSION.................................................................................................56
CHAPTER FIVE

ILM-RIJAL.................................................................57

5.1. INTRODUCTION.............................................................................................57
5.1.1. Ilm-Tariq Rijal:-.............................................................................................57
5.1.2. Ilm-jarahi wa-thahdil......................................................................................58

5.2. ORIENTALITS AND ILM RIJAL...................................................................59

5.2.1. Goldzier and Rijalul-hadith............................................................................59
5.2.2. Goldier and Abu hurairah...............................................................................60
5.2.3. Goldizher and Imam Zuhri.............................................................................61
5.2.4. Goldzier and Ibn abbas [r]..............................................................................62
5.3. ARGUMENTS AGAINST ABU HURAIRA...................................................62
5.4. CONCLUSION.................................................................................................67
CONCLUSION.......................................................................................................69
BIBLIOGRAPHY..................................................................................................71

ABSTRACT
This study entitled with Authenticity of Hadith literature : With Special Reference to
Orientalists Views focuses mainly on oriental studies in the field of sanad ,matn
[text], recording and ilm-rijal [ sources of hadith transmission] and analyses the
arguments in the basis of ulumul hadith [science of hadith ]. The researcher highlights
the allegation of Ignaz goldziers work, who had played an inevitable role in studying
Islamic law and had make effort to study about hadith literature. After a brief
introduction about orientalism and its history, researcher passes through the
fundamental and basic four factors of hadith exploring the orientalists views by
indicating to muslim scholars stance upon them, with conclusion from my part .It is
the need of time such like this studies about authenticity of hadith to define our stance
and to ensure the authority of sunna in the light of modern theories.


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INTRODUCTION
Hadith literature is an important source for the investigation of early Islamic history
and it is the second cornerstone in Islamic legislation. It provides documents for
understanding of the legal, cultural, and religious ideas. Hadith is also the repository
of sayings and practices of prophet[s. The hadith literature is one of best examples of
Arabic prose from the period of the beginning of Islam.
The word hadith means new as opposite of qadim which means old. The
Sunna and hadith are commonly used as connotations which Sunna1 means
precedent and custom. All of these take account in Sunnas limit. The life of
prophet, his discourses and utterances, his actions, his silent approval and even his
passive conduct are the part of sunna. The definition may be differing according to
jurists, usul-fiqh, usulul-hadith.and etc. The importance of hadith literature is same
value as Quran. The Quran orders to Muslims to follow the messenger in many
quranic verses.
All the way through the history of Islam, the Quran and hadith have performed
a creative role to shape Muslim in everyday life. Hadith endowed with the basic
knowledge and sources of sira of prophet[s] by Filling in details with regarding events
pointed out briefly in the Quran and it provides a bulk of information about all aspect
of community.
During the lifetime of prophet[s], his companion eagerly learnt ahadith from
him without losing its essence. Many of them wrote down in palm trees leaves, by
hearting them, they spread them among the friends. Like, abu-hurairah kept constant
company for three years at the sacrifice of all worldly comforts to see and hear what
he did and said.
Before ending first century, a large number of hadith were partly written and
partly orally transmitted. Tremendous and continues travels were taken for this
purpose in second century of Hijra. After the death of prophet[s], his companions and
successors collected reports and kept them in the pages for coming generation. The
transmissions of hadith become a trend and occupation after his demise.
Von Kramer says that2:

1 The word sunna also used to hadith by abu bakar , umar,ali [r].see wensinck
,concordance.voll.ii, 555-558

In third century the bulk of six massive collections were written by great
scholars of different world. They commonly known by the name of their compilers:
al-bhukhari, Muslim bin hajjaj, abu-dawud al-sijassthani, ibn majhah al-qaswini, abu
isa a thirmudi, and abu Abdu rahman al-nasaai.
After the period of six classical texts and codification, the styles of research
naturally changed and utterly revolutionized. Scholars examined the six books from
every corner, wrote commentaries and details about the content in it. This also resulted
to form many houses of hadith in the world .like the Deo-band in India and darul
hadith in Egypt. The first of that type was formed in Damascus.
There are some types of categorization of hadith literature which are
commonly
knownasSaheef

2 Siddiqi, muhammed zubair. Hadith literature; its origin ,development, special

features and criticism,.p.7 .islamic book trust .2006

a3,juz4,risala5,musannaf6,musnad7,mujam8,jami,9,sunan10,musthadrak11,mustakrhraj12
and arbainiyat13.
Apart from this development, texts on criticism of hadith were written by
scholars to ensure the reporters authority, and reported thing in authentically style to
preserve the hadiths from the falsifications and mixing words.
Through this branch, the ilm al-rijal [science of sources of information] was
formed,and counting chains became as the part of criteria for nature of hadith text
[matn] for testing the authenticity of material. In the result of this, Muslim scholars
were used three terms generally to examine the validity of hadith. : Shahih [sound],
the most accepted one, Hassan, [good], somewhat below the first, daif [weak], the low
level.

3 This is the collection of sayings of prophet (pbuh), which were written down by one
of his companion during his life time.
4 This is a collection of hadith handed down on the authority of one single individual,
be he or she a companian, or member of any succeeding generation.
5 This is a collection of hadith which deals with one particular topic selected from the
eight topics into which the contents of the jami books of hadith may generally be
classified.
6 A large collection of hadith in which traditions are most related to all topics
.including the muvatta of imam malik, shahih Muslim.
7 Literary meaning supported. It is used only for those collection of hadiths in which
they are arranged according t othe names of the final authorities by whom they are
related.such as musnad of abu daud,ahmad bni hambal and etc.the musnad works
sometime may be used in order t oalphatic order and some time is used according to
relative merit in the receiving islam,and some time ,it is used according to the affinity
of their tribes to the prphet[s].a large number of musnad works are mentined and
discussed by haji khalifah in kasfu zzunnun.
8 Generaly appiled to those works related on various subjects by arranging in
alphaphetic order.the best work in this field is known as muhjam of abul qasim
sulayman ibn ahmad ibn ayyub al-tabrani.

Totally, the importance of Sunna was recognized by all Muslims by centuries

without some groups, such as muatazili, khawarij, etc. but, the western scholars have
been taking keen attention in hadith collection as well as in other branches of
knowledge in Islamic subjects for about 200 years. They made critical studies of
hadith analyzing and editing many original and authentic Arabic texts on the base of
these subjects by recording its merits and demerits, especially in Quran and hadith
literature. After the tasting the failure of crusades in political and military field, they
turned their face in to intellectual field. The colonial ambition reached them to study
and research Islamic civilization from religious, historical, and societal perspective.
They didnt arrive at the truth in their study or research mainly for two reasons.
First, the battle leaders and military commanders were driven by religious
fanaticism. When the troops entered Jerusalem in the world war first, Lord Allenby
said a historical sentence now the crusades have truly come to an end.
Second, an intellectual prosperity achieved by the west in the 18 th century
and 19th century injected in the mind of westerners a great deal of pride and
haughtiness. They represented the carriers of all civilization and claimed them only
able to think logically and analyze critically.
Although, the main aim and objective of orientalism was to establish in the
name of study on eastern countries culture, languages .etc. gradually, the researches
and studies concentrated only on the Islamic branches and sources. At last time, they
reached in to hadith literature .one of the famous Hungarian and Jewish scholar, Ignaz
9 This is a hadith collection which contanis tradition relating to all eight topics listed
above under rubric of risala.the books shahih bhukhari and tirmidhi also known as
jami.but,the shahih muslim is not jami,because it doesnt contains all chapters of
quran.
10 A collection of hadith which contains hadith of ahkam{legal tradition}only.
11 The collection of hadith which
12 A collection of hadiths in which a later compiler of them collects together fresh
isnads for such traditions as were collected by a previous compiler on the basis of
different chain of isnad.
13

goldzier, who is considered as the father of hadith literature from the Orientalists, and
his book became a holy book to coming scholars in this filed depending on his
concepts .he had written a book in the topic of Muslim studies 14 by discussing all
aspects of hadith literature, trying to disinterest the authenticity of hadith in light of
evidence from irrelevant quoting and texts from maghazi and sira or other isolated
groups in Islam. but ,there were some documents and files have been published
.Really ,there is need to change and modify the theory of ignaz golzier.
A.sprenger, Edward .E.Salisbury ,O.V .Houdus , I.Krehl, Ignaz Goldziher ,
T.W.Juynboll, J.Horovitz, A.J.Wensinck , M.Watt, Josef Scacht and J.Robson made
important contributions and works to the study about hadith literature, by raising
intellectual and fundamental questions with regards to authenticity and historical
criticism on the basis of their own concepts .
They concluded some allegations according to hadith literature as follow:
1. Hadith is largely based on mere oral transmission, and after that the process of
recording was held.
2. The number of hadith which existed today is much larger than in earlier collection.
3. The hadith reported by young companions are much larger in the number than those
related by older companion.
4. Many of the hadith are contradict one another.
5. The criticism on chain [sanad] was by ignoring the possibility of fabrication in texts
[matn].
According to these five allegations resulted by the cause their study, I
summarize brief details here for the insight to readers, that will discuss later.
a)

Many of hadiths were written by companions in papers, namely known

as sahifas which were later on read by them to their also by student.
Therefore, the word mere oral transmission irrelevant.

14 German version of this book is muhammedanishe studien

b)

The increase of numbers of hadith than early collection was in the cause
of expansion of Islamic empire

in various countries ,the followers

sought hadith after a great attempt to collect hadith through the

countries by narrating what they have heard to their to disciplines of
that countries..Therefore, the chance to record or collect more haidths
will be to the coming generation from all written records and
tremendous journeys.
c)

It is true that the younger companions were reported a large number of

hadith than old companion. Because, the older companions had passed
away soon after the demise of prophet[s] ,therefore ,they could not to
report all hadiths heard from prophet[s]. Then, there were many younger
companions like abu hurairah, ibn abbas and others were lived more
years after him. In this result, we can find out many reports by them
.Robison has said that a traditionalist cant to forge the hadith.

d)

This doubt may be true, but the hadith contradictions one to another
may be in the cause of development of law. The peripheral look may
seem as opposite hadith to a reported one. It is due to the lack insight
about the hadith literature, as we can understand this example through
the hadiths on prohibiting or permitting hadiths.

e)

The sanad and matn are intregal part of hadith literature. The criticism
on sanad also was the criticism on matn by regarding the contexts and
conditions of reporters of that time. The details have been described in
chapter four.

I defined some of the allegations of them only to provide some insight for the readers
and to understand the main arguments which have been raising questions about the
veracity of hadith for years.
The inspired thing of me to do this study is that, the endless and continuous
attempt of oriental scholars to fulfill their aims and objectives in the research field
about the Islamic law, history, philosophy and all aspects of Islamic branches of
knowledge by devoting their minds with all preparations to materialize their dreams.
Therefore, I selected this relevant topic on authenticity of hadith: with special

reference to orientalists view to be aware and sense about the allegations in the
traditional field. I depended for this work on both classical by Islamic scholars and
modern texts by orientalist to verify and to bring forward the views, and to prove what
is the reality in such case, with the help of historical evidence and analytical views.
First chapter includes on the title of orientalism, discussing the definition of
orientalism, history, different types of school, motives and aims, category of
orientalists their contribution to hadith literature and their studies in hadith literature.
The Second chapter entitled on recording of hadith and orientalists mentions
three phases of recording [period of prophet[s], period of companion and period of
followers], official recording in the period of umar bin abdul aziz, by stressing on
views of orientalists about the official

recording ,meaning of word tadwin and

different types of transmission which were held through period.

Third chapter related to sanads authority based on the evidents from clasical
texts in science of hadith [uloomul-hadith], including the scepticism of orientalism,
criteria for the verification of sanad by muhaddithun,
Forth chapter entitled with orientalists and matn includes on the meaning of
matn ,approaches of orientalists to matn ,criterias to know about fabricated hadith and
special opinion of ignaz goldzier about hadith [ la thasuddu rihal]
Fithh chapter covers on ilm-rijal and orientalits, ilm-jarahi wa thahdil,
goldier and abu-hurairah, ibn abbas and imam zuhri and golzier.
I stressed in this work mainly on recoding of hadith ,sanad ,matn,ilm-rijal due
to the that are the main base of hadith literature .If we can prove the authenticity of
these ,we can solve all problems and doubts according to it .
I believe that this work will be use full one who wants to know about hadith
authenticity by comparing to orientalists views. In my opinion, it is a very relevant
study and very rare sources are available in English language. Therefore, I tried to
complete this study in my best.

CHAPTER: ONE
ORIENTALISM

1.1. DEFINITION
The word orient means east and occident means west. 15 Orientalism is a term used by
art historians, literary and cultural studies scholars for the imitation or depiction of
aspects of Middle Eastern, and East Asian cultures

by American and European

writers, designers and artists.(16)

Orientalism has a lot of definitions mentioned by scholars. Orientalism is the
systematic study academically about eastern languages, arts, religion, and music and
cultures

socially, culturally and politically. (17 ) But it was mainly concentrated on

geographical study of Islamic World particularly in social, cultural, economical,

political, moral and religious domination of the West. Briefly, we can call orientalist
one who included in studying of eastern culture and history socially, culturally and
politically. Nowadays, orientalism changed its faces according to modern approaches.
It had conquered all parts .like, films, newspapers, broadcasting zone. The academic
discipline in the name of Oriental studies is now more often called Asian studies.
1.2. HISTORY
It is difficult to define the beginning of orientalism. Westerns began to study about
Islam in early phases. Official beginning of orientalism was after the Vienna council
which held in 1312 by starting chairs for Islamic studies in different universities 18.In
13th century Alfonse, the king of Qasthala appointed the Michal to study Arabic and
15 Oxford English dictionary
16 http//en.wikipedia.org/wiki/orientalism.
17 The oxford encyclopedia of Islamic world .p.278.oxford press .2009
18Al-hazhari ,
edi.1404.H.

