DryahyaTV—Islam Channel ãÞÇáÇÊ ÅÓáÇãíÉ ÈÇáÅäÌáíÒíÉ Articles on Islam and Muslims
Muslims,IslamicTeachings and Thought
HasanAyahya, Ph.D
Principles and
Concepts
About Human Creations:
Humanity
Allah tells all people, that he created them, male and female, to form
families, peoples, and tribes,on the basis of knowing each other, and
living in peace, moral standards among them is the only measure of success.
This Ayah, in fact, determines who is best on earth, namely, “those who have
good conduct”, this does not mean Muslims or
Christians, or Jews, or any other cult. It is simply, those who have high moral
standards are the best on earth and in Heaven. in Al Hujurat
(49: 12),Qur’an reads:
"O mankind! We created you from a single (pair) of a male and a
female, and made you into nations and tribes that ye may know each other (not
that ye may despise each other). Verily the most honored of you in the sight of
Allah is (he who is) the most righteous of you. And Allah has full knowledge
and is well acquainted (with all things)."
Muslims, Christians and Jews:
Believers in Qur’an and other believers in any other religion (Christian, Sabi’ah, and Jews) can be secured by Allah support if they
believe in Him , the Day of Judgement,
and doing good deeds. Qur’an reads inAlBaqarah, 2:
62:
"Those who believe (in the Qur'an) and those who follow the Jewish
(Scriptures) and the Christians and the Sabians and
who believe in Allah and the last day and work righteousness shall have their
reward with their Lord; on them shall be no fear nor shall they grieve."
Earth
The reason for God’s creation of the Earth, and the dreation
of things on it or under it, are made for human beings to benefit and keep in
accurate way, this was explained in Qur’an, (Al
Kahf, 18: 7)
"That which is on earth We have made but as a
glittering show for the earth, in order that We may test them--as to which of
them are best in conduct."
Law and Order
"[If] anyone slays a human being-unless it be [in punishment] for
murder or for spreading corruption on earth-it shall be as though he had slain
all mankind; whereas, if anyone saves a life, it shall be as though he had
saved the lives of all mankind. (Al-Ma'idah, 5: 32)
The Call to believe
About the call for any religion, it should be a peaceful call for free
response, yes or no, but not compulsory, inDa’wah as
wrongly, most Muslims believe.
"Let there be no compulsion in religion: Truth stands out clear from
Error: whoever rejects evil and believes in Allah has grasped the most
trustworthy hand-hold, that never breaks. And Allah
hears and knows all things." (Al-Baqara, 2: 256)
Believers and disbelievers
Religion cannot come to a holt. Qur’an is clear about believers and disbelievers. In
Ayah 16, for example, it is obvious that the difference between believers and
disbelievers is Tawheed, and those who said that God
is Jesus son of Maryam are disbelievers.Qur’an reads:
In terms
of population numbers, Arabs represent one seventh of the Muslims worldwide.
Arabs owns three quarters of the wealth of Muslim World taking into
consideration the oil producing countries. The yearly income or the GNP in the
Arab countries equals three folds of the GNP in the non-Arab Muslim countries.
The following characteristics of both Muslim and Arab countries, which
influence their march and progress in the ladder of
civilization positively or negatively, they are:
Population Growth:
Arab countries share the Muslim countries in the population growth phenomenon. Even though it is considered to be less in the African Muslim
countries than the Asian Muslim countries. It is still far from the zero
growth achieved by Denmark
and Sweden. In the year 2000,
considering a growth increase of 2.65% percent in Arab countries, Arab
population reached the 290 million figure. and projected in the year 2025 to be over 470 million.
Population of the Muslims all over the world have passed the billion figure in 1985, and the 1.3 in the year 2000, and projected
to be 1.6 biliion in the year 2025.
Population,
Area, and density of selected Muslim countries:
NationPopulationAreaDensity
Millions(1985)Sq/MSq/Km(1983)
Afghanistan
14.7
250000
30
Algeria
22.2
950000
8
Bahrain
0.4
Bangladesh
101.5
55000
616
Chad
5.2
496000
4
Indonesia
168,4
736000
78
Libya
4.0
679000
2
Saudi
Arabia
11.2
900000
4
Turkey
52.1
296000
58
Source: Yahya, Hasan A. Comparative Analysis of Social Change in the
Muslim Nations, University
of Michigan Press-Ann
Arbor, 1992.P52.
EconomicIndicators for some Muslim
Nations (1981-83):
NationExportImportIncome
$Billions$Billions GNP$
Oil
Producing Nations
Algeria (1983)
12.90
12.10
1,951
Bahrain (1982)
3.20
3.30
9,284
Kuwait (1982)
15.70
6.70
16,500
Oman (1982)
4.40
2.70
6,900
Qatar (1982)
4.5
1.90
3,500
Saudi
Arabia(1981)
119.80
35.20
18,344
U.A.E (1983)
15.40
8.30
23,000
Nonoil -
Producing Nations
Bangladesh
.78
.71
119
Pakistan
2.60
6.00
350
Turkey
5.70
9.20
1,000
Egypt
3.50
8.30
686
Indonesia
19.00
20.00
560
Source: Yahya, Hasan A. Comparative Analysis of Social Change in the
Muslim Nations, University
of Michigan Press-Ann
Arbor, 1992, P.62
Recent Political Independence:
The
Muslim World (including the Arabs) is considered shorter in timeinindependence history than the Western Nations, Their short history of
independence began shortly in the first quarter of the 20th century,
where the number of independent nations in 1950 was only 13 nations as shown in
the following table.
NationYear
of Independence
Indonesia
1949
Pakistan
1947
Jordan
1946
Syria & Lebanon
1943
Iraq
1932
Saudi
Arabia
1925
Egypt
1922
Turkey, Iran, & Afghanistan
1775
While
nations with short history of independence are: Bangladesh 1971, South Yemen
1967, Seralion and Kuwait 1961, Somalia,
Senegal,Mauritania, Nigeria, Chad, and
Cameroon 1960, Malaysia 1957, Tunisia and Sudan 1956, and Bronai
1984.
Illiteracy Rate In
the Muslim Nations:
Illiteracy is defined as knowledge of reading
and writing and understanding what you write in a certain language, According
to UNESCO information, nations where illiteracy until 1984, was close to 70%
percent among maleswho are over 15 years of age. They are:Somalia 97% , North Yemen 95%, Djibouti 95%,
Gambia 91%, Oman and Senegal 90%, Afghanistan 81%, Chad and Benin 88%,Pakistan, Sudan, and Nigeria 75%, And
Bangladesh, Morocco, and Iraq 64-66%.
Health Status
in the Muslim World:
Mortality
Rate:
Health
situation is measured sometimes by the number of deaths among those less than a
year of age in a certain country, and sometimes added the number of deaths from
adult diseases. In spite of the large number of deaths in both Arab and Muslim
worlds covered under [God Knows why] passed with no specific reason. The mortality
rate among children under one year is large. The number given is the mortality
rate for every 1000 born child.The
hypothesis says, the larger number of deaths amongchildrenin a given country, the more health situation
is deteriorated in that country. In other words, the health status in certain
country depends totally on the mortality rate among children less than one
year.
In spite of
challenges to this indicator,as a measure for health, it is considered as an accurate
international measure for health status beside illiteracy. Infant mortality
rate in many of the Muslim nations is more than 100 in every 1000 deaths. For
example, Gabon 229, Niger 200, Mauritania 187, Afghanistan 187, Somalia 177,
Morocco 150, Bangladesh 139,Libya 130,
Pakistan, Tunisia and Indonesia 125,Saudi Arabia118, Benin and Iran 108 child.
There are
certain other indicators agreed uponinternationally,to measure health status among nations. In spite objections against these indicators. But it still the more accurate measures so far. So it is accurate
until we find other more accurate indicators. From these indicators expectancy
of life at birth, the number of deaths among born children, and number of
physicians to the people they serve, or the number of beds inhospitals for certain number of people
in the area.
