By Aisha Y. Musa (auth.)
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Extra resources for Ḥadīth As Scripture: Discussions on the Authority of Prophetic Traditions in Islam
4 Norman Calder has argued for a radical redating of both the Risala and Kitab al-Umm (in which we find Kitab Jima4al-4Ilm). ”6 Thus, while he disagrees with the traditionally accepted dating and authorship of these works, he does not disagree with their importance in relation to the authority of the Madith. ”8 In spite of questions about dating and authorship, there is no question that these works are the earliest extant articulations of those arguments that eventually granted the Madith the status and authority of divine revelation.
He also argues that qiyas can be applied only when all aspects of the properties and relations of two things are equivalent and that division such as al-Shafi4i describes is not permitted. ”47 Al-Shafi4i asks his opponent if the second of these—consensus—is not the same knowledge of the general public he had described, which every sane, adult Muslim, both scholar and non-scholar alike, knows and about which there is no doubt, such as the number of prayers. His adversary asserts that it is not the same thing.
The Early Controversies 29 The Prophet’s Reported Prohibition It is not only 4Umar who is credited with prohibiting the writing of extra-Qur’anic materials from the Prophet. In addition to the stories of 4Umar’s objection, the canonical collections of Madith also report a direct command from the Prophet prohibiting his followers from writing down anything on his authority other than the Qur’an and ordering those who had done so to erase what they had written. ” Because proponents of the Madith wrote the classical works that have come down to us, it is difficult to ascertain how important the prophet’s reported prohibition was to the arguments of their opponents.
Ḥadīth As Scripture: Discussions on the Authority of Prophetic Traditions in Islam by Aisha Y. Musa (auth.)