Al-isthisraq

wal-khalfiyyathul

fikriyya

lilsirahi,p.18.cairo.first

Islamic texts. With his sincere support, he translated many classical books from Arabic
to Greek. The king sent these scriptures to university of Paris to print as books.
It difficult to find out who is the father and founder of orientalism .some
historians say that the foundation of orientalism led by John of Damascus, a Christian
scholar who was a great friend of Umayyad caliph yasid. 19

The beginning of

orientalism was different in various countries .We cant find real year of starting in
any country. According to some views, orientalism began in Italy 1779, in France
1799. Totally, the spread of orientalism led in the end of 18 th century. After the crusade
war, it spread out to all parts of the world. The great migrations of bishops to France
pave the way to the intellectual works of Christians against Islam.
They understood the ways of Islamic culture and they imparted them as their
own culture. After the completion of this study from France, they build translation
centers and Arabic institutions to teach the Arabic language. Through these centers,
many classical and historical texts were translated to Greek and Latin languages.
Gradually, many European countries started Arabic departments and Islamic
departments in the name of teaching the Arabic and Islamic history .But, by gaining
the knowledge from the books, they understood the all methods of Islamic culture and
Islamic history, and they started to question the authority of Islamic texts and Islamic
history. At last, orientalism worked for missionary purposes. In addition to, many
institutions also started in Arabian countries. Such as, al-mahal sarqi in Lebnon and
the academy of Egypt in Egypt. The first orientalist conference was held at Paris in
1873.
In the behind of everything lays some causes and factors to react them. In
oriental studies we face with the two concepts of geographical orient and MentalCultural orient. Orientalism also was the result of Islamic progress in all branches of
knowledge. They had some contexts and forces behind orientalism commercially,
colonially, religiously and academically. Firstly, their aims were an intellectual
crusade in religious field. But, gradually it passed to colonial and political level.
With the support from Christian priests, scholars from the rest of the world
tried to depress the ideologies of Islam. The important cause of attack against Islam
was the shining and attractive style Islamic of civilization. As an American orientalist
Robert bean says westerns interest in study of styles of Arabs, was only intending to

19 Sardar, siyavuddin.orientalism.p.18.viva books private limited .delhi.[2005].

conquer the Islam firstly .therefore Islam had conquered the world once. We didnt
allow occupying the world again .The flames of first didnt go fast.
Shortly, the real aim of orientalism was to Christianize the innocent
Muslims20
European powers tasted the failure of crusade first and last. Instead of
conquering the lands of Arabs, they started to study about the peculiar culture and
amazing civilization of Islam, including the arts, languages and history .They
picturized Islam as different groups. Dividing the Islamic history in to Amavi,
Abbasid, mumluks, suljukhs, and Othman, they performed their own role in making
colonial power in eastern countries.
In short ,Orientalist histories are useful, because they show us the image of
our past through a different and biased perspective, motives and compulsions,
distortions and prejudices, provide the Oriental writers with the counter-compulsion
and with the incentive to research his own history in an enlightened and objective
manner(21).
In my opinion, orientalism is a group of intellectuals aiming a intellectual
crusade in Islamic field.
1.3. MOTIVES OF ORIENTALISM
There were some motives to oriental studies. We can found it if we observed and
explored in various phases. In which oriental studies passed through the some phases
by depending on some motives. It may be united motives or separated motives
Religious motives
The beginning of orientalism was the hands of Christian clergies with continuous
guidance from the churches .Christian fanatics motivated them to deny the messages
of Islam and distort its facts and assaulting prophets and they gave bad shapes to
message of islam .Majority of Christian leaders introduced islam as it didnt deserve
to embrace and spread especially after the intellectual renaissance in Europe. Christian
leaders frightened people embracing Islam and they motivated by this to fabricate and
205Al-daib., abdul azim , Al-manhju hinthal musthasriqin, p.339
21 A. Al-Da'mi,Muhammad, Orientalism and Arab-Islamic history: an inquiry into the orientalists'
motives and compulsions

distort bad shape to Islam and they engaged to spread it among Europeans to persuade
them that Islam is rationalism and not deserved to embraced it.
Oriental studies continued through this style until the starting of 20 th centaury .when
the relation between east and west increased, lot of Europeans knew about Islamic
facts and behavior of its prophets .So Orientalists authored books about prophet. They
distorted his history and said he isnt a prophet .Christian scholar attacked Islam
strongly in this phase .They critically authored books about beliefs and they
penetrated misconceptions, weakness and doubts in Islamic traditions and
civilizations.22
Colonial motives
After the defeating in the crusade wars westerners didnt disturbed from their
ambitions which was obliviously religious and really colonial .By this war they
entered in Islamic world and western scholars engaged on studying about east from all
parts to know their center of power to weaken it and weak center to seize it . When
Europeans were capable martial on east especially after the first world war they
experienced to reduce the power of east .Orientalism directed towards weakening
spiritual and moral strength in eastern places by making skeptics in its beliefs ,values,
civilizations and customs and they made skepticism in Islamic beliefs and
understandings.23
Political motives
Western countries obtained oriental studies during the period of colonialism in the
Islamic world and after it. Then all the ambassadors were appointed to islamic
countries to know about oriental studies and to know eastern languages and they could
contact with the politicians, thinkers and journalists .then they started to spread the
political attitudes of Europeans and related to this they transmitted sands in eastern
parts to separate Islamic countries each other by various mediums and means
22 Husian ahmad ,Dr muhammad bahaudheen, Haqeeqathul isthishraq vamouqifuhu
minal islam mundhu luhoorihi ila nihaythil alfiyathi saniya ,international islamic
university press ,Malaysia,(2003) ,p 73,74.
23 Ibid,p.74

.Ambassadors performed their roles very well in eastern countries by making helpers
for their countries on political ,intellectual and educational highness whereas they can
break out riots and rebellions in east to defeat all of eastern countries.24
Economical and commercial motives
Economical and commercial motives had acted in the developing of orientalism and
motivated orientalism for the ambitions of Europeans to built markets and cities to
spend their goods and productions after the industrial revolution in Europe and to
achieve natural resources and internal land wealth from Islamic countries. They
wanted to buy it for cheap rates to their industrial profit and to live Islamic countries
economically under them.
They exploited all these and demolished domestic industries and prevented
productions of liveliness things from factories in Islamic countries by political
pressures in some places and by making deliberately revolts and crisis in other side
then it spread to all over. Then generally east and especially Islamic countries became
consumerist profitable market of west. Westerners took raw materials from east to
their factories and industries for cheap rates and returned after production it to there
for expensive rates.
Educational motives
Some of the Orientalist turned to orientalism by the attraction to know the civilization
of societies, religions, cultures and languages. They werent danger to Islam because
they didnt decide distortion or fabrications. Then their studies and dissertations were
closer to fact and good methodology. By these their oriental works have little false
than others. False happened in their works was by their ignorance about Arabic
languages and its styles. And their false wasnt deliberately happened.
Some of these Orientalists embraced Islam by the result of their impartial studies like
Alfonse atheen deanhe titled nasaruedheen he authored some books in Islam like
(asathun khassa bi nuril Islam and Muhammad Rasulullah). Some of them were
Mouris Bukkai and he authored a book about Quran and science in French language
and translated it two Arabic by the name dirasthul Quthubul Muqaddhas fi lauli
24 Ibid p 75,76

marifil Hadis and some of them was Zeggrid hogg author of book Shamsulla
thashthiu ala jharb.
These Orientalists who engaged Islamic studies they hadnt achieved contentment of
churchy leaders and Christian theologizes. They couldnt satisfy the political leaders
and general researchers relatively. They couldnt achieve and wealth or persuasions
from anywhere. So they became little in numbers.25
There was some scholars who wrote that more significant motive which westerners
started to consider east in past and present especially gulf of Arabia was with
geographical approach and it was very easy to transfer Indian commercial items to
Europe by the medium of agents from Arabia, Portuguese, Holland, France and
England. Gulf was separated, before the discovery of petroleum from the various parts
and after the discovery of it increased significance of gulf to significant studies in
various parts.26
1.4. DIFFERENT SCHOOLS OF ORIENTALISTS
With aim of spreading the message of orientalists, they penetrated to all parts of the
world by intellectually, they hardly worked to build new schools and centers to teach
Arabic language and translate the classical texts in Islam. It is a great praise worthy
deed that they devoted their minds to study about different branches of Islam. The
schools like German, French and Brittan played a vital role in this field. Under these
schools many scholars worked sincerely for their country to exchange Arabic texts in
to their own languages.
The divisions of schools of Orientalists depended on the views of classifier .Some
historians classified according to country and others classified according to political
and colonial purpose. Najeeb haqik27 divided in to political school which will include
the political invasion through the culture, languages, etc. Dr. Husain al haravi
classified Orientalists into school of Quran, school of history of prophet and school of
history of Arabs .The classification of schools according to their purpose or motives

25 Dr Naji, Al Isthishraq fi dirasathu fi thurasil Arabi p: 25

26 Risalathul haleejul Arabi, Kingdom of Sauidia Arabia HQ. 6, 1985, P:150
27 One of the famous reacher in the orientalists studies

may be difficult. Therefore, I tried to classify schools geographically, such like, school
of France, England, etc.28
.14.1 School of Germany
The research scholars of Germany had started to study Arabic language and literature
in early times. By the result of revolt lead by Martin Luther king against church, many
changes brought in European continent. The German orientalism was an intellectual
group in academic level. 29
1.4.1.1 German Orientalists
a) Johann Jacob Reiske (1716-1774)
He is considered as the founding father of Arabic studies in German. His primary
study was in university of Leipzig and went to university of London for further studies
in Arabic literature and Arabic writings.30
b) Jullius Wellhausen (1844-1918)
He was specialist in Islamic history and different groups in Islam. He took a great risk
to study the thariq twabri and wrote a book on the topic the fall of Arabian
imperialism. His other important books are al-khawarij and shite. He had written a
biography of Prophet Muhammad [s].31
c) Theodor Noldeke (1836-1930)
He was born Cambridge in 1836, March 2. He also studied at university of Leipzig.
After gaining the knowledge in Arabic field, he appointed as a lecture in Islamic
studies and Islamic history. His interest area was Arabic poetry and nahve {Arabic
grammar]. He submitted PhD work in 1860 on the topic history of Quran, which was

28 http://www.madinacenter.com/post.php?DataID=36&RPID=36&LID=2
29 ibid
30 Abdel Karim Ali Paz. Fabrications Philip even Carr Brockelmann on Islamic
history. (Jeddah: Tehama for publication 0.1403 to 1983)
31 ibid

order lessly chaptered of Quran. According to Abdurrahman bedevil Noldeke is

considered as the father of German orientalism32.
d) Carl Brockelmann (1868-1956)
He was born in 1868, September 17 in the village of rosthoke. Under the supervision
of Noldeke, he studied in department of classical languages. He mainly concentrated
on Islamic history. His Main in research field is the history of different groups in
Islam.33
e) Josef Schacht (1902-1969)
He has born in March 15, 1902. He studied eastern languages and he to university of
Egypt to study Islamic jurisprudence and suriyani language. He is one of member in
working encyclopedia of Britannica.
f) Annemarie Schimmel (1922)
She is one of the modern Orientalists of Germany. She began to study Arabic in
fifteenth age. He had gained primary knowledge about Muslims speaking languages,
like, Turkish, Urdu and Persian. She was very interested person in poetry of Iqbal .he
translated the javid Nama to German. Her book on history of prophet [s] is very
brilliant work devoted to Islam. (34)
1.4.2 School of Italy
Italy was the cradle of Arabic studies and Islamic studies in Europe. Many priests
were compelled to study Arabic language under the proclamation of Roman Catholic
organization. Therefore, six chairs for Arabic were formed in different universities.
Italian Orientalists translated more classical texts without losing its originality. The
eminent Orientalists are Carlo Alfoso Nallino and Leone Caetani35.

32 ibid
33 Ibid
34 ibid
35 Najeeb al aqueeki , al mshtharikoon , darul marif , Egypt (1964),vol.1,cited in
http://www.madinacenter.com/post.php?DataID=32&RPID=32&LID=2

1.4.2.1 Italian Orientalists

A) David Santillana (1885-1931)
He was born in Tunisia. He did his PhD in university of Rome. He specialized in
Islamic jurisprudence and Islamic philosophy. He lectured in university of Egypt in
the department of philosophy, and history in university of Rome in Islamic law. He
has many works in jurisprudence and contemporary law.
a) Leone Caetani [1869-1926]
He was peculiar Orientalist from Italy. He studied many languages including Arabic
and Persian. Therefore, he has many opportunities to visit eastern countries. He spent
most of his money in study field.
b) Carlo Alfoso Nallino [1872-1938]
Born at Torino and studied Arabic language from there. He was lecture in Islamic
history in university of Rome and he had invited as lecture to university of Egypt in
Islamic history.36
14.3 School of Holland
The Orientalists in Holland worked to spread the Christianity and their mind mainly
devoted to missionary works. The book orientalism between subjective and objective
Dr. Qasim samirani is a source for history of Holland orientalism. (37 )
They also concentrated on encyclopedia and dictionaries, including translating texts in
their language. Christian Snouk Hurgronje is main Orientalist, who intended to write a
book about Mecca and changed his name as Ghaffar. He visited Mecca and studied
about by staying there six months. As result of study, completed book

36 Abdul Latif is essential. Flags preachers in Europe: Dr. Zaki Ali mark. (Jeddah: a
world of knowledge 1418-1988), p 123 and article by Dr. Zaki Ali published in the
Journal of E-Islamic 25/06/1963.
37al-samurani , ,qasim .Al-isthiraqu bainal mauzuhiyyathi wal-ifthihaliyya.p.103.[alriyaz 1403]

In two volumes, Arnet Jan Wensink is second great Orientalist, who is author of
mujamul mufahris ( 38 ). It is an index to hadith literature. Orientalists in Holland were
very interest in research field and Holland has a centre in Egypt to research works.
1.4.3.1 Orientalists in Holland
a) Rienhart Dozy [1820-1883]
He was born February 21, 1920 in the land of London. PhD gained in 1881 on the
topic details of banu-ayyad on writers of Arabs. His interested area was on Arabic
scriptures, especially on the book of ibn-sam.
b) Michael Jan De Goje [1836-1909]
He was born in August 9, 1836. He specialized on oriental studies in university of
London. His PhD was on the topic the models of Orientalists in describing eastern
countries. He was very inspired in Islamic history and geography. He stressed on
studying on futhul buldan of balladry.
c) Christiaan Snouk Hurgronje [1857-1936]
He was born February 8, 1857. His main teacher was Theodor Noldeke, the German
Orientalist. He worked as officer of Holland in Indonesia. He is a role model for
Orientalist to utilize their knowledge same time to invasion and academic field.(39)
d) Arnet Jan Wensink -(1882-1939)
He studied under the supervision of Christian Snouk Hurgronje and Michael Jan De
Goje. He did PhD on the topic Muhammad and Jews in medina in 1908. He wrote
muhjamul mufahris by help from different university scholars. It regarded as a great
contribution from orientalists to hadith.
e) Jacque Warrensburg
He was born in March 15, 1930.he studied law and theology from university of
Amsterdam in the period of 1953-1956.after that, London and Paris. He got chance to
visit Muslim countries. Like Iran, Lebanon, Egypt and Jordan. His PhD work was on
the topic Islam in the mirror of the west from university of Amsterdam. He played a
38 An index had written to this book by fuhas abdul baqi in the name of mifthahu
kunuzi Sunna.
39 al-samurani ,qasim,,Al-isthiraqu bainal mauzuhiyyathi wal-ifthihaliyya,[al-riyaz
1403] [110]

great role in the work of encyclopedia in second edition. He also was lecture in
Islamic universities.40
1.4.4 School of France
It is considered as important school of orientalism in historical context, which started
in time western studies in 1795. There is no any discourse on who is the founding
father of French orientalism41 .It is sure that Silvestre de sacy is the main head of
French orientalism. France is known as the kaba of orientalism. France emphasized
on oriental studies by offering or sponsoring scholarships to the scholars. The French
invasion on different countries also helped to the spread orientalism in France. As
Bernard Lewis (42 ) says:
French government had sent a troop of French scholars to provide training to
soldiers in Turkey .But, they attacked the books in poetry and literature and
looted to their country.