Life
expectancy:
This indicator means that expectations of the
born child in a day to live long life accordingtothe health level and the basic needs offerings to that born child. Life
expectancy in the Muslim world is 58 years in 1985 while it was in 1965 48
years. And because of technological progress of health instruments and practice
of preventive medicine and the raise of educational levels in these countries,
it was 64 years in the year 2000
(From Arabic
Paper Version )
Islam and Muslims in North
America
In large measure, we are what our loyalties
are: Loyalties to a family, to a tribe, a caste, a class, a neighborhood, a
religion, a nation, an ideology, or more realistically, a combination of many
of these. (Cantril, 1976, p. 15)
REVIEW
OF RELATED LITERATURE
In this
study, the writer examined the role of religion in formulating people’s
opinions and investigated satisfaction among members of a particular religious
institution. The review of related literature and research represents an
attempt to draw together certain key ideas concerning factors that influence
the satisfaction of Muslim organization members. Included in the first section
are a discussion of Islamic beliefs and practices and a historical background
of Muslims in North America . Related organizational theories are discussed in the
second section, The third section covers research on
life satisfaction and contextual variables.An integration of the three preceding sections concludes the chapter.
Islam
and Muslims
Historical Background
The
Muslim World today can be linked to an eagle. Its body is the Arabian peninsula
(from South Yemen in the South to Turkey
in the North), and its two wings represent the east
Asian (from Pakistan to Indonesia) and the African Islamic nations -
mostly Arabs- (from Egypt to
Sierra Leone).
Whether
or not this description is accurate, it is useful in dividing the Muslim
nations into three Units in terms of their geographic characteristics.Later in this book, we will cover these
characteristic in detail.
In
terms of religion, in the last part of the sixth century, an illiterate Beduin Arab renewed what was forgotten of the religion of
Abraham, Ismael, Isaac, Jacob, and Jesus and created
through the revelations contained in the Qur’n the
social rules and laws of equality, brotherhood, and justice. Muhammad (pbuh), son of Abdullah and A’minah,
was the successful pioneer for social change. His qualifications were simply
revelations from Allah (swt). The revealed message
was called the Qur’an, and the new religion was named Islam, the religion of
God.
Muslims,
therefore, took their name from their religion and not from Muhammad, the
messenger of God. Some orientalists have erroneously
called Muslims “Muhammadans” and called Islam “Muhammadanism” (Bib, 1953; Goldziher,
1988,; Schacht, 1950).
Explaining
this point further, Crag (1975) stated:
The great Arab-born monotheism of Asia and Africa is unique among faiths in being denoted by a term
that is also common name.Hinduism takes
its name from a land and a river, Buddhism from the meaning ofa founder figure, Judaism from people,
Christianity from the concept and achievement of “the Messiah.” Islam which is
never properly called“Muhammadanism”differs from all of these. (p. 5)
To
understand the unique role that Islam plays in the Muslim’s life, it is
necessary to explain some important terms and principles of the Islamic Faith.
The basic Islamic beliefs and practices are discussed briefly in the following
section.
Definitions
of Islamic Terms
The
first revelations
‘Iqr’a: “Read in the name of your Lord. Who made man from a clot. Read, for your most generous Lord is Who taught the
use of pen, Who taught man what he did not know!”
Allah Akbar: God is the greatestabove all.
Qur’an: The collection of
the laws revealed by God (SWT) to the Prophet Muhammad (PBUH) through the angel
Gabriel Al-Rouh Al-Amin(the Honest Spirit,
PBUH). It explain everything (Q 12:111), and everything is clear in it (Q 44:3);
it overlooks nothing (Q 6:38).
Sunnah:The way of the Prophet
(PBUH), his sayings, his practices, and his approved acts.
Halal: Legal activities as
fixed in the Qur’an and the Sunnah, to be practiced
by Muslims in their everyday lives.
Haram: Illegal activities as
fixed in the Qur’an and the Sunnah, to be avoided by
Muslims in their everyday lives.
Salah: Muslim prayer
performed five times a day, individually or collectively.
Friday prayer: A weekly noon prayer,
its condition to be performed collectively with traditional steps; otherwise it
is performed as Thuhur (noon) prayer.
Hajj: Pilgrimage, performed once in a lifetime of
every physiologically, psychologically, and financially able Muslim. The Hajj
is performed by visiting the Holy Ka’abah in Makkah, with special arrangements of dress and acts.
Seyam: Fasting (29 or 30
days) in the month of Ramadhan, when Muslims avoid
food and drink from before dawn to sunset.
Rebaa: Charging interest
without sharing profits and losses; it is prohibited by Islamic law.
Bida’h: Innovation in the
religious sense is bida’h (heresy) and something
generally bad. It is the opposite of the sunnah,
or path, which is the way of the Prophet (PBUH) or his community of Muslims.
SWT: Acronym for Allah usually used after the
name of Allah (SWT). Literally “SubhanahuWaTa’ala,” meaning “Praise the Lord.”
PBUH: Acronym usually used after the mention of any
of the Prophets (uhammad, Moses, Jesus, etc.,[PBUH]. PBUHreads in Arabic, SallaAllahuAlayhiWasallam,” which means “Peace Be Upon Him”.RAA:
Eman:The
belief in GOD, his messengers, the Day of Judgement,
and al-Qadar, (the fate), whither it was good or bad.
Taqwa: the higheststage of Eman
Surah: One condenced group of Ayat in one surah. The total of Sura’s in
Qur’an is 114 .
Ayat: Verses of the holy
Qur’an spread in the Sura’s. Some are short as one
letter, others extended to many lines.
RAA: An acronym that follows the mention of the
Prophet’s companions and family; it literally reads “Radhia
Allah Anhum,” meaning “Allah is pleased with them.”
Other
Islamic Concepts
Trust
Trust God but tie
your camel first.
The World
Treat the world as I
do, like ‘abirsabeel, (a
stranger passing through), like a horseman stops in a tree shade for a short
time, and then moves on.
Objects
It is your attachment
to objects, you become subjective,which makes you blind and deaf, for
the lack of using reason .
Sleep
Sleep is brother of
death.
Reflection
The faithful are
mirrors, one to the other.
Women
Women are the twin
halves of men.
Wives
A virtuous wife -saliha- is the best treasure any man can have.
Oppression
When oppression
exists, even the bird dies in its nest.
Love
Do you think you love
your creator? Love your fellow-creature first.
Distribution
God is who gives: I
am only a distributor.
Helping others
I order you to assist
any oppressed person, whether he is a Muslim or not.
Monkishness
No monkery in Islam la rahbaniyyatafil Islam.
Cursing
You ask me to curse
unbelievers, but I was not sent to curse.
Teaching
One hour’s teaching
is better than a whole night of prayer.
Day and Night
The night is long: do
not shorten it by sleep. The day is fair: do not darken it with wrongdoing.
Humility attawadu’
Humility and courtesy
are themselves a part of piety.
Envy al-hasad
Envy devours good
deeds, as a fire devours fuel.
The learned
Whoever honors the learned, honors me.
Poverty
My poverty is my
pride.
Death
Die before your
death.
The Tongue
A man slips with his
tongue more than with his feet.
Desire
Desire not the world,
and God will love you. Desire not what others have, and they will love you.
Pride and Generosity
Pride in ancestry is
really a property-interest. Generosity is a variety of piety.
The story of Khalil,generosity and
giving by choice are for favor return.
Practice
Who are the learned?
Those who put into practice what they knew.
Kindness
Whoever has no
kindness has no faith.
Princes
and Scholars
The
best of princes is one who visits the wise. The worst of scholars is one who
visits princes.
Anger
You ask
for a piece of advice. I tell you: ‘Don’t get angry.’ He is strong who can
withhold anger.
The
Judge
A man
appointed to be a judge has been killed without a knife.
Struggle
The
holy warrior is him who struggles with himself.
Ink and
Blood –free speech-human rights
The ink
of the learned is holier than the blood of the martyr.
Contemplation
– ta’ammul
An hour
contemplation is better than a year’s worship.
Understanding
Speak
to everyone in accordance with his degree of understanding.
Food by ‘araqiljabeen.
No body
has eaten better food than that won by his own labor.
Work
I am a
worker.
Accusations
(manittahamshakhsanfijareemah he will commit
it later.
Anyone
reviling a brother for a sin will not himself die before committing it.
Paradise
I will
send surety for paradise if you save yourselves from six things:telling untruth, violating promises, dishonoring
trust, being unchaste in thought and act, striking the first blow, taking what
is bad and unlawful.
Tasks-alwajibat
Whoever
makes all his tasks, God will help him in his other concerns.
Poetry
In some
poetry there is a wisdom.
Lies,
promises, trust
He is
not of mine who lies, breaks a promise or fail in his trust.