1.4.4.1 French Orientalists

a) Sylvester de Sacy [1758-1838]
He was born in 1758 in the land of Paris. He Studied Latin, Greek, Persian and
Turkish. He had presented many papers about Arabic poetry and Arab history .he
wrote an Arabic grammar [nahve], which was translated in German, English and
Denmark languages. Therefore, all French Orientalists are depending on the book
silvester to study Arabic grammar. He also worked in 1797 as an officer in military to
Egypt before the attacks of Neapolitan43.
b) Louis Massingon [1883-1926]
40 ibid
41Samurai, descriptive index of publications Orientalist at Imam University, 1408, p
15
42 A British orientalists

43 Said. .Orientalism,pengune books ,London (2003), p.129

He was born in Paris. He did his PG in Arabic language in oriental studies. He visited
many islands and eastern countries by connecting the relationships to great
Orientalists of different parts. Like ignaz goldzhier and Christian Snouk Hurgronje.He
lectured in oriental school in Cairo one year and also lectured in al-azhar University,
by putting on the dress of Egyptian. His interest area was Islamic Sufism and did PhD
on the topic pains of Hallaj: martyrdom of Sufism in more than 1000 pages.
c) Maxim Rodinson [1915]
He was born in January 26, 1915. He did his PhD in poetry and he had lectured in
many universities from Libya and Syria. He gained many gifts from Government. His
important works are Islam and capitalism and Muhammad.44
1.4.5 School of England
The invasions of British Empire are old as the history. Therefore, it has emphasized
on the attacks on Islamic countries and intellectual crusade on Islamic studies. The
main attention on Islamic studies was after the Second World War. The first chairs for
Islamic and Arabic studies started 1632 and 1636 in the universities of Cambridge and
oxford respectively. In 1916 started the oriental centre was build at Africa. By the
result of invasion of England on Indian continent in this time, British government also
started oriental centers in India. Within few years England became the capital of
orientalism. The Orientalists were sent to different parts of world to study about
country and seek the possibility to build oriental centers by government.45
1.4.5.1 England Orientalists
a) William Bedwell [1516-1632]
He was a strong catholicon. Due to the study in his child hood about Christianity and
theology, he exposed anger against Islam. He wrote a book about Prophet Muhammad
[s] in quibbling words.46
b) George Sale [1697-1736]
44 ibid
45 http://www.madinacenter.com/post.php?DataID=32&RPID=32&LID=2
46 Alastair Hamilton. William Bedwell The Arabist (1563-1632). (Leiden: 1985) p. 69

He was born at London. His Arabic and theological study were from a Syrian scholar
who was expert in Arabic language. He translated the holy Quran by filling doubts and
falls stories. It is very amazing that Abdurrahman bedevil says about his Quran
translation it was the parts of Christian missionary and a document for Orientalists.47
c) David Samuel Margoliouth [1858-1940]
He began his primary study by studying Greek and Latin languages. He wrote books
about prophet [s], Islam and relationship among Arabs and Jews .he exposed his
enmity to in indirect way.48
d) Sir Thomas Walker Arnold [1864-1930]
He considered as one of the neutral Orientalist. He loved the languages in his infancy
and his primary study was in university of Cambridge. He lectured in university of
Aligarh in India for ten years. In this period he completed a book about Islam the
preaching of Islam. After the lecturing in university of Lahore, he returned to London
to become librarian of British library. He selected as the member of Islamic
encyclopedia under British government. He has written many books about caliphate
and Islamic theology.49
e) Sir Hamilton R. A. Gibb
He was born in January 2, 1895 in the land of Alexandria. He spent his child hood in
Alexandria with his family. After the study in Arabic language, he lectured in
university of London in 1921 and continued until become the head of Arabic
department in 1937. He appointed to start chair of Arabic in university of Cambridge
and had visited America as the supervisor to center of oriental studies. His books are

47 Abdel Rahman Badawi. Encyclopedia of Orientalists. (Beirut: Dar al-Ilm millions).

1984. Pp. 252.
48 Ibid p 379
49 Mahmoud Hamza Azzouni. critical study to the letter of invitation to Islam by
Thomas Walker Arnold. Search supplementary Master's degree at the invitation of the
Higher Institute of Islamic Call Medina and translation derived from an article Aurel
Soerin in the records of the British Academy Aurel Srien. "Proceedings of British
Academy" One thousand nine hundred thirty

Islamic conquest in middle Asia [1933], the challenges facing Islam, and
Muhammadanism and a book about prophet [s].50
f) Montgomery Watt [1909]
He was born in March 14, 1909. His father was a priest, who studied academically in
the universities of oxford and Adam berg. Watt became the head of Arabic department
in the university of Adam berg from 1947-1979. He was called as lecture to the
universities of Washington and Torino. He has more books. They are; Muhammad in
Mecca, Muhammad in medina, Islamic philosophy and theology, a short story of
Islam [1995] and the real religion in our world [996].51
g) Arthur John Arberry [1905-1969]
He was born in May 12, 1905 in the village of Bortimus south zone of Britain. By the
encouragement from a teacher he studied Arabic and Persian languages. He went to
Egypt as a head of school of literature in old language studies [Greek and Latin].
He has many books in different branches of knowledge and translated many texts. A
short introduction to Sufism is a best work in Sufism. He had worked as military
officer in the period of Second World War. In 1955, he published the translation of
holy Quran with a long introduction, it is considered as main work in Islamic
studies.)52(
h) Bernard Lewis

[1916]

He was born in May 31, 1916 in a Jewish family. His primary study was from
colleague of Wilson. He did PG in university of London and went university of Paris
for higher study. In 1939, He did PhD about principles of Shiite. He was called to
lecturing in different universities in Europe and America.53

50 Wrote Albert Hourani translation expanded Hamilton Jeb in his book: Europe and
the Middle East (London: The Macmillan Press Ltd.) 1980.p 104
51

This translation by Watt himself sent to the researcher a copy of the brief

biography published in a directory British researchers, and I am currently preparing a

book (the reality of religion in our time) for translation and publication,cited in
http://www.madinacenter.com/post.php?DataID=35&RPID=35&LID=2
52 Abdu rahman al badvi, mousooathul musth shriqeendarul ilm limlayeen, Beirut,
(1984) p.5-8.

1.4.6 School of America

The decline of colonial power

of the Britain after the world war on countries,

America became the great power in the world. American orientalism started in 19th
century by laying the foundation of the west. Many research scholars were sent in
to Islamic countries to collect classical texts and manuscripts to keep in the University
of Princeton. According to Marco polo, American orientalism reached in to the peak
of glory after the first half of 20th century.
In 1952, American government officially announced to all universities of the country
to start the centers and departments in Islamic studies. Many important Orientalists
like, Sir Hamilton R. A. Gibb and Josef Schacht visited important universities of the
country and strictly compelled to begin oriental studies as far as possible.
By the short time, American orientalism shined in the world in the field of
specialization and concentration on Islamic subjects in modern methodology. We cant
find neutral Orientalists in this school. All of them were biased and mentally filled
with bitter enmity against Islam. 54
1.4.6.1 American Orientalists
a) Cornilius Van Dyke
He studied the Arabic language from Lebanon. He shared in the building of cant
university of America and interested in the translation of bible in to Arabic. Some
details about him only seen.
b) Dunckan Black MacDonald (1863-1943)
He was born in England. Intending the higher study he went to Berlin, after the
completion of study, he went to America in 1893 to study the Semitic languages. He

53 -CE Bosworth, et al. (ed.) the Islamic World from Classical To Modern Times.
(Princeton, 1989) pp IX-X and Also Who's Who in the USA 1989, quoting doctoral
thesis prepared by the researcher entitled approach Orientalist Bernard Lewis in the
study of intellectual trends in Islamic history, and published my King Fahd
National Library in Riyadh in 1416 Banon: Orientalism and intellectual trends in
Islamic history, pp. 69 et seq
54 http://www.madinacenter.com/post.php?DataID=36&RPID=36&LID=2

and zouwamer together build school named as Canada to research purpose and a
magazine to spread the message of that school.
c) George Sarton [1884-1956]
He was born in Belgium. He specialized in natural and experimental sciences. He
studied Arabic from university of America in Beirut. He lectured about the specialty of
Arabs among the world. His main work is a open door to history.
d) Gustav Von Grunbaum [1909-1972]
He was born in feena in August 1, 1909. He studied at university of feena and
Berlin .he migrated to America in 1938 and joined in the university of New-York and
lectured in university of California. His important is islam in the medieval period.
e) George Rentz
He studied at university of California and philpins specializing in Arabic language and
literature. He had serviced as American ambassador in Cairo. His interest and research
area was about the movement of Abdul wahab. He has more books about the
geographical and historical parts Arabian countries. He passes away before some
years.
f) Wilfred Cantwell Smith
He was born in Canada in 1916. He studied at university of Toronto and specialized in
Islamic subjects and contemporary issues relating to Islam. He lectured in various
collages and schools including the University of Hayward and oriental school in
Canada. His books are: Islam in modern world and belief: a historical look.(55)
g) Barbara Regina Fryer Stowasser
He was born in Germany. After the primary study in his country, he went to university
of Ankara to study Arabic, Turkish and Persian languages. Instead of this he was very
active in studying the Sufism and hadith literature. He gained PhD from the University
of Munster in Germany in Islamic studies.
His main books are: women in Quran, hadith and interpretation and religious and
political development in the view of ibn khaldun. He is feminist and member in
organization of Arabic teachers in America.
h) Richard Bulliet
He did his degree in history, PG in oriental studies and PhD in history and oriental
studies from university of Hayward. He contributed in political and educational field
55 Quthub, Muhammad. Al-musthasriqoon wal-islam.drul vahabh ,(1999) p.226-256

new ideas and methodologies. He had serviced as foreign officer American external
affairs and editor of time magazine. studies in Islamic history about social condition
of medieval century and Islam: a look behind curtain are his important works.56

1.5. CONTRIBUTIONS OF ORIENTALISTS TO HADITH

1.5.1. Muhjamul mufahri lil alfazi hadithi nabavi
It is an index of hadiths, including the hadiths of six classical texts, muvatta, sunan of
imam darimi, and musnad of Imam Ahmad bin hambal. It is authored by some
scholars in different universities in the supervision of Arent wensink.
It is framed in eight volumes. We can find out in 8 th volume the names of
places and persons, chapters and verses of Quran separating from seven volumes. First
volume published in 1936, seventh volume in 1969, and eighth volume in 1988 by
helping hands from organization, societies and academies from Europe, America, and
Japan. This book also available in English and Arabic languages.
1.5.2. Mifthahu kunuzi Sunna
This is also an index dictionary of hadith literature by mentioning the

number

chapters of shahih bukhari,sunan of abu-davud,tirmudhi of nasai and ibn majah,

darimi , and by explaining the number of hadith in shahih muslim ,muvatta of
malik,mundi of zaib bin ali,abu-daud atwayalisi. Quoting the number of pages in
musnad of Ahmad bin hambal, tabaqath of ibn sad, sira of ibn hisham, magazi of alvaqidi. This index is classified according to the readers or researchers mind in an easy
way .this also can be called as the short form of muhjamul mufahris of same author.
1.6. OTHER CONTRIBUTION
Apart from these contributions ,there were some scholars from orientalists who had
tried to translate the classical texts and read or analyze the hadith literature .like
captain A.N Matthews published in 1809 C.E, English the translation of miskhathul
masabih from culcutta and translation of al-madkhal of al-hakim to english
56 http://www.madinacenter.com/post.php?DataID=36&RPID=36&LID=2

D.S Margoliuoth had read every word in the six volumes of the famous musnad of
Imam Ahmad bin hambal.
The translation of shahih bukhari in to enghlish by Muhammad asad also is a
countribytion to hadith literature. Details of some orientalists and their books have
introduced by sibli nuhmani in his book sirathu-nabi.

1.7. STUDIES OF ORIENTALISTS IN HADITH LITERATURE

A lot of time, orientalists spent in Islamic history and literature with a dedication mind
with an eagle eye. After the study of holy the Quran particularly, orientalists turned
their face against the hadith studies in generally. The prominent and eminent scholar
Ignaz goldzier57 is known as the first researcher in this field. He published his study
in 1890 on the topic Islamic studies in German language as muhammadaniche
studein. It is considered as holy text to coming researchers in study of hadith
literature and his methodology was a new trend among the orientalists. After the
passing of sixty years, Joseph Schacht published a study on the topic the origins of
Islamic jurisprudence, which is considered as second bible in research field.
By the result of this study, he founded that there is no any shahih hadith in
jurisprudence subject from hadith literature. Gibb quoted that the work of may be a
good dependence for coming research scholars in cultural studies of Islam and
legislation of Islamic law.
The work of Guillaume in the name of the tradition of Islam contains no
original ideas and draws mostly from goldziers work58
57 Hungarian Orientalist; born in Stuhlweissenburg, Hungary, June 22, 1850; attended the gymnasium
in his native town, and continued his studies at the universities of Budapest, Berlin, Leipsic (Ph.D.,
1870), and Leyden. In 1872 he became privat-docent at the University of Budapest. In 1873,
commissioned by the Hungarian government, he undertook a scientific and thoughtful journey through
Syria, Palestine, and Egypt, spending several months at the Azhar mosque in Cairo, where he attended
the lectures of learned sheiks on Mohammedan theology and the science of law At the Oriental
Congress in Stockholm (1889) he received the large gold medal. He holds the office of secretary of the
Jewish community at Budapest, and since 1900 has been lecturer on religious philosophy at the
Budapest rabbinical seminary.

58Azami, m.m. Studies in hadith literature, introduction. p.10..Islamic book trust

.kulampur.2000.

After these works, there is no any relevant book in hadith studies. Only some
articles and essays

were found. Like the translation of miskathul masabih by

professor Robison and his own several valuable articles in hadith studies.
An American orientalist Gibb says:
The basic knowledge and the foundation of Islamic law most of them
are on the base of hadith. Therefore, if we can delete some items it will
pave the way to the eradication of Islam 59
Another orientalist is Snouck hurgrons who raised question about the authenticity of
hadith by the influence of goldziers views. The arrows of Schacht were more
dangerous, blaming the about hadith as a story of 2nd and 3rd centuries, and couldnt
find any shahih [rigorously authentic] hadith regarding to Islamic jurisprudence. 60
Many of orientalists tried to made skepticism about hadith literature. But some of
neutral scholars have described the hadith as the interpretation of Quran.Jarunbum
says in the book of medieval Islam;61
Hadith is the interpretation of holy Quran; it full fills the verses in the
A.S

meaning and only muhammed is a man woud be loved in the world.

Triton says in the book; belief and practices [1951]

that;

It is very important thing to know about all practices prophet[s].Quran doesnt

mention completely. Therefore, a new classification was started, it is known as
hadith62
The main reason for investigate about the quran and hadith was the consideration of
Muslims them as canonical texts.Really, this biased studies of orientalists also
influenced by muslim scholars such like ,taha hussain ,ahmed amin and muhammed
abu rayya.

59 Dr.musthafa qalid and Omar al-ffarruh .Al-thabseeru wal-isthihmar,.p,98

60 Schacht,Josef. Introduction to Islamic theology and law. . Clarendon press
oxford.1965, p.34.
61 azzarqah ,musthafa ahmed ,Al-hadith nnabavi,.sryrian university p.170.1952
62 [ibid]

CHAPTER: TWO
ORIENTALISTS AND RECORDING OF HADITH

2.1. INTRODUCTION
After the holy Quran Muslims considered hadith as second source of Islamic law from
the period of prophet [s] till this time. The recording process of hadith was in different
stages, the period of prophet [s], the period of companions [shahabah],63 the period of
followers [tabioon].
According to general belief, ahadith were orally transmitted at least for one
hundred years .Omar bin khathab was the first person who requested Abu-Bakr [r] to
record the hadith and al-zuhri recorded officially. By hanging on this point, orientalists
have different opinion.
M.m azami says:
William muir accepts it with the remark of an earlier date than the
middle of third century of the Hijra .while guilllame in referring to this
statement says the hadith most regarded as an invention, and goldzier
and Schacht have harsh opinion.64
The theory of the recording of hadith in the 2 nd century was the consequence of some
misconceptions.
1. Misunderstanding of words; tad win, tasnif, and kithabah which was
misused in the sense of recording.
2. The terms haddathana, akbarana, etc., which were generally believed to be
used for oral transmission.
3. The powers of unique memory of Arabs was under stood that they had no
need to write down anything.
4. Ahadith against recording hadith.
When elaborate these, we will get an insights in this subject.

63 This word is said to one who saw the prophet [s] or accompanied with him in a
moment with belief in Allah
64 azami, m.m .Studies in early hadith literature, p.20

2.1.1 .meaning of tadwin.

1. Tadwin and tasnnif are not in the same meaning or writing down. The lexical
meaning of diwan according to tajul arus

means a collection of booklets [al-diwan

mujthama al-suhuf].then the word tadwin means collection [dawwanahu, jamahahu]

and tasnif means classification according to the subjects.
The statements in Arabic text was mostly understood and
generally translated as meaning that the first person who write down and recoded
ahadith was al-zuhri, nor the compiler or collector.
2. The term haddathana was misunderstood by some orientalists .That this term is
used in the meaning of oral transmission .Spencer was the first person who made it
clear that this word usually didnt mean an oral transmission.65
The word haddathana was used in very wide meaning. If a man read a book of
tradition to his teacher, he could use their words. If a teacher read to student from a
book or from mind. Some scholars applied different terms to these various types of
learning. If a teacher read to his student, then the student use the word haddthana
when he reporting. But, if a student read to his teacher, the term akbarana used.
If any Isnad bears the term haddathana, akbarana etc, it does not mean that the
tradition s were transmitted .but some current methods of that time of handling of
document are as follow:
A).Copying from a written document. b) .Writing down a written source. C).
Reading of a written document by teacher.d) Reading of a written document by
student. e). Transmitting a document orally and recording by student.f). Transmitting a
document orally and it is being recorded by student orally.66
3. Unique and brilliant memory. It is a natural truth that all human beings have
not equal memory status and power. Arabs were very famous in high potential by
hearting which hasd mentioned in historical texts. They were recited poems from the
memory. Memory powers no t the cause of ignorance.

65Ibid.,p.20
66 Ibid.p, 20.

2.2. THE HADITH AGAINST WRITING DOWN THE HADITH

The boook taqyidul ilm authored by al-khatibul bagdadi deals with the subjet of
recording of hadith whether it permitted or prohibitted by prophet [s]. The first chapter
contains on the prohibition of hadith and dissaproval of writing 67
In second chapter he mentions the names of six companions who prohibited
the recording of ahadith of prophet[s]68.They are; abu said al-khudriAbd Allah bin
masud, abu musa ashari, abu-hurarah, Abdu Allah ibn abbas and abduallah ibn
umar. That hadith reported by bukhari in the chapter of kithabathul hadith dont write
aboutme exept quran, if you had written, you should erase it.
In chapter 3, he provides the names of susseeros [tabioon] which includes 12
names who were to be against writing down hadith 69.Ibrahim al-nakhai was against
writting, the reason he gave for his dislike was who ever writes depends on it. In the
consideration of one who hate to record hadith, books were bad stores of knowledge
and the best store was one which was kept in memory and could be utilize when
wants .70
Summing up the argument, the dislike or order to prevent recording was
protection required by a specific set of contexts motivated by care, lest the quran be
mixed with non-quranic material.71
2.3. THE WRITING OF HADITH AND STANCE OF ULEMA72 ON IT
The three hadiths against the recording of ahadith were transmitted by three
companions .1.abu said al-khudri,2.abu hurairah,3.zaid b thabit.The hadith of abu said
67

bagdadi

al-khathibul

annabaviyya.1974
68 Ibid.p36-44
69 Ibid.p45-48
70 Taqyyid.p.58
71 Studies in hadith literature .p.26
72 Scholars in islam

.Taqyyidul-ilm,.p

29-35.darul-ihyahi-sunna-

al-khudri is transmited by abdu rahman b zaid .he is considerd as weak narrator

.therefore, the hadith is weak and unacceptable.
The

same

abd-al

rahman

zaid

comes

in

the

chains

of

abuhurrairah.therefore, this hadith also weak and unacceptable. The third hadith of is
mursal73 the transmitter from zaid is al-muttalib who did not meet zaid. So this hadith
also unacceptable.
The hadith of abu-nuam reported by al bukhari mentioning the man from
Yemen came to prophet[s] when he is talking. Then that needed to write me your
words then, prophet [s] orderde to writ in a paper by a follower74
Imam abu-davud [r] reported a hadith that abdu-allah ibn amr said that I had
writtem what I heared from prophet[s] by intenting to byheart it .then , the some
people from quraish tribe scolded me and do you wirte all hadiths from prohet[s] as he
is a man will talk in the time of anger and satisfaction?. After this, I stoped writing
and I asked about it to prophet.then he said that wirte! I pledge with Allah! Truth only
comes out from lips by indicating his mouth.75
2.4. THE WORKS BEFORE OFFICIAL RECORDINGS
Before mentioning the details of works of early muhadithun, it is very necessary to
indicate some terms with the subject is related.
2.4.1. Kitab
It has two meaning, a letter or book. In many cases context helps to clear all things. In
this context, this refers to the works of companions writings .abdu Allah b amr b i-alas, Jabir etc., were the writers like that books.
2.4.2 Nuskah
This word means copy
73 It refers to the incompletely transmitted hadith, resting on a chain of authority that
goes no further then the second generation after the prophet, regardless, of prominence
or other wise of the successor .
74al- haithami1, ibn hajar .Fathul bari, 1/205,beiruth
75 He repoted this hadith in the chapter of kithabul ilm

Ibn abi hatim al-razi says that ibn wahab and ibn al-mubarak were used to describe
the original books al-usul. The nuskah derived from act of copying student from
teacher.
2.4.3. Shahifah or suhuf
It was known to Arabs even before Islam. The word suhuf also used by Quran, e.g.,
suhufi ibrahima WA musa76.the word originally means sheet. The shahifa of hammam
bin munbah is famous, consisting 138 Hadits and found in print. The shahifa alsadiqah is considered as the first word in this world.
2.4.4. Kurrasah
It means a book let or notebook.
2.5.SCRIPTS WHICH HAD BEEN WRITTEN IN THE PERIOD OF
PROPHET [S].
As mentioned earlier there many companions written down the hadith in the form of
books and there were many written directives or letters sent by prophet[s] to ruling
governors of different provinces .some examples are given below.
1. The script of abu hurairah;
It is well know that he had reported many hadith more than 5000 hadiths .he
devoted his life to report and to study the all movements of prophet[s] by bearing all
difficult and hunger,was not thought avout any eccnomic activity.
The concrete evidence for his scripts .one of his pupils .namely, hasan ibn amr
reportes that abuhurrah took him to home and showed him many books including
the ahadith of holy prophet[s].[jamihul bayan.fathul bari]/77
2. Register of prophet[s] at medina [dasthur al-nabi fil madinah]:
In the period of migration of prophet [s] to medina, he framed a law to the
people of medina, which includes the rights of muhajirin, ansar, Jews and Arabs.
3. Book of swadaqas [kitabu swadaqas]
76 Quran :87,[18-19]
77 Taqi usmani, mufthi.the authority of Sunnah .p.59. this book donwloaded from
site.http://www.central-mosque.com

This book was included the rules of swadaqa [zakat] .Caliph abu-bakar [r] had
sent copy of this book to anas and others to governors in his khilaphat. It was sealed
with rings of prophet[s].78
4. Book of sahd bin ubada [kitabu sahd bin ubada]
It is the collection some hadiths. The great hadith scholar imam Bukhari says:
it is the copy of Abdu Allah ibn abi awfa, who was written in the period of prophet[s]
with his hand writing.79
5. The book sent by prophet[s] to Hazar-mouth:
Prophet[s] gave a book to vahil bin hajar to perform rituals according to book.
It is discussed about pillars of Islam and rules and regulation of Islam.80
6. Book to Yemen:
When appointed amr-bin hazm to Yemen as a ruler, prophet [s] handed over a book,
which includes farahiz, sunan. It is also known as the kitab of amr-bin hazm.81
7. Shahifa aswadiqa:
It is written by amr bin as. It is considerd as first shahifa in his world.82
8. Shahifa of Jabir bin Abdu allah83.
He is one of the famous companion of the prophet who had reported a large
number of hadith. He have two scripts .first one is based on the minute detalis of last
hajj of prophet[s].the full text of this we can found in shahih muslim.second script is
related t ovarious subjects .
Qathada says about his recorded hadith that I remember the script of jabr more
that I remember surah al-aqarah,[thahdidubu thahdib]84
9. The letters of prophet [s] to different kings and kingdoms .e.g, letter to
Heraclius.85

78 Al-Musnad. imam ahamad ibn hanbal.vol.1/183

79 Swahihul-bukhari.imam bukhari.vol,1/30
80 Al-thabrani,muhjamul kabir.vol.22/47 and mujamu swagir vol,2/285
81 Ibn-al-azir,usdul goba fi mahrifathi swahaba.vol,6/99
82 Ibn abdul-barr,jamihu bayanil ilm.vol,1/85
83 Ibn sad,thabaqathu ibn sad,vol5/467
84 Taqi usmani.authority of sunna,p.51
85 Ibn hajar al thami,fathul bari bi sarahi swahihul bukhari,vol,8/126

10. Book of prophet[s] given to zahhak bn sufyan who was appointed to the
Bedouins.86
11. Shahifa of hammmam bn munabbah:
He reported many of hadith directly from lips of abu hurrayra.it has a historical
relevance .It was collected in the middle of first hijra 87 . In 1373 A.H [1954] C.E], two
manuscripts were discovered in the libraries of berlin and damascuss, and were
published by Dr. Muhammad hamidullah with a deatailed introduction.
12. Abu ayyub al-ansari, Khalid bin zaid [d.52.A.H].
His nephew abu ayyub wrote down some ahadith and sent them to his nephew.
These shahifas are soundevidence to the hadith literature which had been recoreded in
the period of prophet[s].
These scripts were found and recorded hadith through these documents before official
recording.
Table A

86 Imam thurmudi,sunan al thurmudi.vol,3/288

87 Hajag, al-sunnathu qabla tadwin p.255

No

Name of companion

The year after the

Death place

a-ssayib ibnu yasid

departure of
84

madinah

2 Marthadu ibnu abullah

79

madinah

Abdullahi busrul mazini

86

Hims[sham]

4 Sahl ibn sadu assahidi

81

madinah

5 Abdullahi ibn abi awfa

77

kufa

Uthbathu ibn abdu

77

kufa

assulami
Miqdam ibn mahdi-

77

kufa

77

sham

9 Abu-umamathul bahili

86

hims

Abdu allah bin jahfar

80

madinah

Amr ibn urais

75

kufa

Abu vaqid allaisi

75

kufa

1 Amr bin salama al-jarmi

75

basara

Vathilathu ibn asqah

75

misr

Uthbathu bin nudur

74

basara

Abdu allah ibn haris

78

Badiyathul arab

1 Zaid bin khalid al-juhani

68

hims

65

Sham

1 Abu sahlaba al -khusabi

65

Madinah

Abu saed al-khudri

64

Al-badiya

Salamath ibn akvaah

64

Madinah

4
5
6
7

karib
8 Abdu allah bin al haris

bin jash

10

11

12

13

14

15

16

17
Hirbaz ibn sariya

18

19

20

2.6. TADWIN IN THE PERIOD OF COMPANIONS

After the departure of prophet [s], many of companions were lived more than hundred
years. Malik bin anas [r] lived after the demise of prophet[s] for hundred years. But,
some scholars argue that he only lived two or three years after prophet[s]. Surely, he
had lived for the end of first century after the demise88.
Like that, the companion hirmas bin ziyadul bahili lived 112 years89. Abuthufail amir ibn vathila, who is the last companion died from this world. Ibn hajar
says:90
When I was in mecca in yearof 110.H, i saw a carriying a dead body .then I
asked about it and answered that it is abu thufail.
This evident refers to the existence of memory and spreading message of moral
teachings of prophet[s] after his depature for100 years.
Here I want to describe companions lists91 [in table .A] .how many years they
are lived and in which year they died.