Thoughts
Good
thoughts are part of worship.
Vision
of the Faithful
The
Faithful see with the light of God.
Some
behavior
I am
like a man who has lighted a fire, and all the creeping things have rushed to
burn themselves in it.
The
Qur’an
The
Qur’an has been revealed in seven forms. Each verse has inner and outer
meaning.
Obligation
to learn
The pursuit
of knowledge is obligatory on every Muslim.
The
Young in Paradise
Old
women will not enter Paradise: they will be
made young and beautiful first.
A
Journey
On a
journey, the leader of the group is their servant. “Kabiralqawmkhadimuhum.”
Recognition
Souls
which recognize one another congregate together. Those which
do not, argue with one another.
Truth –
qawlilhaq is much more than fighting in a battle.
Speaking
the truth to the unjust is the best of holy wars.
Knowledge ‘utlobililmwalawfissseen.
Journey even as far as China seeking knowledge.
Adalah and
Mercy:
If a
person starts a good tradition in Islam, he will be rewarded for so doing to
the extent of the rewards of those who copy him. Without
their own reward being in anyway reduced.And whoever established a bad precedent in Islm will bear the burden of it and all who follow it. Without their own burdens being reduced in any way.
Knowledge
is like a heavy rain falling upon the earth. One part of the earth received the
rain, and from that nourishment, and what was in the earth produced plants and
life. Another patch of ground, not far away, took the water and collected it,
making it available for mankind to drink. A third area of the earth neither
accepted the rainwater to keep it, nor did it absorb it to produce herbage.
In the
first stage, the ground takes and also gives. In the 2nd it takes
and gives but without using it. In the 3rd, the land is unaffected
by the rain, it neither takes nor uses, nor does it give.
During
the Flight to Medina,
we were hiding in the cave that day when the searching soldiers came straight
towards the entrance. I said to the Prophet, ‘O Messenger of Allah! If they look this way (under their feet, we were lost.’ He
answered at once:’do you think then that we are only
two, Abu Bakr? A Third is with us: we will be
saved.’
Qureshite
searchers stepped to the cave’s mouth and were about to enter. Then we heard
one say, to another: “They cannot be in here. See, there is an extensive
spider’s web spun across the entrance. They would have had to break it,
entering.’ They passed on, swearing to hunt us down and kill us. But we were
saved. We continued the hard journey northward across the desert.“Abu Bakr reports”
The
last words I had from the messenger were: ‘treat people will, Mu’ath.’(Mu’ath bin Jabal)
I have
never seen anyone smiled more than the messenger of Allah.(abdulla bin
Harith)
I never
saw anyone more kind to children than the messenger of God.(Anas bin Malik)
Islamic
Beliefs and Practices
Some fundamentals
of the Islamic belief are explained in this sction to
help understand the group under investigation in this study. Islam means the
act of submitting or resigning oneself to God. A Muslim is one who submits
himself to one God, Allah. The basic belief of Muslims is to witness Allah as
only God and Muhammad as the apostle of Allah.
The six
articles of faith, as revealed in the Qur’an, are as follows: belief in Allah,
His angels, His apostles,the Day of Judgement, and His
predestination of good and evil. Five obligatory practices are mentioned
generally in the Qur’an and explained specifically in the Sunnah,
the written words and actions of Muhammad. These practices are:
1.Shahadah (recital of the creed): “There is no God but (one) God
(Allah), and Muhammad is the messenger of God.” This linguistic symbol is used
in each of the five prayer calls by Mu’athen (who call the believers to prayer) before prayer time. The place
of prayer is usually the mosque or any other dry place considered legal by the Sunnah for performing prayers.
2.Salah (prayer): The Muslim must pray at five specific times:
before sunrise, at noon, early afternoon, sunset, and before bedtime. In
praying, the Muslim faces the Holy Ka’abah in Makkah. While prayer in the mosque is encouraged, the
Muslim can pray wherever he is. An exception is the Friday prayer, which is
usually performed in a group, with special arrangements of religious speech and
prayer. Prayer and alms are mentioned together several times in the Qur’an as
good deeds to obtain God’s approval.
3.Zakah (paying alms):Each Muslim contributes (according to Islamic law) to help other
Muslims. Almsgiving is usually devoted to the poor, the needy, the deptor, the traveler, and the official alms collectors.
Nowadays, with the absence of an Islamic state, alms are left to the conscience
of individual Muslims.
4.Seyam or Sawm (fasting): During Ramadhan, 29 or 30 days of the ninth Arabic month, adult
Muslims fast from sunrise to sunset. At this time no food or drink may be
taken. The fast usually ends with Eid al-Fitr, one of the two major Muslim festivals.
5.Hajj (pilgrimage) to Makka: Every Muslim ,
circumstances permitting, is obliged to perform the Hajj once in a lifetime.
The pilgrimage begins two months After Ramadhan and
lasts three days.
An
individual is considered a “true Muslim” or believer if he/she follows the
above practices in everyday life and follows the rules of Allah and His
Prophet, as written in the Qur’an and Sunnah.
Historical
Background of Muslims
in
North America
Hasan A. Yahya, Ph.D
Professor
of Philosophy
In
1955, Italy celebrated the
five hundred anniversary of Columbus’s
birth. A fair displayed his belongings, which included an Arabic book by
Al-Sharif al-Idrisi, an Arab Muslim geographer, which
is said to be what inspired Columbus to seek the
New World. The first nation in the world
officially to recognize United States
independence was Morocco,
an Arab country, in 1787 (Mehdi, 1978)
Oman was
the first Arab Muslim nation to have trade relations with the United States government; a trade treaty was
signed by Sayyed Said and the United States
in 1834. An Omani ship arrived in New
York in 1940 to deliver the first cargo of goods (Mehdi, 1983).
The
first African Muslim group came to the United States in 1717. Religious
words such as “Allah” and “Muhammad” were circulated among the Arabic-speaking
slaves, and a refusal to eat pork was identified with specific names like Omar,
Ben Ali, and IbnSa’id (Mehdi, 1978)
In
1856, five Muslims (two Turks and three Arabs) came to the United States to care for a cargo of 33 camels
brought from Arabia to serve the nations’s army in the Southeast. One of these Arabs became
well-known by the nickname “Hadji Ali,” which later
became “HI Jolly” (Makdisi, 1959; Mehdi,
1969, 1983).
The
literature on Muslims in North America showed
that beginning of Islam was made in 1887 by an American convert, Muhammad
Alexander Russell Webb. The American Consul in Manila,
who embraced Islam and established an office in New York City called
the Oriental Publishing Company. In 1893, the first issue of Muslim World
appeared (Makdisi, 1959).
Ross, North Dakota, is the earliest recorded place where Muslims organized
for communal prayer in private homes before a mosque was built in 1920 (Mehdi, 1978). The group later was completely integrated in
the host society, and in 1948 the mosque was abandoned. The first recorded
attempt to build a mosque in America
was made in Highland Park, Michigan, 1n 1919. Latter became a church
(El-Kholi, 1966).
The
mosque that was built in 1924 and still exists today was built in Michigan City, Indiana.
Other mosques were built later in such areas as Detroit,
Michigan (1922); Cedar
Rapids, Iowa (1934), known as the
mother mosque (Mehdi, 1978); Washington, D. C.
(1952); Toledo, Ohio
(1955);andEast Lansing, Michigan
(1979)
On the locallevel, Muslim
associations and organizations were established in many places. For example, an
Islamic association was established in Highland
Park in 1919. Another association, the young Men’s
Muslim Association, was established in Brooklyn
in 1923 (Haddad, 1983).
On the
national level, the Federation of Islamic Associations (FIA) was established in
the United States and Canada by the efforts of Abdullah Ingram of Cedar Rapids, Iowa,
through a personal request to president Eisenhower in
1952. The wave of Arab nationalism led to the creation of the Organization of
Arab Students (OAS). Unlike the FIA, the OAS leaders were non-American-born
Arabs and advocated nationalist and socialist objectives (Hadda,
1983). The Arab Muslim Brotherhood and non-Arab Indo-Pakistani Jamaati Islam formulated a new Association opposing the OAS
objectives. On the first day of January 1983, a new organization called the
Muslim Student Association of the United States
and Canada
(MSA) was announced (Haddad, 1983).