Table A

88 No any historians said that the demise of malik was after the 100 years departure of
prophet[s].but,he lived 100 years .
89 There is doubt about him. Dahabi said about him I guess that hirmaz had lived for
90 years approximatly.dahabi said in siyar min ahlami nubalah.3/451.
90 Thahdibu thahdib.7/110
91 Kilani, seyyed munazir ahsan. A-sunnathu qabla tadwin .p.86-87.darul-garbul
islami. Karachi.2004.

No

Name of companion

The year after the

Death place

a-ssayib ibnu yasid

departure of
84

madinah

2 Marthadu ibnu abullah

79

madinah

Abdullahi busrul mazini

86

Hims[sham]

4 Sahl ibn sadu assahidi

81

madinah

5 Abdullahi ibn abi awfa

77

kufa

Uthbathu ibn abdu

77

kufa

assulami
Miqdam ibn mahdi-

77

kufa

77

sham

9 Abu-umamathul bahili

86

hims

Abdu allah bin jahfar

80

madinah

Amr ibn urais

75

kufa

Abu vaqid allaisi

75

kufa

1 Amr bin salama al-jarmi

75

basara

Vathilathu ibn asqah

75

misr

Uthbathu bin nudur

74

basara

Abdu allah ibn haris

78

Badiyathul arab

1 Zaid bin khalid al-juhani

68

hims

65

Sham

1 Abu sahlaba al -khusabi

65

Madinah

Abu saed al-khudri

64

Al-badiya

Salamath ibn akvaah

64

Madinah

4
5
6
7

karib
8 Abdu allah bin al haris

bin jash

10

11

12

13

14

15

16

17
Hirbaz ibn sariya

18

19

20

From the above table, we can understand that many companions were lived after the
demise of prophet[s] more than sixty years .they sincerely serviced and propagated
messages and teachings of prophet[s] by living in the main cities of Islamic centers.
Three eminent persons, ayisa[r], abu huraira [r] and ibn abbas [r], they spend
their life for spreading knowledge and moral teachings of prophet[s].their life span
was short after the prophet[s].
2.6.1..The Compilations of the First Century
There are many hadith works written by followers in the first and second centuries.
Here I add some works related to first century.
1) Book of Khalid bin madan (d.104)
2) Books of abu qilabah (died 104)
3) Book of script hammam bin munabbah
4) Book of hasanul barware (21_110 ah)
5) Book of Muhammad al bather (56_114ah)
6) Books of Makhool from siriya
7) Book of hakam bin uthaiba
8) Book of bukhir bn Abdulla bn al ashaj (d .117)
9) Book of qais bn sad (d .117)
10) Book of sulaiman al yashkoory
11) Al -abvab of shaiby
12) Book of ibn shihab al zuhri
13) Book of abu aaliya
14) Book of zaid bn jubair (d. 95)
15) Book of umar bn abdil azeez(r) (61_101ah)
16) Book of mujahid bn jabr (d.103)
17) Book of raja bn haywa (d.112)
18) Book of abubakr bn Muhammad bn amr bn haq
19) Book of basheer bn nahik
This is a large number of hadith collection in the first century refers to the
conservation and preservation of hadith by companions.
2.7. RECORDING HADITH IN THE PERIOD OF TABIOON AND AFTER
Tabioon took a keen interest in recording hadith and took care in fabricating in hadith
literature by keeping its originality. In companions, there were supporters to record
hadith .like ,saeed bin musayyab ,urvathu ibn zubair ,hasanul basari,amir sahbi ,nafih
muwla bin umar ,and were hates to record hadith .like ,halqamathe bin qais,abidathu
asulaimani,al-qasimu bin muhammed,muhammed bin sirin,because of losing the
importance and speaclity of hadith.

The case of prohibition or intolerance about recording hadith was due to the fear of
decreasing power of by hearting. If not writing, everyone will by heart.92
2.8. DIFFEFENT TYPES OF TRANSMISSIONS
There is different types of transmission of hadith to exchange to other .it may be to
student or to sheik .these all types denote on the specialty and peculiarity from other
branches of literature.
2.8.1 Sama
(Hearing). A sheikhs words, which he dictates or recites without dictating. He may
make this recitation from memory, or read it from his book. This is generally held to
be the highest form and the one who hears it may say haddasana, akhbarana,
anbana, samithu or qala Lana fulanun.
2.8.2 Ard
(Reading to teacher) reading over to a sheikh what one has heard. It all the same
weather one read oneself, or is present, when someone else is reading, the one who
recites may do so from memory or a written copy. The saikh may know the material
by heart and merely listen, but if he doesnt know by heart, he must have its copy in
his hand.
2.8.3 Ijaza (license)
The first type is to give a specified person license to transmit a specified amount the
second is to give a specified person license to transmit something, which is not
specified. One may say, I give you license to transmit all that I have heard. There is
a different opinion about the value of this, but the majority are said to consider it
perfectly satisfactory. The third is to give license, nearly using a qualification without
specifying a person. One may say that l gives license to Muslims.

92 Taqyidul ilm,qathibul bagdadi.p.57

2.8.4 Munavala (handing over).

This is of two types, the better of which is combined with license to transmit, which is
generally agreed to be also the highest type of ijaza. For example zuhri [5 1-124] gave
his manuscript to several scholars, like thaauri, auzaI and ubaidullah bin umar. It
was called munavala.
2.8.5 Kithabah
This means that the sheik writes to the student when he is absent some of his traditions
in his own hand writing, or he may write it for him when he is present or may employ
someone else to write it for the student as from him. lam: to inform about a hadees .
f. The narrator may tell to pupil that a certain tradition or a certain book is what he
heard from so and so, without saying anything about his transmitting it.
2.8.6 Wasiyah:
To entrust someone the book, this may be transmitted on the authority of the one who
entrusted the book. For example, abu kulaiba (d .104) who entrusted his book to
ayyub al sakhthiyani.
2.8.7 Wajada
(A late from of verbal noun wajada to find) that is find someones book without any
sort of permission to transmit anyones authority. This was not a recognized way of
learning a book.93
2.9. OFFICIAL RECORDING
Recording hadith generally began after the proclamation of umar bin abdul aziz to
collect all hadiths of prophet[s].
Abdul aziz ibn marwan ibn al-hakam 80.H,the father of umar ibn abdul
aziz ,while governing the misr[egypt],he wrote a letter to kusair bin murra al-hazrami

93 Ibn swalah, uloomul hadith, p14.

who found in hims and ordered to write what they heared from prophet[s]and by
hearted .94
The fear of hiding knowledge and dying of talent scholars compelled him to
collect and record the hadith.umar bin abdul aziz wrote letters to the scholars in the
different parts of countries .By hearing this order, many scholars worked hardly to
preserve and record the all teaching of the prophet[s].
Abdullah ibn juraij[150]in mecca,muhammed ibn ishaq[151]in madinash,mahmar
bin Rashid[153] in yemen,saeed ibn abi aruba[156] in basara,abu umar alawzhahi[156] in sham,laith ibn saed [175]in misr,malik ibn anas[179] in
madinah,Abdullah ibn Mubarak[181]in kurasan,jareer bin abdul hameed aldahabi[188] in ray and others were engaged in the process of recording hadith95
Their duty was separating hadith according to the chapter, and jurisprudence related
chapters. Then we cant define one who is the first person to record the hadith. 96

2.10. RECORDING AND ORIENTALISTS

2.10.1. Gustave97 and Recording hadith
He tried to argue in his book tradition in the Arabs that the tradition was transmitted
by orally only and, mentioned many evident. Sunna was not recorded in the period of
prophet[s].we conclude this argument as same to goldziers argument.

94 Assunnathu qabla tadwin, hajaj.p.381.

95 Al-muhadithul al-fazil,a-ramahurmuzi,p.611
96 A deatailed discussion had held in al-mustasriqoon wa-sunna and In asunnathu
qabla tawin
97 Afrench orientalists [1956-1901].his interested area was in Islamic history .he was
pricipal of orient school at Paris. He had a vast of knoeledge in Arabic, Persian and
Turkish languges.

2.10.2. Rienhart98 dozy and Recording

He agrees that the most parts of hadith and large scale of hadiths authenticity. Which
are orally transmitted or written in the texts? But, through this agreement, he wants to
doubts about hadith to Muslim scholars that, their hadith was orally transmitted but,
there is possibility to add some words from the mind according to context. It is a
natural truth of human behavior. This allegation is on the half of hadith literature.
2.10.3. Muir 99and Recording
We cant find any written files of any hadith collection before half of second
century100. In the opinion of hadith recording by zuhri was his own words and
meanings instead of prophets quoting.101Rauth also supported to the argument of
Grunbaum.
2.10.4 Goldizer and Recording Hadith
He says in his book Muslim studies in a separate part about recording that happened in
second century in the light of evident and documents. That includes some shuhufs in
the period of prophet[s]. But it will create doubts about it. His aim through this, to
weaken the strength of hadith and to decrease the power of tradition of by hearting
.The another aim was to expose that the origin and formation of hadith was self made.

2.11. CONCLUSION
We cant agree that the recording of hadith was conducted in the period of second and
third century .but there is more evident and proofs which highlight the existing the
98 His details had described in first chapter.
99 he is a famous orientalists . He wrote a book about prophet[s] known as life of
mahomet. He tried to picturize him in bad words.
100 Dirsathu fil hadithi nnabavi,m.m azami.p.1/72
101 Ibid.

sunna in the period of prophet[s] in the papers. The development and a

methodological growth were progressed in the period of 2nd and 3rd century by
classifying the hadith literature in to jamih, sunan, musnad, mussannafath and others.
Ramahurmuzi says: the haters on the recording were one who is near period to
prophet[s]and one who in distance, they permitted for recording.102
Ibn swalah says: after the moving clouds on the recording, people of that
period united on the permitting and recording hadith.If it is not recorded today,
coming days will empty from hadith.103
Ibn khaseer says: The ijmah on the recording hadith is very famous .no
anyone can deny it.104
In my opinion, if deny any one the recoding of hadith or question the argument
about it, I say that, he questions the authority of history. Every eras societies have
their own characters and qualities .therefore, Arabs by hearting power had said in
different historical books of Europeans and others .Then, according to hadith
literature, it was mainly transmitted orally by companion in the period of prophet[s]
and some of them were recorded in the shahifas . After the demise of prophet and
departure of last companions distance was sixty years only .therefore, we cant deny
the authenticity of hadith literature by agreeing the authenticity of modern historical
texts which is mentioning the history from the Stone Age.

102 Al-muhadhisu fazil ,ramahurmuzi.p.386

103 Ulumul hadith ,ibn swalah .p.162
104 Bahaudheen , dr.Muhammad Al-musthasriqoon wal-hadithu nnabavi., ,p.84.darul
nafahis.[1999]

CHAPTER:THREE
SANAD AND ORIENTALITS

3.1. INTRODUCTION
Sanad or isnad are the basic fundamental factor of hadith literature .it was used in
some literature in pre-Islamic period in certain condition and it become popular and a
part of religion for documenting the hadith literature. As regards ibn sirins statement
provides the important of isnad .he says that they did not ask about the isnad, but
when the civil war fithna-arose they said name to us your men; those were
innovators their ahadith were neglected.105
3.1.1. Lexical meaning and definition
Meaning of Sanad: literal meaning:-means to support, source or authority or what
you can depend on physically .e.g. wall
Technical meaning; - it is narrating through the text or narrating through the chain
because the authenticity of hadith depends on the reliability of its reporters and
linkages among them.
Another definition Sanad means the chain of transmitters who reported the hadith
from prophet[s].Isnad is the process that will reach to the words like hadthasana,
akbarana. sanad the reporters and transmitters of that hadith.
3.2. BEGINNING OF SANAD HISTORY
Isnad considered as the important part of tradition. Sanad started with the beginning
of reporting hadith. In the period of prophet[s], all reporters were companions. Some
of them were heard the hadith from lips of prophet[s] by participating in the majlis
and some of them were needed to say by the thanavub what prophet[s] said today. In
the period of companions Sanad and reporters were too short, and most of them were

105 Shahih Muslims introduction.

companions and they not asked about Sanad due to their famous trustworthiness and
justice in the reporting.106
3.3. PHASES OF SANAD
There are three phases of sanads which are transmitted through the three periods ie,
period of prophet[s], period of companions and period of successors.
3.3.1. Period of Prophet[s]
In this period ordinary text was used with reporting hadith. When one report habit,
they will be say ordinary the words samihthu, rahaithu.or qala nabbiyyu. The
importance thing is that the reporters of this period were companions from prophet[s].
Barrah bin hazib reports not all companions were not heard the hadith from
prophet[s].we have jobs to provide food to our family, their fore, presented people will
say to absented persons107
Omar [r] reports: I and my neighbor were mutually understood in the hearing
words of prophet[s] by chance. i.e. .when Omar [r] presents in the majlis, he will go to
job and vice versa.108
This tendency and process continued till departure of prophet[s]. This also
refers and informs to the use of chains in the period of prophet[s].
3.3.2. Period of Companions
The asking chains began in the period of Abu-Bakr[r] in an event that, a grandmother
came to Abu-Bakr[r] and asked about inheritance109
The period of Omar [r], the stance of Abdurrahman in front of a door by saying
salaam and return after three permission. The accepting and rejection of Ail[r] were
106