In
1982, during the twentieth annual convention of the MSA, a new name, the
Islamic Society of North America (ISNA), was
announced to integrate Muslim efforts under the organization (Al-Ummah, 1981). ISNA has the following project extensions:
the North American Islamic Trust (NAIT), a financial institution; the American
Trust Publication (ATP); the Islamic Book Service (IBS); the International
Graphics Printing Services (IGPS); and the Islamic Teaching Center (ITC). ISNA also has three professional associations: the Islamic Medical
Association (IMA), the Association of Muslim Social Scientists (AMSS), and the
Association of Muslim Scientists and Engineers (AMSE) (MSA, 1980).
The
increasing number of students sent by oil-producing Arab countries to the United States
and the English language used byISNA created the need for a new
organization, the Muslim Arab Youth Association (MAYA). Announced in 1977, this
association uses the Arabic language. Leaders of MAYA deny the claim of
nationalism in their association by using the Arabic language and explain that
language is Islamic, not nationalistic, because it is the language of the
Qur’an, and membership in the associations open to any individual(Arab or non-Arab) who wishes to join (Rabitatu-Asshabab Al-Muslim Al-Arabi,
n.d).
Onthe international organizational level, the Muslim World
League (MLA) was established in Saudi
Arabia in May 1962. The league has several
objectives> Its main purpose is “the defense of
Islam against those who seek to destroy it, and the support and development of
Muslim communities around the world.” To achieve its goals, the league has
established several offices in many nations and in 1974 became a
nongovernmental representative of the United Nations. The influence of the MLA on
Muslim minorities around the world has been sound (Haddad, 1983).
Although
no reliable statistics exist on the number of Muslims living in North America, estimates range from one-half million to
six million, depending on the source and purpose for which the number is used
(Lovell, 1973). In 1975 the consensus among Muslim leaders was that
approximately three million Muslims were living in America (Haddad, 1983). Because
there are more than 400 mosques and Islamic associations in the United States,
it is likely that this population estimate is reliable, particularly if
nonresident students and visitors are included in the figure. (p.25) In these
days Muslims are much more than that figure,a Muslimauthority have estimated
the number of Muslims in North America (the United States and Canada)as more than ten millions, where the number
of Mosques increased to pass the one thousand figure.
To live in America as a
Muslim, and as an Arab does not differ much from other groups, such as Blacks,
Native Americans, Hispanics, or other minority groups. They tend to follow the
same trend of residency as groups, but they remained un
united following their religious sects or national origins.They almost all share the agony of striving
to be known as peaceful group, have certain rights and obligations toward the
American Society. But still stereotyping and name calling are common even in
the mass media, Films, Journals, etc., (See next), Dr. Yahya’s
Article about Arabs and Muslimsand race
relations in the United States of America, presented in a televised conference
sponsored by Lansing Community College in 1991 about interfaith and race
relations in the American Society.
*****************
Arabs
and Race Relations
in America
Prof. Hasan A. Yahya
The
history of race and ethnic relations in the American (U.S) society show that
perfect understanding among the diverse groups of the American society is far
from achieving in spite of the fact that serious attempts have been made to
improve race relations. The development of minority group assimilation to the
mainstream American society from Americanization through the melting pot and
finally to plurality of cultures still persist in the literature of race
relations. These developments varied in the volume of racism, discrimination,
and stereotyping. Even though, theoretically speaking, it might be thought for
a while that America is free of these practices against Native Americans,
Hispanics, Asians, Jews, Women, aged people, mentally ill or disabled, gay and
lesbians, and of course, Arabs. It might be thought also that for a while that
all African Americans (over 30 million) belong to fancy Cosby Show family or
Michael Jackson group. But reality is something else.
In this
article, contributions of Arabs to world culture are described, as well as
perception of Westerners in general, and Americans in particular of Arabs and
Muslims as a minority group. Arabs like Jews are Semites, that’s to say, their
language belongs to the ethnic family of languages. Few number of scholars recognize
that between the 8th and 12th centuries, while most of Eurwas in the throes of barbarism, the Arabs kept a light
the flame of Western civilization. To them belongs the unique distinction of
having the culture of the east as well as that of the west. From China, Arabs
introduced the papers to the West, They furnished the
language of science. In Mathematics, Arabs created and improved system of
numerals, and developed the mathematical use of the ZERO. They made important
contributions to the science of astronomy, music, alchemi,
and geography. In Medicine, they classified the pulmonary circulation of the
blood, distinguished between smallpox and measles, established psychological
treatment to mentally ill persons, and found the curativeuses
of many drugs. In Chemistry, they learn to dissolve metals to ART, Literature,
Architecture, and Philosophy. They preserved many ancient manuscripts, study
them and write about them. As a consequence, Arab scholars were well versed in
Aristotle three centuries before the churchmen became acquanted
with most of his books and philosophy. Arabs created intricate forms of
versification and wrote poems of exquisit beauty.
They produced numerous works of literature criticism, wrote voluminous
histories, and made innumerable translations.
Above
all, Arabs established one of the great religions of the world. Its unifying
power is attested by the fact, that although scattered and separated by
allegiance to various political states, they are in the very real sense ONE
nation of Islam. With all these contributions, Arabs and Islam in the
perceptions of westerners including Americans have negative meanings and almost
always used with little respect and appreciation. Is there a lack of knowledge
about Arabs and Muslims? Or is there a lack of interest in Arabs and Muslims?
Or is there an international neglect to a great people and great religion? The
British writers, Peter Mansfield in his book, “The Arabs” tells a story of
Americans in ARAMCO schools. Students were asked some questions to test their
knowledge about Arabs and Islam like: Who is the Arab? What is Islam? And Who is the Prophet Muhammad? The answer was that the
“Arabic” is a beduin wearing
a “djellabia” (a long piece dress), carrying an old
pistol (or dagger), a camel jocky, in his way to
attack his neighbors. About “Islam” their answers were as follows: Islam is a
luck game like bridge; Islam is mysterious faith created by the KKK in the United States
south. Islam is an American Masonic organization, its members wear strange
dresses. About the Prophet “Muhammad”, the answers were no less humor, Muhammad
is the author of one thousand and one night, Muhammad is an American Niger, and
Muhammad has something related to mountain. Peter Mansfield commented on such
answers by saying: “It is obvious that these answers were indications of
ignorant persons who wanted to cover up their lack of knowledge.” Films
produced by Hollywood
almost always portray Arabs in negative terms. They are either “extremely
wealthy” “barbaric and backward”, or “sex maniacs”. These myths can be depicted
from Valentino’s “the Cheik” through Goldie Hawn’s “Protocole”. In “Lawrence of Arabia”, Arabs were depicted as backward, divided, cruel,
cowardly, decadent people, and back-stabbers. Many critics think that is the
way most Americans still think of them.
On
television entertainment, viewers are regularly treated to “Patently racist
caricatures of Muslims”. As one put it: “villains in today’s
“TV movies are likely to be Arabs when they are not South American drug lords,
inscrutable rich Asians, Nazi like Europeans or corrupt like Wall Street
financiers.” (Smith 1991) Some writers in the United States began show
injustices practiced against Arabs and Muslims, for example, Ostrow, a free-lance writer describes these stereotypes as
part of a simple shorthand to let audiences know who was in charge, who was
subservient, and who was the vilian.” In 1991-2,
reports from the Middle East rarely treated
the Arabs as people with families who worry about their children’s future or
their environment. Arab deaths were discounted by the government and repeated
by the media as “collateral damages”. The Arab point of view in many instances, was left out of the story. This may be
overstatement, but this is a complaint worthy of reflection. To conclude this
article, the writer is optimistic about the future of race relations in the
United States, but not sure about Europe, (France, Germany, Spain, England,
etc.,) Because the American public as I interacted with it, is open to new
experiences, eager for information, and knowledge about other cultures
especially Arabs and Muslims. It is this openness which give
us the hope to communicate for more understanding among the diverse groups of
the American society. American policy- makers as well as the public are more
apt to deal with minority groups on the grounds of justice and human rights
slogans. I believe that if these slogans were applied equally to the diverse
cultures of the American society, including Arabs and Muslims, then education,
awareness, interaction, and communication will increase reciprocal positive
area of misconceptions. As a consequence, the area of compromising may be
enlarged to give more chance for peaceful resolutions of race relations and
conflict.
*************************
The
Case of Blasphemy in History
A
MATTER OF FREEDOM
THE
CASE OF BLASPHEMY IN HISTORY
I
Blasphemy
in History
Professor
Hasan A. Yahya
If you do not like philosophy. You may stop here. This article will not be boring
though, because many expatriates and religiously illiterate do not know what
blasphemy is, or may be they do. So you are still reading this article to
defend yourself from the unfair accusation to some, concerning the term
“religiously illiterate”, that’s good, then a little more information doesn’t
hurt. Or does it? While the world is taking new course in history of human
civilization under the slogan of globalization, almost one humdred
years ago, H. B. Bonner wrote (1912) “Blasphemy … varies with the temper of the
age in which it is administered and of the judge who has administered it.” Does
freedom has limits in the case of blasphemy and apostasy? We will not answer
quickly. Because the matter of freedom is not an easy one.
It took too much and too many lives across history with justification of those
who administer it or judge it. Some of the assumptions underlie this article
are: all religions share in common principles and doctrines cherished,
respected and practiced with little freedom to cut ties with it by their
followers; In the age of swift reason, unfortunately, emotions lead, and
therefore, control reason in many instances to the wrong decision in the
so-called enlighten rational world. And those most secular nations are not less
dogmatic in their doctrines than religious nations when it comes to freedom of
expression as far as the attack is on OTHERS’ belief and practices. The western
human beings as well as many Eastern societies are stripped from the power of
thinking about what is right and what is wrong for themselves when it comes to
freedom limitations, much of their decisions are controlled by mass media,
availability of money, and overhead policy directions and above all sort of
“taboos” of certain kind. In no way, westerners or Easterners are free in terms
of destroying their value system without rational as well as irrational
justified defense. Saying this, the issue of blasphemy and apostasy has taken
its course in human history. In this article we will investigate the two
concepts in Islam in the East, and Christianity in the West. Therefore, we will
show the Islamic tradition dealing with these concepts for the purpose of
lasting peace and productive normalization between religions and cultures. And
show in the second part how these concepts were developed. This investigation
is a part of large research project began fifteen years ago. Taking
into account the hypothesis which says: Islam is the most misunderstood
religion across history even-though Islam shares Christianity and Judaism
perceptions in terms of blasphemy and apostasy. Generalization of
misunderstanding is common among religions and cultures toward each other.
This, I believe, a dogmatic cherished curse common to all religions or
ideologies of the past as well as of today. Especially when they consider materialism
as a supreme power and goal for political life, and do not give more than a
fraction to thought to spiritualism in life (or after life). H. B. Bonner wrote
in 1912 “Blasphemy … varies with the temper of the age in which it is
administered and of the judge who has administered it “. In his opinion,
Orthodoxy has persecuted heresy in the last five hundred years ….. it has sometimes killed the heretic, he said, but it has
never killed the heresy. This article tries to investigate blasphemy in the
last millennium. Blasphemy may be analyzed in terms of three concepts: opinion,
manner, or place in which it was (or it will be) occurred.
Few
years back, before eleven years to be sure, Salman
Rushdie wrote his novel The Satanic Verses. Was it an opinion expressed? Or on the manner in which it was expressed? Or is it the
place where it was written and published? Or I might add,
is it the audience who was supposed to read it? To answer these questions, it
is imperative to describe how Islam shares other diseased, existed or will
exist ideologies in appreciating those who conform with
it and punish those who oppose it. Capitalism, as well as communism have their rules concerning outsiders and those who deviate
from their rules. After the defeat of communism, the United States leads the capitalist
world. According to this world rules, those who conform with
globalization are rewarded through the World Bank, and future dreams, and those
who deviate from globalization under capitalism are doomed and punished.
Salman Rushdie’s
novel when it was written became Triode horse for both Khumeini
and his enemies (westerners or otherwise). It was used by Khumeini
to attack the west, and it was used by the west NOT to attack Khumeini and Iranian Islamic republic alone, but the west
found it a great opportunity to publicized his attack and legitimize it to
justify that attack on Islam and Muslims any where. As a result, the primary
cause of the controversy became secondary. Whether Khumeini
was right or wrong in his decision and “fatwa” (decisions about legal matters) , and whether the West has the right to be ethnocentric
and defend blasphemy for the purpose of free expression, we believe, that both
sides justified their opinion religiously or politically. Similar works have
been authored in the past and can be easily found in the literature, and
treated differently in the history of Islam and Christianity. In my opinion,
there is no one is free to jump over the law or bend it for their own interest.
I believe, it is not a matter of right or wrong, but a
matter of conformity to one’s own system of beliefs and norms. Even in a
totally free country. It is the spirit of age and space, which determine the
reaction to the act rather than the act in itself. In
the process of social change, things almost always change and people’s
perception change accordingly to the spirit of the age and space. To
illustrate, people sometimes after a number of years might accept an idea was
(rejected as taboo) several years back. In terms of Islam as
a religion, the rules are protected by the survival of the Qur’an, even-though
interpretations of its verses were varied among Ulama’
(experts of jurisprudence) and common followers of Islam. As an ideal
type of conduct it is believed that it balances both spiritual and material
sides of human life. Islam remains the Mizan
(balance) which control human desires and their greediness from anarchy and
individualism for material possessions. The individual conformity is
appreciated in group prayers. Solidarity of faithful is highly recommended in
terms of brotherhood and sisterhood. On the same token, disconformity
is neglected and condemned. Apostasy and blasphemy are examples of this disconformity. According to Islam, blasphemy and apostasy
are deviations in most public opinions. Others may have different view. In both
cases, those who claim blasphemy and apostasy are used as a means rather than
as an end. Blasphemy and apostasy are considered by some as wishes of free
thinkers.
II
Blasphemy in Islamic history
More than a
millennium ago, a poet called AbulAlaa’ al-Ma’arri described
religious followers as follows:
Hanifs are stumbling, Christians all astray,
Jews wildering, Magins far in error’s way,
We mortals are
composed of two great schools—
Enlightened
knaves or else religious fools.
Salman Rushdie may be classified under the enlightened knaves school according to AbulAlaa` verse. He, in fact, rejected all religious claims to
posses the truth including Islam. While he attacked all dogmas of religions, he
did not refrain from doubting that Qur’an was really the Word of God. AbulAlaa’ was considered a free
thinker and materialist in his times, while Rushdie is considered as liberal,
materialist and freethinker, but both writers did NOT announce that they are
disbelievers (Kafirs). And both are the products of
their age. No one asked them why they announce their beliefs as they did. The difference between the two writers is a millennium, but in AbulAla’a age the Muslims
where in a high point
of their civilization, contrary to the Western civilization which was in almost
complete darkness. And in Rushdie’s times, The western
civilization is in its highest point. And Muslims are in their lowest point of
their civilization.Muslims stood
anywhere on the globe, ( withdifferent
tunes amongShia’hs
and Sunnis) against The Satanic Verses and the author, while the Western
World (Europe, Canada the United States, and Australia) strongly supported the
authorand considered his work as innovation
of free thinker.
In Islam, blasphemy covers various areas of sin, like public insult of faith,
or its founder, or ridicule its practices. Blasphemy is similar to
heresy and apostasy, and these concepts are used across history to attack the
intellectual Muslims who challenge Islamic doctrines. Blasphemy was condemned
in Islamic courts in the 17th century, even if committed by Jews or
Christians when they ridicule Jesus and Moses. Because Qur’an
views both Prophets as over ridicule and have to be respected as Messengers
from God. On the other hand, apostasy is worse than blasphemy, it means
abandonment of faith or converting from one religion to another, such act is
punishable by death in an Islamic state. But the question is: was that
practiced by the Prophet Muhammad. This punishment is recalled in Qur’an and
Prophet sunnah (sayings).
What was the truth of acts and their judgment across Islamic history concerning
apostasy ?