Al-isnadu

nashathu

hu

wa

ahamiyyathuhu,

sariha,bagdad.issue no.5,1979
107 Bagdadi , Al-kifaya,khathibul,p.514
108 al-hakim., Mahrifathu-uloomul hadith, p.14
109 Sunanu thurmudi,imam durmudi.3/283

magazine

kulliyathu

after ensuring the its authenticity .in the period of usman [r] ,the theological ,political
and philosophical sects were spread out in the different parts of world in the name of
Islam. These groups fabricated may sentences and quoting by imposing its authority
on the head of prophet[s]. Then, this fithna compelled to ask about sanads. As ibn sirin
says:They were not asked about chains .but, when the fithna broke out, we
compelled to ask sanads.110
3.3.3. The period of Successors
After the companion period, successors were reported hadiths after ensuring its
authenticity .habib ibn saheed: muhammed ibn sirin asked Hassan that where from
you heard the hadith of aqeeka.then he said: from samura.
3.4. IMPORTANCE OF SANAD
Hadith is the second source of Islamic law. Sanad is the criteria to separate sahih
[sound] from saqim and qaviyy from weak. It is relief for seeker of hadith. These
chains are an interested thing one who wants t o know about reporters. The criticism
of Sanad is the first step in methodology of hadith literature. If the Sanad was
criticized; there is no need of criticism in matn [text].
Abdu allh ibn Mubarak says that: isnad is the part of religion. If not there
isnad, everyone will say what he wanted111.
Sufyanu sawri says; Isnad is the weapon Muslim to fight .if not weapon, how
he can fight?112.
Abu abbas muhmmad bin Abdu rahman al-dahuli assarhasi says: I heard
muhammas bin hathim says that the almighty Allah blessed this ummah by isnad. It is
not given to past societies or community. They had many kitabs .But they changed
laws according to their ambitions and beliefs. 113 Therefore, isnad is the specialty of
110 Sahihu muslim,imam muslim.1/11
111 Sahih muslim.muslim.p.1/12. kithabul majroohin , ibn hathim .p.1/18
112 kithabul majroohin , ibn hathim.p.1/19

this ummah .many prophet had given the texts and books .But, they fabricated and
misused the verses according to their thoughts and needs.
Hadith is considered as ilm and din. Muhadithun were said that: this ilm is din
.must look from where you capturing and acquiring.114
The increasing ways [thuruqs] is the way to improve the deep study and good
analysis on hadith literature.
3.5. ORIENTALITS AND SANAD
3.5.1. Caetani and Sanad
He tried to show that the system of isnad couldnt have originated among the Arabs.
The situation of Arabs and the nature didnt suit its origin and early growth among
them. But, he failed to prove and give examples according to his argument.
According to him, sanad was started by the external influence. He says that
urvathul muthawaffa is the first person who collected the hadith without sanad, and
only mentioned the source of that Quran, like tabri. From this point, caetani believed
that holds in the period of abdul malik bin marvan [80.H].In his view, the use of sanad
was started between [urvathul muthavaffa [94.H] and ibn ishaq [151.H].majority of
them were self made by muhadithoon in the 2nd and 3rd century.115
3.5.2. Sprencher and Sanad
Sprencher stressed on caetani by quoting that book of urwa to abdul malik, which is
empty from sanad. Therefore, what is related to urva, it become later116
Urva had said the source or person of from where he did get. Dr.azami says
that yrva used composite isnad in the writing, as well as the single one.but the isnads
113 Majallathu azwahil hadith/riyad.issue.1975/abu-gada.46
114 imam dahabi ,Thadqirathul huffaz, ,p.2/430
115 The isnad in Muslim tradition, j.robson.p.18. the origin of muhammadan
jurisprudence ,Schacht ,p.37
116 early studies in hadith literature,m.m azami.p.214.the isnad in muslim tradition
,j.robson .p.18

of urva had reported in authentic texts in hadith literature. Like, muvatta, bhukhari.
etc.117
3.5.3. Horovitz and Sanad
Horovitz, who has answered the arguments of caetani and other scholars obviously in
his article alter and ursprung des isnad.v111.1918.p [39-47]. He concludes that the
first entry of isnad in to literature of tradition was in the last third first century .but as
urwa also used composite isnad and single isnad. He also giving some documents
from Jewish literature to argue that sanad the result of Jews before Arabs
3.5.4. Colson and Sanad
He defines the scattered view about sanad that muhaddditoon created hadith
according to principles of Quran and fabricated hadith in the forms of short stories and
quoting of prophet[s]118.
3.5.5. Mongomery watt
In his view sanad is a order less form that began in the middle of second century by
the evident from book of ibn ishaq and there is possibility to impose the hadith.119
3.5.6. Robson
He was a Scottish scholar ,who studied the subject broadly ,says during the middle
years of the first century of Islam ,started the system of isnad .in this time many
companions were dead and people were tellers of stories and fabricators of hadiths by
imposing all credit on the head of prophet[s]. He concludes that we know that ibn
ishaq, in the first half of second century, gave information without any isnad.

117 bahahuddin ,muhammad .al-musthasriqoon wal-hadithu nabani.p.101

118 manahijul musthasriqeen fi dirasathil arabiyya alisalmiyya.1/229
119 Al-musthasriqoon wal-hadithu nabavi,muhammed bahaudin ,p.100

3.5.7. Professor Schacht and Isnad

According to Schacht opinion, isnad are the most of without considering the period .it
emerged on the base of certain prophets ideology. It is well popular that, isnad new
formed system; it reached in to the peak of glory in the second half of 3rd hijra.120
Schacht had studied the muvatta of malik, al-umm of shafi imam, muvatta of
shaibani and etc... Books belong to legal sciences. The study based on legal sciences
or sira works is inadequate for the study of the tradition and isnad and their
development.
The reality of using fuqaha hadith usually we can find out without sanad to
highlight the subject lying in text.

3.6. THE PURPOSE OF FITHNA IN THE WORDS OF IBN SIRIN IN THE

VIEW OF ORIENTALISTS
There were several fithna-civil wars- in the history of Islam .such like, the fithna of
ibn zubair ,fithna which held between Ali and Muhaviya [r]and fithna of usman[r] .
Then, the stance of Muslim scholars on this is very clear and orientalist concept is
differ from the real fithna .
Ibn sirin [110.H] reported the stance of muhadttin in asking sanad that they
were not asked about isnad and when the fithna broke out .They asked who said that
and ensured its authenticity.121
Schacht says that, the searching for sanad started after fithna, which was broke
out after the killing of valid bin yasid 126.H in the ending times of amavi period.
Dr. Akram hamri says according to Schacht, the aim not the fithna was held in
the period of Othman [r], but it was Sthe fithna of valid bin yasid. The word fithna
used without any affixes. Therefore, there is chance to various opinions in the view of
orientalits.

120 The origin of muhammadan jurisprudence .p.163-164

121 Ulumul hadith,ibn swalah.p.115

3.6.1. Schacht and Fitna

He says that, a report from successors had quoted that the research in the sanad and
asking sanad began after the fitna, which is started with killing of yasid [126] in the
ending period of Amavi period. Then the demise of ibn sirin happened in 110.H .Then
the word of ibn sirin was fabricated by someone.122
In his view , fitna is the fitna of killing of valid ibn yasid .But ,in the Islamic
history we can find out a lot of fitnas .Just like ,fitna of killing Othman[r],fitna of ibn
zubair ,fitna between ali[r] and muhaviya[r] and etc,. Then how can a historian depend
only on an event by avoiding others relevance in same matter.
3.6.2. Robson and Fitna
Robsons stance on fitna is the fitna of ibn zubzir [72.H] depending on muvatta of
malik, who indicated in a hadith to fitna of ibn zubair.
3.7. FITNA IN THE VIEW OF MUSLIMS
Most of Muslim scholars views about fitna are the fitna related to Othman
[r].Generally, the word fitna is used to fitna of Othman. It was the beginning of all
fitnas .We cant admit the fitna was the fitna of valid ibn yasid for some causes.
1.The fitna of valid ibn yasid happened in the year of 126 H, which was after
the demise of ibn sirin pasting 16 years .Then we cant to agree this argument.
2. The reports were with word of in the quoting of ibn sirin [ ]with past
tense, not with present tense.
3. The authentification about sanad was completed in the period great tabioon,
like, urvathu ibn zubair, hasanul basari, ibn sirin. All of them were before 110.H.
Hudaifa bin yaman says: first fitna of the world is murder of Othman [r] and
last fitna of world is the entry of dajjal.
4. After the killing of yasid, nothing happened like the killing of Othman[r],
such as formation of groups or sects.123
Briefly the asking sanad was begun in the period of prophet[s], not as
orientalists argument that, it was stated in later period. And the fithna of Othman [r] is

122 Al-mustasriqoon wal hadithu nabavi.bahaudin,p.109

123 ibid.111-116

considered as the fithna in Muslim world according to the historical relevance and
priority.
3.8. SOURCES OF ORIENTALISTS IN STUDYING ABOUT SANAD
Every branches of knowledge have their own methodology and a style in research
field .hadith methodology is differing from the methodology jurisprudence. Then, the
orientalists mostly depended to study about sanad on jurisprudence books .like,
muvatta of malik ibn anas[r] ad others.
Their study was focused on some areas according to their vested interests. That
is as follow;
1. Reject some parts of sanads or cut and report matn only.
2. Cut sanad completely
3. The source of orientalists only was the style of abu Yusuf, which sometimes using
sanad and avoiding it by mentioning eminent reporter of that chain.
4. The mixing of Sunna texts and sira texts.
3.9. CONCLUSION
We already understood that the asking Sanad was existed in the period of prophet [s],
companions and successors from the above details .But, a group of orientalists tried
their best to expose some assumptions and to make skeptism.
Fabrication was started in the end of first century due to the some political
issues. In the period of successors, they hanged up on sanad very seriously without
giving any loophole .Saeed bin musayyab says that I had travelled many days for
seeking one hadith124.
In short, the attempt of orientalists to study about hadith literature and sanad
was based on the books in history, sira, and jurisprudence. They not selected accurate
and real source of hadith for their studies. Therefore, the result became opposite of
reality.

124 Mahrifatu ulumul hadith/hakim.p.8.he was born in 93.H .he was great scholar and
eminent person in the successors.

CHAPTER: FOUR
ORIENTALITS AND MATNS

4.1 INTRODUCTION
As the sanad position in hadith literature, matn [text] also has its importance and role
in the completing of a hadith. The criticism on sanad also considered as the criticism
on matn which will be according to the narrators biography, characters and
surrounding related to him.
4.1.1 Definition of Matn
Matn in literal meaning:-Matn or text has several meaning: to be strong and firm or
any solid matter on the earth.
Technical meaning:-It is where the chains of a hadith stops or ends up. It is the
original words, at the end of transmitters, whether being narrated from prophet[s].
4.2. APPROACHES OF ORIENTALISTS TO MATN
Some of orientalits argued about the methodology of muhaddithun. In the criticism of
hadith, their kind consideration was on the sanad without regarding to matns.
Therefore, there is possibility to lose the authenticity of hadith.
4.2.1. Caetani and Matn
He says in his book Annali dell Islam by classifying the chapter in to sanad and
matn. The big crisis of hadith literature is that it highlights only on the sanad without
considering the matn which will be cause to fabricate hadith.125
4.2.2. Goldzier and Matn
It is very necessary to know about the stance of Golzier in matn of hadith. He says in
his book introduction to Islamic theology and law that hadiths were fabricated by
125 Al-mustasriqon wal-hadithu nnabavi ,muhammed bahauddin ,p.129 [malaysa]

passed people, and also there were groups beyond the intellectual and political field,
this condition shaped and made ahadith by their vested interests and imposed them on
the words of prophet[s].126
The short word of goldzier argument is the development of hadith literature
began through the political and social issues. Followers, companions, and successor
have a great role in fabricating the hadith.
The base of this argument forms from the ignorance about the methodology of
criticism in hadith literature and in carrying of hadith [Thahammulul hadith] from the
prophet[s] till golden era of hadith.
Abu bakar[r] and Omar[r] were received the hadith after the ensuring the
authenticity and evaluating the reporters. Quranic verse provides a proof on It.
. 127.
Before the demise of prophet [s], he said that I avoid you two things, if you
caught them .You never go astray. That is Quran and hadith.128
4.2.3. Josef Schacht and Matn
He says that it is important that to observe that muhaddithun tried to conceal the
essence of text [matn] while evaluating the sanad muhaddithun-covered the criticism
of matns by victimizing the sanad.129
And also he says that It is very difficult to understand the authenticity of
hadiths mentioned in jurisprudence text130
This misconceptions and misunderstandings were due to the ignorance about
contexts, realities, and happenings.

126 Ibid.p.146
127Sura; hijr: 6.
128 Muvattwa, imam malik ibn anas.vol.2/799.
129 Al-musthariqoon wal hadithu nnabavi,muhammed baahauddin ,p.166.
130 Introdution to Islamic law, josef Schacht, p.34.

4.2.4. Horovitz and Matn

He emphasized on the study of matns and mahrifathu rijal, and says that the reporting
of prophet[s] was mouth speaking, after that companion by hearted and collected
without criticizing matn. Therefore, we can doubt in the authenticity of hadith. It is
natural to add something when one speaking in a matter or event.131
In my opinion, although it is a common factor, but Muslim regards the
meanings of these words are from the Allah. Therefore, there is no possibility to
impose something on them. They will exchange these with god-fearing and sincerity.
4.3. FORM CRITICISMS [NAQDUL-HADITH]
Azmi says that132 :Some of the orientalists like Robison and William Muir alleged that the form
criticism copied and applied form from the modern history
Really, there is a great different between modern sciences and sunnaic works. As the
methodology of hadith literature differs from the methodology of sciences, each of
them has their own ways. Hadith is known as to the practices, doings and saying of
prophet[s] written and collected by followers. Then, the modern books natural is differ
from others .Therefore, hadith has its independent way .we cant write hadiths
according to modern sciences modern methodology.
4.3.1. Criteria of Knowing Fabrication in Matns
Muslim scholars limited some boundaries to criticize the matn and to evaluate the
methodology of hadith literature. Some of them are describe to understand the criteria
and the attempt of Muslim scholars to preserve hadith from cock-and-bull story and
trumped-up story.
A. a tradition mustnt be contrary to other traditions which have already been
accepted by authorities on the subject as authentic and reliable. It shouldnt contradict
the text of a Quran, a mutawatur hadith, the absolute consensus of the community
(ijma qati), or the accepted basic principles of Islam.
131 Assunathu qabla tadwin ..p.255
132 Dirasathum fi hadithi sarif ,m.m azami.2/421.