Apostasy constitutes
a politico-religious rebellion, these politico-religious in Islam are explained
as:
“The sayings and
doing of the Prophet, the decisions and practices of the caliph Abu Bakr, the consensus of opinion of the companions of the
Prophet and all the later Muslim jurisconsults and
even certain indirect verses of the Qur’an, all prescribe capital punishment
for an apostasy”. (cited
in Rahman 1972:5)
A Muslim authority
commentator, Al-Samar’i, in his Ahkam
al-Murtadd, ÃÍßÇã )( ÇáãÑÊÏthe judgment of apostasy, wrote in the introduction of
his book,
“In the book (Qur’an)
I found sometimes “al-riddah” mentioned expressly and
sometimes by import. I followed up the verses in the various commentaries and I
arrived at the conclusion that the punishment of the apostate (which is death)
is NOT to be found in the Book
but finds mention in the Sunnah only.” (Ibid:9-10)
From this statement,
we see that there was no mention of such penalty for apostasy in Qur’an,
because God have postponed the punishment until later ,
to the Day of Judgment. Another explanation is that the door of repentance is
always open, where Surat al-Tawbah
(repentance) verses 11-12,show
that in case of repentance from apostasy and disbelief, it reads: “ ÝÅä ÊÇÈæÇ æÃÞÇãæÇ ÇáÕáÇÉ æÁÇÊæÇ ÇáÒßÇÉ ÝÅÎæÇäßã Ýí
ÇáÏíä "
translated ”But (even so), if they repent, establish regular prayers, and pay Zakat, they are your brethren in faith.”,the apostate became as any other Muslim, if
he performed prayer and pays his alms dues. We can deduce that people do not
repent after their death, and this what Qur’an means by repentance of the
apostates.
The realistic stance
of Qur’anic verses is amply illustrated in the
following commandments where Islam is left to people freely to follow or
reject, it is the greatness of Islam, that it gives the choice for human beings
even to disobey God. Every one is responsible for his choice, whether it was
good or evil. Tolerance in Islam springs from its message conveyed by Qur’an
and its messenger. Some of these commandments as they spelled in Qur’an give
the choice for people to be good and follow Islam, or to remain astray and face
the consequences of their choice in the Day of Judgment. Examples of these
commandments are:
1.“Lo! Those who believe (in Muhammad’s message), and those who are Jews, and
Christians, and Sabe’ans-whoever believes in Allah
and the Last Day and does right-surely their reward is with their Lord and no
fear shall come upon them, nor shall they grieves.” (Qur’an 2:63)
2.“Of
such, the reward is that on them shall be the curse of Allah and of angels and
men combined…… Except for those who repent (Even) after that and make amends:
for verily, Allah is Oft-forgiving, Most Merciful” (Qur’an 3:80-84)
3.“There
no compulsion in religion. Surely the light direction is henceforth distinct
from error. And he who rejects false deities and believes in Allah has grasped
a firm handlehold which will never break. And Allah
is Hearer, Knower.” (Qur’an 2:256)
The
above Ayat have taken a large debate among
Muslim Ulama and Fuqaha.
It contains the charter of freedom of conscience which is not found in any
other religion. Two schools can be distinguished dealing with apostasy, one is
represented by Ibn al-Arabi,
the other is IbnTaymiyyah and the majority. Ibn
al-Arabi in his Ahkam
al-Qur’an declares dogmatically that to compel to the truth is part of
the Faith, on the authority of Hadith, “I have been
commanded to fight people til they recite the
declaration of faith (La ilahilla
Allah áÇ Åáå ÅáÇ Çááå
:There
is no god but Allah),” which he considers to have been derived from the Qur’anic verse: “And fight them until persecution is no
more and religion is for Allah Alone.” (al-Anfal:38;
al-Baqarah:194) "æÞÇÊáæåã ÍÊì áÇ Êßæä ÝÊäÉ æíßæä ÇáÏíä ááå
" (ÇáÃäÝÇá: 38) " Ýãä ÇÚÊÏì Úáíßã ÝÇÚÊÏæÇ Úáíå ÈãËá ãÇ ÇÚÊÏì Úáíßã
" (ÇáÈÞÑÉ :194)
Rahman
comments on Ibn al-Arabi’s
statement saying: “the verse clearly and explicitly enjoins fighting to end
religious persecution and lends no support to the theory of justfication
of force even in the interest of truth.” (p:20)
The
opposing school is represented by Imam IbnTaymiyyah’s opinion, as summerized
by Sheikh Abu Zahra of al-Azhar, Egypt. He says:
“On the
first question as to whether it is permissible to fight, the disbelievers on
the ground of their disbelief or on that of their tyranny and transgression,
the Imam refers to two schools of thought among Ulama.
The first school holds that, according to Imam Malik,
Imam Ahmad b. Hanbal, Imam Abu Hanifah
and Others, and the majority of Ulama and A’immah, fighting with disbelievers is allowed only if they
are bent upon oppression and tyranny. From this opinion it follows that war
with infidels is not permissible in any other circumstances. Consequently
fighting canbrestorted to
as a defensive measure or in response to aggression, even if it turns out to be
a case of emergency….
“The
second school”, Abu Zahra continued to say: “is of the opinion that war with
the disbelievers is grounded on their disbelief. That means that fighting is
obligatory … because they are infidels and not because they are inclined toward
tyranny. This was the creed of Imam Shafi’i.
Therefore, under this principle, every disbeliever who has attained majority
and discretion would be deserving of capital punishment…. ” “In this regard,
Imam IbnTaymiyyah
considers the first opinion, viz. The opinion of the
majority, to be correct and, in support of his opinion, cites
authorities from Qur’an and Sunnah.” (Rahman 1971:21-2)
These
verses referred to by the Imam here are ( LaIkraha fid-Din áÇ ÅßÑÇå Ýí ÇáÏíä), no obligatory in religion
(Q:2:256), which he says, is neither abrogated nor circumscribed in scope by
any consideration. Other Ayat reads: fight with them
(the disbelievers) until persecution is no more and religion is only for
Allah.” (2:194). He also reasoned that all wars of the Prophet were defensive
in character. This reasoning is also adverted to by al-Zamakhshari
in al-Kash-shaf, where he
cites the verse “if thy Lord had willed (enforce His Will), all who are in
the earth would have believed together: wouldst thou compel men until they are
believers?” (Yunus:99) as authority sanctioning
this opinion.
4.“And if they argue with thee, say (O Muahammad), I
have surrendered myself completely to Allah and (so have) those who follow me.
And say to those who have received the Scripture and those that are unlettered:
Have you (also) surrendered ”If they surrender, then
truly they are rightly guided, and if they turn away, then it is thy duty to
convey the message (unto them). And Allah is watchful of (His) bondmen”
(Q:3:20)
5.“For each of you, We prescribed a Divine Law and a
traced-out way. Had Allah willed He could have made you one community but (He
wishes) to try you by that which He has given you. So vie with one another in
good works” (al-Ma’idah:53)
6.“ The duty of the messenger is only to
convey (the message). Allah knows what you proclaim and what you hide.”
(al-Ma’idah)
7.“O you who believe! You have charge of your own souls. He who goes astray
cannot injure you if you are rightly guided. To Allah you will all return; and
then He will inform you of what you used to do.” (al-Ma’idah:106)
8.“The people (O Muhammad) have denied it, though it is the truth. Say, I am
NOT put in charge of you.” (al-An’am:67)
9.“Proofs have come unto you from your Lord, so whose sees, it is for his own
good and whose is blind to his own hurt. And I am NOT a keeper over you.”
(al-An’am:104)
12.“Say
O Muhammad, For Allah’s is the final argument—had He willed, He could have
guided all of you.” (al-An’am:149)
"
Þá Ýááå ÇáÍÌÉ ÇáÈÇáÛÉ Ýáæ ÔÇÁ áåÏÇßã " (ÇáÃäÚÇã:149)
13.“And
most men will NOT believe even thou ardently desire (it).” (Yusuf:103)
" æãÇ ÃßËÑ ÇáäÇÓ æáæ ÍÑÕÊ ÈãÄãäíä " (íæÓÝ:
103)
14.“Surely
thou canst not guide whomsoever thou lovest: but
Allah guides whosoever He pleases; and He is best aware of those who walk
aright.” (al-Qasas:56)
15.Finally, Allah Says: “Obey Allah and Obey
His Messenger; but if you turn away the duty of Our Mesenger
is ONLY to convey (the message) plainly.” (al-Taghabun:12)
According
to the above commandments and Ayat. Qur’an presents keynotes for the conduct of Muslims in
war and in peace. These ayat are examples, to show
the climate of tolerance and human freedom in Islam. Human life in general on
this earth is an empirically oriented environment. This meaning is expressed in
the Ayah which reads: “And verily We shall
try you till We know those of you who strive hard (for the cause of Allah) and
the steadfast and till We test your record. And We
will make known the (true) facts about you.” (Muhammad:31)
After all these
examples from Qur’an, a question remains to be answered: does Islam as a
religion of God need police protection other than God’s?
The answer will be in
the next article about Apostasy in Qur’anic Verses
for the sake of scientific truth of observation and analysis.
Apostasy InQur’anic
Verses
Was the death
sentence made by Khumaini a decade ago legal? And has
its roots in Qur’an? The answer to this question relative to
any one who answer it. According to Qur’an, however, it shows that
apostasy is a sin, where the sinner may be punished in the Hereafter not in his
lfetime. Qur’an, in fact, shows that the door of
repentance is always open, even to those who miss their way away from God. Let
us examine these ayat which specifically deal with
the issue of apostasy which far more deviant than blasphemy. The verses bearing
on apostasy are dispersed throughout Qur’an. For example, Surat al-Baqara verse 217, reads:
“And they will not
cease from fighting against you til they have made
you renegades from your religion, if they can. And those from
among you turns back from his Faith and DIES while he is a disbeliever:
such are they whose works shall be vain in this world and in the Hereafter.
These are inmates of the Fire and therein they shall abide.”
The verse clearly
shows that the punishment is not by killing, by the fact the renegade will die
naturally. The punishment in the ayah for apostasy as Zamakhshari
interprets the verse is deprivations of the apostate from the fruits of Islam
when he DIES (not killed as a punishment) as apostate. Other commentators share Zamakhshari also areAlusi Baghdadi, al-Qasim, and al-Nasapuri. Others such as Sheikh Haqqi,
in his Ruh al-Bayan,
comments on the ayah by saying: “This contains the warning against apostasy and
in it is inducement to revert to Islam after apostasy, till the time of death.”
(Rahim:32). The word used, in the ayah in Arabic is yamut (dies) not killed which makes significance in
interpretations. In other place God distinguishes between normal death and (death
caused by) killing in the verse (3:144):
“And Muhammad is but
a Messenger, messengers (like him) have passed away before him. If then he dies
or is killed (slain), will you turn back on your heels?”
This difference is
clear between maata (died) and qutila
(killed-slained). Still some authorities explain that
the ayah demands the death of the apostate, but this interpretation is not
warrant, because change of faith in Islam means change in the social and civil
status in the case of marriage and property and zakat.
The second ayah
concerning apostasy in Qur’an reads:
“On the Day when
(some) faces will bewhitened and (some) will be
blackened, and as for those whose faces will be black, it will be said unto
them: Did you disbelieve AFTER believing? Taste then the Punishment because of
your disbelief.” (3:106)
As we see in this
ayah by reasoning, the punishment will be made by God in the Day of Judgment,
not before that-in life time. The ayah clearly negates the punishment of
disbelievers in Dunia (life) by people.
A third example can
be found in the same sura verse 177, it reads:
“Those who purchase
disbelief, by the price of faith, harm Allah not at all, but theirs will be a
painful doom.”
Al-Qurtubi (a well known Muslim commentator) comments on this
ayah on the authority of IbnAbbas
(one of close companions of the Prophet) that this applies to those who forsake
Islam for disbelief. Rahman (1972) comments on the same subject that no mention is made
anywhere of any punishment being inflicted on an apostate on the authority of
this verse.
A fourth example may
be found in surat
al-Nisa’ (the Women) verse 138 which reads:
“Those who believe,
and disbelieve, and then, (again) believe, then disbelieve, and then increase
in disbelief, Allah will never pardon them nor will He guide them to the
(right) path.”
This ayah is
definitely and exclusively stands against the thesis that the apostate should
be sentenced to death. Because the verse as we see shows repeated apostasies
and reversals to faith without mentioning any punishment made by other Muslim
on earth.
In con, apostasy is a
sin not a crime, the crime can be punishable by the state and according to the
state rules and laws, but the sin is punishable by God in the Hereafter. Qur’an
in fact, includes a unique concept of liberty and
freedom of conscience not only for Muslims but for all human race. Many other
verses emphasize the same idea, the reader can see for example, al-Ma’idah:5;
34; 3:87-92; al-Nahl:107; al-Baqarah:118; al-Hajj:12;
Muhammad:33; and al-Tahrim:10)
In Sunnah, (the saying and actions made by the Prophet-PBUH) the
story of punishment for apostasy differs. For example, the hadith
on death sentence for apostasy is built upon the one narrated by IbnAbbas which says: “Whosoever
changes his religion, slay him.” (al-BukhariSahih). The same hadith was
narrated by al-Tabarani in his Mu’jamat
al-Wasat, and traced to A’isha,
the second Prophet’s wife. However, in al-Tabarani’sMu’jamat al-Kabir, the following
sentence was added to the hadith and reads: “Verily,
Allah does not accept repentance from His servant who has adopted disbelief
after having accepted Islam.” This statement, as a matter of fact, contradicts
previous Ayah, and therefore, considered unreliable, because what contradicts
Qur’an from hadith is not authentic and therefore
unreliable. Such contradiction follows cultural norms and laws rather than
revealed laws. In this case, Qur’an statements are the reliable ones. As the
Prophet (PBUH) said: “whatever contradicts Qur’an in my sayings (Or thought as
it was my saying) take what Qur’an says. This rule was in fact, practiced as aprinciple guide by al-Bukhari in
his methodology of collecting Hadiths in his Sahih.
Another example,
Abdullah IbnMas’ud
narrated that the Prophet said: “It is not lawful to shed the blood of a person
professing Islam, who testifies that there is no god but Allah and that I am
the messenger of Allah, except in three cases: life for life, or a married
person guilty of adultry or a person who separates
from his faith and deserts his community.” (in al-Bukhari and al-Tirmidi). As we
see here, the shed of blood of a person is a penalty for the one who kills
other person, or commits adultery, or (separates himself from the faith and
desert the community) the last condition means the deviation from rules of
Islam as religious community.
In Kitab al-Diyat, al-Bukhari records another version of the hadith
by saying: “The messenger did not put to death anyone by way of hadd (prescribed punishment), except for one of three
antecedents: a person who commits murder of his own freewill shall be killed,
(so also) a person who commits fornication after marriage or a person who
fights Allah and his Messenger and becomes an apostate from Islam. (Sahih al-Bukhari,
Vol. II, p. 1019). This hadith also, has other
version traced to Uthman, the fourth Khalifah and recorded in al-Nasa’ISunan and in Abu Dawud. In
Abu Dawud’s version, this sentence was added: “who
fights Allah and His Messenger and he will be killed or crucified or banished
from the land (where he leaves to another community)” This statements closer to
the ayah 35 in Surat
al-Ma’idah.
III
Balsphemy and heresy in the
West
While the purpose of
this article is not to record all incidents of blasphemy in the Western
history, it will give some examples in terms of the development of punishment
for the crime. Blasphemy or Apostasy in the West has a long history goes back
to the twelfth century. England
was the cradle of punishment for blasphemous acts. Because the law of England as it
was considered was the law of God. Any one opinion contradicts with the law of
God (or the law of England
for that matter) was sentenced and persecuted by burning in the twelfth
century. In later years, however, this act was punishable by imprisonment and
fine. And finally, it becomes common or a way of life for many westerners by
the name of freedom. Which nonetheless, distinguishes the
spirit of electronic and technological (globalization) age.
It began in 1378 with
the persecution of Wycliffe and the Lollard in George
11th rule. In 1400 Arundel, Archbishop of Canterbury, called for establishing the Statute of Heretics, where the
heretic could be taken to a high place before the people and to be burnt.
Justification of this action was that such punishment might bring fear in the
minds of others. In the same year, a disciple of Wycliffe called William Sawtre, was burned one week before the clergy Act was
passed.
In 1410, another man,
a tailor named John Badby, was brought to justice
before the Archbishop, he persisted in his heresy. He was burned in the
presence of Prince of Wales. The chain of persecution follows. Persecution and
burning continued under Henry the 5th. And Henry
the 6th. For example, 38 persons were hanged and burned in
1414. John Klaydon and Richard Turmyn
were burned in 1415; in 1422 William Taylor, was burned, he was a priest; in
1438 John Gardiner was burned; (Stubbs, Vol. III)
Across Christian
history, hundreds of people were executed and persecuted by the name of the
church, because there were almost always isolated heretics. Some of the leaders
of Western thought where on the line of punishment and imprisonment, Thomas
Hobbes in 1666, Richard Carlile in 1818, James Watson
in 1823, to name a few.