B.A tradition should not be against the dictates of reason, the laws of nature, or
common experience
C. Tradition establishing a disproportionately high reward for insignificant
good deeds

of disproportionately sever punishments for ordinary sins, must be

rejected.
D. Traditions mentioning the superior virtue of persons, tribes, and particular
places should be generally rejected.
E. Tradition containing such remarks of prophet (pbuh) as may not be a part of
his prophetic vocations or such expressions as clearly unsuitable for him should be
reject.
E. A matn shouldnt violate the basic rules of Arabic grammar and style.133
These principles provide a vast and wide depth of hadith criteria methodology to
define the genuineness and authority of hadith.
4.4. GOLDZIER AND CRITICISM ON HADITH [LA THASSUDDDU ARIHALA ILLA ILA.]
Goldzier says that:When Umayyad caliph Abdul malik wished to stop the pligrimage to mecca in
the cause of worrying about from the completion of abdu allah bin zubair
should force the Syrians to go to the holy place of Mecca .Then, he claimed to
turn their faces and perform all prayers in to qubbathu saqrah in Jerusalem to
take place circumbulations [twavaf] in sacred place Jerusalem with validity
same to kaba. Then, the imam zuhri encouraged political and religious leaders
and spread this message of prophet[s] by his own words according to which
are three mosques to make people journey: those in Mecca, medinah, and
Jerusalem134.
The source of this event from the reporting of yaqubi who is a shite scholar ,
he says that the king Abdul malik protected and prevented people from performing
hajj and other rites and rituals in Mecca and changed that sacred place to Jerusalem.
Then people shout and made protest against king ,and then he said that here is sihab
zuhri talking that dont take journey besides three mosques ,madinah,baithul maqdis
133 Siddiqi, zubair.hadith literature,p 115
134 Goldzier,ignaz.muslim studies .p.35

and Mecca and added that here is rock which prophet[s] put his foots on it ,then it is
as place of kaba and a tomb was constructed on it. People started to circumbulate
around it as taking place in kaba.135
1. The opinion of zuhri, the story of rock building was by as quoted by ibn asakir,
twabri, and ibn athir and ibn khaldun. we cant find out any other source or report on
abdul malik.But the report of dimyari in the book of kithabul hayavan quotinhg from
ibn khalliqan that the tomb on rock was build up by abdul malik ,it was not to stand
people on them as the part of sacred thing ,but ,it was common special features of that
country in the time of any festival or special day joining or uniting of people in main
cities as symbolic shadow of Arafa day by imitating to it.136
2. According to Islamic law and shariha, to build or construct building to turn
their face to any part, is big sin and hypocrisy [kufr].
3. Goldizer said that the reporting of this only by Zuhri.it is very mysterious
argument .this hadith was reported by many scholars like, Bhukari, Muslim and had
reported in different ways.
But J.Fuck remarks that this argument chronologically unsound .Ibn al-zuhri
was killed in A.H 73, and zuhri was born in A.H 51 or even after that. Then, he must
have become too young at the time of al-zuhri. In this time the famous hadith scholar
saed ibn musayyib [died in A.H 94] was still living, therefore, his name could not
have been misused by al-zuhri. In that time there were many reported hadiths from
mussayyib.137
4.5. CONCLUSION
Muslim scholars developed the most rigorous testing techniques for dealing with the
level of Authenticity of recording what we would call history. They were engaged in
what is textual and objective in the criticism.
Criticism in the modern sense from the part of orientalism was only to weaken
the encyclopedia of vast hadith literature .The criteria of separating sound hadith and
135 Al-musthariqqon wal-hadthu nabavi,muh,bahaudddin .p.153
136 Sibaee,musthafa.asunnathu wa makanah=thuha fi thasrihi islami.p.217[1975].4th
edi.al-makthabathul islami
137 Sidiqi,muh,zubair.introdution to hadith literature

weak hadith were based on the criticism on matn [text] and sanad [chain] also.
Therefore, if there is a criterion, it is the best method to correct it rather than blame
about it.

CHAPTER FIVE
ILM-RIJAL

5.1. INTRODUCTION
One of the most important and relevant part of branch of hadith literature, which
originated in relation with the isnad in hadith, is relating to the details of narrators of
tradition .It is also known as asma al-rijal. It classify in to two groups [a]ilmul-jarahi
wathahdil and [b]ilm-trik rijal.
5.1.1. Ilm-Tariq Rijal:Means the knowledge about the reports surroundings, date of birth and death, his
teacher, the original source, and who are reports from him in which countries, details
of travellls and other deatials about ravui.
This system also started in the period of reporting .the history about a Ravi is
very necessary in the field defending the fabrication .sufyan al-sawri says that when
the people used to lie, we used the history of them to prove it138
There are many authentic texts which describing the history of ruvath,
including on the style of twabaqath-[means reporting history of ruvath who have lived
in same period as a twabaqa. The main text in this field is the twabaath of bin sad
[230-167.H] and twabaqath of calipath bin kayyath al-husfuri[290H].
Some texts are recorded in the order of death year,including their biography
.like tarique of islam of dahabi and some of them are recorded on the basis of
alphaphetic order,it very easy way to find it.Like tariq of ibn athir ,al-kabir of
muhamad ismail al-bukhari,tariq bagdad, dimacuss and etc.. in this field.

138Hajjag,muhamad al-khathib .usul-hadith,p.254.darul fikr.4th edi.[1981]

Muslim scholars does not stop their writing skills only on the hadith ,but they
developed the hadith literature by classifying in to different branches ,by writing the
texts on the basis of pen names ,surnames, nick names ,tribe names ,co-livers from
companions and followers and same name from reporters .
Example of this type ,first work was asmahul wal kuna of ali bin abdul allah
al-madini[234-161] and other kithas are al-musthabathu fil asmahi rijal of
muhammad bin ahmad bin usthman al-dhahabi[748-673],nuhuthul albab fi alqab of
ibn hajar al-asqalani[773-752],ali ansah of tajul is lam abdu lkarim bin muhammad
al-samhani[562-502] and etc..
These are great praise worthy deed and contributions of Muslim scholars to
preserve hadith from all corrections and skepticism
5.1.2. Ilm-jarahi wa-thahdil
Literally: jarah uses when wounds in body [lisanul Arab]
Technical: expose the characters of indentation of weakening the justice of reporters
and rejecting.
Al-adl is the opposite word of wrong doing, straigh forward and upright in a thing
Techincally: one who does not expose the things in his religious human behavior what
be disordering by keeping the rules of adabs [duty].139
Joined meaning: the knowledge that will discuss on the surroundings of reports in the
respect of, for receiving reports or reject it.
Prophets quote to strengthening the jarh wa-thaditl that a man said to
prophet[s] this word what a bad man of brother of ashira in thuhdil?

Then

Prophet[s] said what a good man Khalid bin valid, because he is a sword from the
sword of Allah.140
It included all various works dealing with [a] chronology [b] biography, and [c]the
criticism of narrators.
[A] The consideration of chronology developed among the Muslim at an early
phase in the history of Islam. The dating system also used by prophet[s] in the fifth
year of hijra. Arabs commonly used the lunar calendar to follow chronology.
139 Ibid.p.260

140 Thias hadith had reported by imam ahmad bn hambal ,tirmudhi from abu
hurairah.

[b] Biography is a perfect chronological order of happenings with biographical

details, was commenced by the Muslim before the end of first century of hijra and
existed to second century .this work also helped to the growth and development of
biographical literature in Arabic literature.
[c] A general critical estimate of the reliability of the narrators, based on their
life and character, to determine the veracity of reporters and transmission.
5.2. ORIENTALITS AND ILM RIJAL
As all parts of Islamic branches, they also criticized about ilm-rijal to weaken the
narrators. By it results, the weakening of hadith literature. As the result of fitna ,many
groups broke out and fabricated hadith according to their views and thoughts .In this
time ,the criticizer of hadith made some criteria and scales to differentiate
hasan[good] from daif[weak] etc. scholars of different corners of the world worked
hardly.
For example, the king of harun rasiheed arrested an atheist and ordered to kill
him .Then he asked why did you order to kill me? Harun said: to escape people
from your lying lips. Then he said: oh my beloved king! I fabricated 4000 thousand
haddiths included with orders and preventions. Harun rasheed replied: oh my enemy
Allah! Abu ishaq al-fazari, and, abu allh bin Mubarak are bolting and filtering hadith
one by one and word by word.141
We can find out throughout history of Islam, the orders from the part of kings
and scholars had tried their attempt to identify the narrators as the part of ensure the
reliability of reporting hadith.
5.2.1. Goldzier and Rijalul-hadith
As he mentioned about sanad, matn, and recording his misconceptions, also
questioned the ilm-rijal. He says that a large number of hadith are not shahih or
dependable source for Islam .it was the result of the continuous attempt in the period
of golden era of hadith literature.142
141 Thadqirathul huffaz,imam dahabi.p.1/273
142 Abdul qadir ,dr.ali hussain . nazrath amathum fi thariqi fiqhi alislami.p.makthabathu al-cairo al-hadith.1st edi.[1956]

We cant define that the fabrication of hadith was held only in the later period
or ancient period .but the formation of period of different groups based on political
issues, and philosophical concepts caused to new fabrication according to their view
to spread their ideologies.
We cant agree what ignaz goldziher said about Quran and hadith, that are
copied from the ideologies and concepts of philosophical movements in different
religion .Islam is shariah and law in same time.
Muhammad ghazali objected against the golziers arguments.
1. If hadiths are occurred with the lies, then from where did get goldzier write
the book of Islamic law and belief. It is a faking g concept.
2. What prophet[s] said, it all carried and practiced by followers with good
regards and preservation.
3. The gospel of luqa was reported by isa[a], but he couldnt see it .At the
same time, the hadiths of prophet[s] were reported by followers of Islam, which was
the practices and quoting of prophet[s].143
Briefly the argument of ignaz goldzier is that the narrators of tradition from
companion and followers have a helping hand in fabricating hadith.
Many examples proves on the trustworthiness, god-fearing .as in hadith quoted
by malik in his muvatta that be asked to prophet [s] about believer .does he became a
coward? Prophet[s] replied as yes, and secondly be asked: does he be a stingy
person? Prophet[s] replied as yes. and, thirdly asked does he became a lair?
Prophet[s] replied as No.
The hadith defines the sin on the fabricating hadith on prophet[s] that if any
one lie on about me, his seat be ensured in hell.
5.2.2. Goldier and Abu hurairah
Goldzier had written an essay on abu hurairah in the Islamic encyclopedia dealing
with his tribe, surname, converting to Islam, accompanying with prophet[s] and
increasing reporting in the transmission of hadith. He and one who influenced by
orientalist writing, like abu rayya, Ahmed ameen tried to disinterest about abu
hurairah as opposite to historical facts.

143 abu subha, d.r .muhammed.difahun ani sunna wa raddi subuhil musthasriqeen
wal-ithabil musthasriqeen.p.77-78,cairo.1973.

As mentioned in the encyclopedia of Islam that the trust worthy about abu
huraiarh among the senior followers were not recognized .Therefore his trust in people
mind was a apple of discord,144
Really abu hurairah was accompanied by prophet[s] about three year ,by
hearting a large number of hadiths ,approximately [5373] hadiths, and reported 800
reporters by him .the power to by heart is the nature of arabs . We can also find out
some models from followers and companions. Just like imam bhukhari by hearted
300,000 hadith with sanad, Ahmad bin Hambal 600,000 hadiths, and abu zurha
700,000 hadiths. Then, there is nothing to wonder with abu hurairahs power to by
heart.
5.2.3. Goldizher and Imam Zuhri
He raised doubts about imam zuhri , the great scholar in the first century and first part
of second century .He had played a vital role in collecting hadith, recording ,sending
letters to scholars with all regarding .
Goldizer alleged that zuhri was in the part of amavi khilapat and governing
body, therefore zuhri had fabricated hadiths according to government purposes and
needs.
But the reality of zuhris approaches to government was according to Islamic
law, when a thing which is oppose to the law of Islam he will sound him and react
against them. for example ,zuhri tried to separate hadith .When caliph valid b abdul
malik said to the people of sham that if a creator of allah selected as to ruler ,then allah
will write good doing and erase all bad doing without record it,. Then zuhri said that it
is invalid and null hadith figuring out from quran.145
The caliph hisham malik asked sulaiman b yasir about details of quranic verse
... .Then hisam asked that who is the the person who
withdraw his greedy? Sulaiman said: that is Abdu Allah bin salul. Hisam said that you
have lied .it is Ali[r]. After this event, hisam asked to zuhri[r] this question. Zuhri also
reapeted same answer as Abdu Allah bin salul ans hisam said same answer. Then the
144 Bahauddin,dr.muhammed.al-musthariqoon wal hadithu nabavi.p.198
145 Abdul barr,ibn. Al-hiqdul farid .p.

face of zuhri filledwith anger and said how can I lie? If any caller called me from the
sky and ordered me to say this, I pledge with Allah. I never lie!
Then the believer in Islamic law and rule cant agree to add words in hadith or apply
something from his mind. The history of zuhri provides us that he was a good believer
and god-fearer, and also a eminent scholar in ruling period of umar bib abdul aziz.
5.2.4. Goldzier and Ibn abbas [r]
He tried to make skepticism about ibn abbas [r] brothers son of prophet[s]. He was
very famous scholar in this field of reporting hadith and interpreting tafseer. He
reported from abu bakar ,umar,Othman ,ali[r]. Ibn mussayib [r] says: he is good
translator of Quran. He died in 68.H
He also said that the age of ibn abbas was ten or thirteen y year and his source
was from the kahbul ahbar and Abdullah ibn salam , who were Jewish scholars
converted to Islam .then ibn abbas copied the story of thamlud .
5.3. ARGUMENTS AGAINST ABU HURAIRA
Orientalists had entered to hadith and Sunnah literature and they made skeptism in
hadiths and its reporters .They mistrusted the authenticity of reports of the
hadiths.146Following to this thy accused the most prominent companion of prophet [S]
abu-huraira (r) we can see a large number of allegation on his hadith and his life. All
these were due to his reports in large scale.147
The two prominent sources in contemporary times for raising these allegations
against Abu Huraira are the Shi'ahs and the students of the Orientalists and Some of
them had accused that:
1. Muslim in his Swaheeh in Volume 1 writes that during the time of the
Prophet (S) umer bin khathab beat Abu Huraira for fabricating lies.

146 Dr Muhammad bahaudheen husian ahmad , Haqeeqathul isthishraq vamouqifuhu

minal Islam mundhu luhoorihi ila nihaythil alfiyathi saniya p.109-124.
147 Abdul munem ali salieh ali izzi, Diffa An abee huriara ,dar pen publication ,Beirut,(1981),preface
p.1-2.

2. In Volume 2 of Swaheeh Muslim, he quotes Aisha as" Abu Huraira is a

great liar who fabricates hadiths and attributes them to the holy Prophet
(S).

3. In Volume 4 of Swaheeh Muslim, Nadwi says "Imam Abu Hanifa said,

'The companions of the Prophet (PBUH) were generally pious and just. I
accept every hadiths narrated by them, but I do not accept the hadiths
whose source is Abu Huraira, Anas bin Malik, or Samra bin Jundab."148
With regards to the three specific objections raised against Abu Huraira in the post, the
reaility is as follows:
1. 'Umer never beated Abu Huraira during the lifetime of the Prophet (PBUH)
for lying against the Prophet. However, both 'Abd al-Husain al-'Amali (p. 268)
and Abu Rayya (pp. 163, 171) report that 'Umer struck Abu Huraira with a
shield for relating too many hadiths upon the Prophet - (PBUH) - and accused
him of lying. The source of this incident is not Swaheeh Muslim, but rather a
Shi'a text, Sharh Nahj al-Balagha, by the Shiite Mu'tazilite Ibn Abi al-Hadid
who quotes Abu Ja'far al-Iskafi. Abu Ja'far al-Iskafi is a third century, Shiite
Mu'tazalite. Al-Iskafi relates this incident with no chain or authorities (isnad).
And thus this is an unverified historical incident that appears centuries after the
deaths of 'Umer and Abu Huraira. (See: al-Mu'allami, al-Anwar al-Kashifa, pp.
152-153, al-Khatib, al-Sunna Qabl al-Tadwin, p. 457, al-'Izzi, Difa' 'an Abi
Huraira, p. 123).149
Historically, the Jahmite, Bishr al-Murisi was perhaps the first to claim that
'Umer said that "the greatest liar among the narrators of Ahadith is Abu
Huraira." To this fabrication, Imam al-Daarimee responded, "How could 'Umer
accuse him of lying against the Messenger of Allah - (PBUH) - and [at the
same time] place his in charge of important posts. Had [Abu Huraira] been
148 http://www.allaahuakbar.net/shiites/in_defense_of_abu_huraira.htm

149 ibid

thought of by 'Umer - Radiyallaahu'anhu - as [al-Murisi] claimed, 'Umer

would not have entrusted [Abu Huraira] with the affairs of the Muslims,
placing him in charge, time and time again."Also, al-Daarimee rhetorically
asks al-Murisi, "If you were truthful in your claim, then expose [to us] who
narrated such. You will not be able to expose a trustworthy narrator."150
Interestingly, al-'Izzi shows that a number of grandsons of 'Umer related
hadiths from Abu Huraira from the Prophet-(PBUH). Among whom:
(a) Salim bin 'Abd Allah bin 'Umer, who in Swaheeh al-Bukhari alone relates
three hadiths;
(b) And Hafs bin 'Asim bin 'Umer, who in Swaheeh al-Bukhari alone relates
eleven hadiths. Al-Izzi comments (p. 123), "Did they not hear from their
fathers that their grandfather considered Abu Huraira a liar?"151
2.

'Aisha - Radiyallaahu'anha- never accused Abu Huraira of lying. However,

there exist a number of incidents where she corrected Abu Huraira for erring in
the hadiths he transmitted. This was not unique for Abu Huraira, but rather
'Aisha corrected a number of the Companions. Imam al-Zirkashi (794 A.H.)
has gathered and commented upon all the statements wherein which 'Aisha
corrected another of the Prophet's companions in his al-Ijaba li Irad ma
Istadrakahu 'Aisha 'ala al-sahaabah.

Of these criticisms by 'Aisha, there exists one in Swaheeh Muslim (Cairo: Vol.
3, p. 137). Specifically that Abu Huraira related that the individual who at
dawn (fajr) is in a state of sexual defilement, he is not permitted fast. When
'Aisha and Umm Salama were questioned regarding this they informed that the
Prophet (PBUH) - during the month of Ramadan would awake at dawn in a
state of sexual defilement not due to a dream (i.e. due to having sexual
150 ibid
151 ibid

relations) and fast. When Abu Huraira was later questioned as to his source, he
informed that he heard that from al-Fadl ibn 'Abbaas and not the Prophet
(PBUH) - directly.

Al-Zirkashi (Cairo: p.57) informs that the ruling delivered by Abu Huraira was
initially the ruling given by the Prophet (PBUH) but was later abrogated. This
abrogation it seems did not reach Abu Huraira. That the ruling was abrogated
is echoed in the verses regarding the permissibility of sexual relations with
one's women during the night of Ramadan.

Moreover, it should be noted that a number of the leading scholars among the
second generation (tabi'in), held the same opinion of Abu Huraira. Among
them was 'Aishas nephew, 'Urwa ibn al-Zubayr. It seems that 'Urwa
interpreted 'Aishas statement to indicate a ruling specific to the Prophet
(PBUH) - and not general for the Ummah. This opinion was also held by
Tawus, 'Ata', Salim ibn 'Abd Allah ibn 'Umer, al-Hasan al-Basri, and Ibrahim
al-Nakha'i. And thus we see this opinion among the scholars of the tabi'in in
the cities of Makka, al-Madina, al-Basra, and al-Kufa.
Moreover, there are incidents which show that 'Aa'ishah did not consider Abu
Huraira to be a liar even if she corrected him at times. Among which is that
'Aa'ishah confirmed a hadiths related by Abu Huraira regarding the reward for
following a funeral bier which was questioned by Ibn 'Umar. This is reported
by al-Bukhari and Muslim. (See al-'Izzi, pp. 234-235)

Al-'Izzi (p. 110) also shows that when 'Aa'ishah and Hafsa died Abu Huraira
led the funeral prayers and Ibn 'Umer was among the attendees. This is
reported by al-Bukhari in his Tarikh al-Saghir, p. 52. Al-Hakim reports in al-

Mustadrak (Vol. 4, p. 6), that Ibn 'Umar was among the people and had no
objections.

Al-'Izzi remarks, "We know that the Muslims choose the best among them to
lead funeral prayers, how much more so when it is the wife of their Prophet
(PBUH)- in this world and the next?"

One may summarize that had 'Umar considered Abu Huraira to be a liar and
beat him for that, how would Ibn 'Umar allow (indeed, have no objections)
Abu Huraira to lead the funeral prayer for his sister and Prophet's wife,
Hafsah? If 'Aa'ishah considered Abu Huraira to be a liar, would the Muslims
permit Abu Huraira to lead the funeral prayers over her?152

(3) As for Abu Hanifa's rejecting the narrations of these three companions.

However, what does exists is a principle of Usul al-Fiqh among the Hanafi
scholars that those narrations of Abu Huraira which are in agreement with
analogy (al-qiyas) are adopted, and what is in disagreement with analogy, one
sees if the hadiths has been accepted by the umma, only then it is adopted;
otherwise analogy is adopted in preference to hadiths . (See Usul al-Sarkhasi,
Vol. 1, p. 341)

The source of this principle is the Kufan scholar of the tabi'in, Ibrahim alNakha'i, who would not adopt all the hadiths of Abu Huraira. Al-Dhahabi in

152 ibid

his Mizan al-I'tidal (Vol. 1, p. 35) reports that al-Nakha'i explained his
motivations by arguing that Abu Huraira was not a scholar of Fiqh (faqih).

In response, it should be noted:

(a.) a number of scholars have objected to al-Nakha'i's position. Among whom
al-Dhahabi, Ibn Kathir and Ibn 'Asakir, (See al-Dhahabi, Siyar A'lam alNubala', Vol. 2, p. 438 and Ibn Kathir, al-Bidaya wa al-Nihaya, Vol. 8, pp. 109110);
(b.) Ibn 'Abbas who is recognized as a faqih, once in a gathering says to Abu
Huraira, "Give a fatwa O Abu Huraira;"
(c.) For 23 years, after the death of 'Uthmaan [r]- Abu Huraira would deliver
fatawa in al-Madina. (See Tabaqat Ibn Sa'd, Vol. 2, p. 372). There are no
objections by anyone to Abu Huraira's knowledge of Fiqh. Moreover, most of
Abu Huraira's students among the tabiin, where accomplished scholars and
judges.
d.) In comparing, the instances where al-Nakha'i did not adopt the narration of
Abu Huraira, we find that Abu Huraira's narration is stronger than the opinion
forwarded by al-Nakha'i.153
Some of them were asking: Abu Huraira narrated a number of women-hating hadith.
Was this man reliable? We know that several prominent Companions, including `Umer
bin Khathab, questioned his honesty and truthfulness. `Aisha, the Mother of the
Believers, showed objection to many of the anti-woman hadith narrated by this man.
What do the scholars of our time think about him?
Sheikh Hamed Al-Ali, instructor of Islamic Heritage at the Faculty of Education,
Kuwait and Imam of Dahiat As-Sabahiyya Mosque, answers:
"All the Sahabah are authentic, honest, and trustworthy when it comes to
reporting from the Prophet (s). `Umer bin al-Khathab (r) was very respectful to
153 All from http://www.allaahuakbar.net/shiites/in_defense_of_abu_huraira.htm

all the Sahabah. Yes, he used to urge them to authenticate everything narrated
from the Prophet (s) but he never accused any of the Sahabah of telling lies
about the Prophet (s). Abu Huraira (r) was the most of the Companions who
reported Hadiths from the Prophet (s) and he was the keenest in authenticating
the Hadith. To accuse Abu Huraira of in authenticity is in fact an accusation
and doubt harbored against the Sunnah itself and the way it came to us.
Most of the doubts against the narrations of Abu Huraira are harbored by the
Shiites and the secularists who show hatred to the Sunnah of the Prophet (s). One of
the scholars of Islam have compiled a book under the title Bara at Abu Huraira in
which he mentions all the hadiths that have been rejected by the Shiites by quoting
similar hadiths from their books but reported by other narrators. The book refutes all
their arguments and shows the falsehood of their claims and accusations against Abu
Huraira (r). As for secularists, they are known of their hatred and enmity against
Islam."154
5.4. CONCLUSION
There is no moral right to blame against abuhurah, who is contributed many hadiths to
Muslim world by staying in masjid of nabavi and accompanying with prophet[s].
Then, the misunderstanding about abu-hurarah was Book of shite which is filled with
the like this process.
The prophet[s] had needed his turban when he complained about his losing
memory, prophet[s] gave a lot of from his heart to his turban in the form of gesture
and ordered to hug it .Abuhurairah did as order and he says that I didnt forget
anything after this great event.155
According to D.S.sprenger , the ilm-rijal is a branch of knowledge which had
not found other nation having developed so splendid and he further remarked that it
was owing to this development that we get exhaustive knowledge of about 500000
narrators .

154 http://www.onislam.net/english/ask-the-scholar/quran-and-hadith/sciences-of-hadith/175333.html
155 This hadith had reported by bukhari in different chapters .the numbers of hadiths
are 118,119,2047,2350,3645.

The prayer of prophet[s] to ibn abbbas [r] as teach him the kithab 156 to Allah
refers on his knowledge and his capacity in hadith by blessed words from prophet[s].
And imam zurhri was the qazi in ammavi period .this post only credited to one who
had acquired a lot of knowledge in religion and living according to Islamic theology
.therefore, we cant agree goldzers argument that he had supported to forge the hadith.
In brief, there is no any loop holes in ilm-rijal to penetrate to the methodology
of Islamic branches, and the style of analyzing and criticizing a branch according to
limited knowledge will bring confusions and misconceptions. Therefore, one who
know the methodology of hadith, he will study the ilm-hadith deeply.

156 This hadith reported by bukhari in the chapter of ilm-

CONCLUSION
Orientalism studies concentrated only in last times on hadith literature, after their
researching in all branches of knowledge in tafseer, thasawuf, nahf, balagha, etc. The
first and best work was done by Ignaz golzier as a source and second bible in research
field. After him, Josef Schacht tried to made skepticism in the veracity and validity of
hadith .He said that there is no any shahih hadith [genuine] in hadith literature,
especially in the field of jurisprudence. After these books there was no any relevant
or dependable sources in the questioning the authenticity of hadith without some
articles and papers in seminars
The recording of hadith in the period of prophet[s] was based on his
permission or order from him to record, and in the period of companion and followers
hadith was recorded in the shahifas or books and hearts. The misconception about
recording was to deny the authority of hadith literature .There are many proofs which
giving us a lot of evident in the historiography of Islam and chronological order of
hadith history.
The use of sanad also existed in the period of prophet[s] and, companions and
followers were used only with it. Harun Rashid was compelled to ask sanads.
The fabrication in hadith was held in fourth century due to the political issues and
philosophical movement, by faking hadith according to their views. In this time the
use of sanad was important and very necessary thing in the field of transmitting hadith
.Then the orientalists studies were based on the fiqh, sira, maghazi works to study
about hadith literature.
The criticism on sanad also was criticism on texts. The science of hadith
literature categorized to the remarks of hadith. Classification of hadith and
methodological way are best examples of authority of hadith literature.
The argument of golzier that hadith was developed by companions by
fabricating hadith according law of Islam to exist the existence of tradition without
any relation

to prophet[s] and really it was the result of Goldzier copied by biblical

legends and stories .One who research the comparison between hadith literature and
others, we can understand that this hadith literature only scientific and methodological
system.

According to Quranic teaching, a group should remain behind knowledge,

even in the period of war, to gain knowledge in religion. It is obligatory to learn or
study at least some part of the Quran or hadith.
Therefore, the important of hadith a separate thing which cant deny anyone its
application in Muslim life and relevance in research field as an authentic literature
from all branches of knowledge.

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