Blasphemy is a
misdemeanor at Common Law punishable by fine and imprisonment without hard
labor. It consists of:
Scoffingly or irreverently ridiculing or impugning the doctrine of
the Christian faith; or in uttering or publishing contumelious reproaches of
Jesus Christ; or; in profane scoffing at the Holy Scriptures; or exposing any
part thereof to contempt or ridicule. (Laws of England, Vol.
9. Page 530, section 1070)
Blasphemy in abstract
is any denial of the truth of religions or their principles in general or of
the existence of God. In the Statute of William III, against blasphemy, is
described by Lord Chief Justice Coleridge as a “ferocious” and “inhuman” Act.
William III law was an Act for the more effectual oppressing blasphemy and
profanes, it begins with:
“Whereas many persons
have of late years openly avowed and published many blasphemous and impious
opinions contrary to the doctrine and the principles of the Christian religion,
greatly tending to the dishonor of Almighty God, and may prove destructive to
the peace and welfare of this Kingdom…. Such person or persons for the first
offence shall be adjudged incapable and disabled in law … to have enjoy any office … to be a guardian of any child … shall
suffer imprisonment for the space of three years ….” (Bonner, Penalties Upon
Opinion, 1912:19-22)
In 1726, Thomas Woolston, a man of learning and piety, became a deist, he
published a book titled: Six Discourses on the Miracles, in which
he held up the miracles to ridicule, 30,000 copies were sold, and 60 pamphlets
were written in reply. In 1728, the writer was tried for blasphemy, in his
defense he tried, and claimed that he intended to show that the miracles were
not to be taken in a literal but an allegorical sense.
In 1729, Woolston was sentenced toa one
year in prison and a fine of 100 English pound. He was
kept in prison until he died in 1733. (Ibid:28-29)
The case of Pain’s Age
of Reason, still fresh even it was in the eighteenth century, millions
of pain’s book copies were sold. “In June, 1779, a poor bookseller named
Williams was tried before Lord Kenyon for selling a copy …. -
a single copy only- of the second part of the Age of Reason.”
Williams was sentenced to one year imprisonment, and to be bound in his
recognizance for 1,000 Pounds.
In 1812, a trial made
for Daniel Isaac Eaton for blasphemy. He was a bookseller, educated at the
Jesuits college, he was arrested for publishing a collection
of short essays by Pain, in his third part of the Age of Reason.
Eaton was convicted of having published “an impious libel representing Jesus
Christ as an impostor, the Christian religion as a mere fable, and those who
believe in it as infidels to God.” (Ibid:35) Eaton was
sixty years old, he was sentenced to 18 months
imprisonment.
In 1817, Richard
Carlyle was arrested for publishing The Parodics
on the theBooof Common
Prayer. He was sent to prison for 18 weeks. In 1819, Carlyle was
arrested for publishing the three parts of Pain’s Age of Reason,
and sentenced to three years in prison. He was kept for further three more
years. His wife also continues publishing the book,
she was also sentenced to two years imprisonment. (as
a married woman, she has no property and therefore, she was not fined).
Carlyle’s sister was also sentenced to two years imprisonment for the same
offence.
In 1822, Tunbridge was convicted for publishing a blasphemous libel,
Palmer’s Principles of Nature. He volunteers to work in Carlyle’s
bookstore, others such as Susannah Wright and James
Watson were also convicted for 12 months in 1823 for publishing and selling
Palmer’s Principles of Nature, and Poor Man’s Guardian.
In recent modern
times, religion was described as social phenomenon by Durkheim, Marx, and
Bertrand Russel. Russel, in
fact, denies religions completely to promote peace. He made objections to
religion on the following intellectual and moral grounds. On intellectual
grounds, Russel claims that there is no reason to
suppose any religion as true. Because religions did not prove
practical, and useful. Each one of the existent religions produces
hostile attitudes to evidence, and causes people to close their minds to every
fact does not suit their prejudice. On the moral grounds, this objection was
that “religious precepts date from a time when men were more
cruel than they are and therefore, tend to perpetuate inhumanities which
the moral conscience of the age would otherwise outgrow.” (Ibid: 30) Russel goes far, even to reject the belief that there is
God, he claims that “I see no reason, therefore, to believe in any sort of
God.” (p. 31)
In conclusion,
blasphemy existed a long time ago, but does blasphemy means the same meaning
among all people especially with the fact that people differ in their
socio-economic and political backgrounds and in all changing times? The answer
is, simply, negative. But what can be sure is that no human being has the right
to enforce belief over other, or any one else, or to punish someone for leaving
that belief or ridiculing it by death without a fair hearing and judgment.
Blasphemy is highly encouraged in the West and related to what the West have accomplished in recent modern times in the field of
freedom and free expression. This statement is supported by a speech made to
support Rushdie against Khumeini by Wieseltier, an editor in the NewRepublic
who quoted to say: “It was blasphemy that made us free.” This phenomenon is not
a new one, in fact, more than one hundred years ago, and in 1889 to be exact, a
bill was introduced into the House of Commons providing that “ after the
passing of this act no criminal proceedings shall be instituted in any court
against any person for schism, heresy, blasphemous libel, blasphemy at common
law, or atheism,” One speaker was commenting against the bill by saying: “
While we punish those who killed the body, the Bill would allow men to murder
souls with impunity; under the law of Moses blasphemers were taken out of the
camp and stoned to death.” (Ibid: 96)
Today, we can repeat
exactly the same words in the case of any deviation or blasphemy. Such words
may be hard to work in todays’ world, where the
material body-no doubt-is more sacred than the soul. This Bill was rejected in
the House of Commons by 143 to 48. Mr. Bradlaugh who
introduced the Bill commented after its failure of support, that he felt it an
exceedingly depressing and distressing circumstance that the Bill should have
had so little support. The Bill, however, was approved less than twenty years
later by the House of Commons.
In this article,
blasphemy and apostasy were described, and their development in history was
reported. It began with history of the concepts as treated by ayat of Qur’an or traditions of the Prophet concerning
punishment of blasphemous and apostate, followed by history of the concepts in
the west. Especially in England. A conclusion
completed the subject.
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Al-Bukhari Research Methodology
Hasan A. Yahya, Ph.Ds
Professor
of Philosophy
Abstract:
There is almost a concensus among Muslim and
non-Muslim scholars that the third century of Al-Hijrah,
was the most active century for searching and investigating Islamic tradition.
A large number of Muslim Ulama’ and Hadith Imams were driven by a deep sense of religious and
social obligations to collect and preserve the Prophet’s (Peace Be Upon
Him-PBUH) Hadith in a written form. Some of them have
spent most of their lives traveling, interviewing, studying, and searching the
truth about Hadith and its narrators. They applied
several methods and available possible means to achieve that goal. An early
landmark in this process was al-Imam al-Bukhari (d.
256/870). His book (Sahih) the genuine was the first
systematic book in the field. The Islamic rules of life have been reserved in
every particular in that book.
This paper
is an attempt to discuss and analyze Hadith
literature development through the early Islamic methodology in general, and Al-Bukhari in
particular, and try to answer the question whether or not that methodology was
scientific in the sense of contemporary research measures.
* The paper is
prepared to be presented in the Annual Conference of the Association of Muslim
Social Scientists, USA.
INTRODUCTION*
“The
strong tendency of contemporary society has been to minimize the importance of
religion, and to treat it as a matter of superstition which has no place in the
enlightened thinking of modern civilized man.” This tendency, whether it is
relatively true or not, is one of several difficulties that face researchers
and investigators of religious topics. Other difficulty is the way we deal with
such topics. We mean by this the method we apply to study these topics
subjectively or objectively. While some scholars justifies using both approaches,
each has its biases and errors which stem from researchers’ ideologies and
credibility, in addition to time and scholarship factors. But questions might
be raised, such as, can we construct religious
research with the least possible error? And who will suppose to conduct that
research—the religious people or the scientists? In other
words, the traditional or the nontraditional? If we try to answer these
questions and support each of them, we hardly escape critics of supporters of
each view. This, in our opinion, is not the way to find an agreement among
advocates of both toward solid acceptable view. Researchers and scientists, we
believe, agree that both views lack exhaustiveness in nature, and that what
suits research methodology in one of them is not necessarily suit the other,
and that also has its own credibility and characteristics. To escape
subjectivity approach, this paper will not discuss the content of Hadith, instead, it will discuss the “How” al-Bukhari synthesized his “Sahih”
genuine? Why Hadith was not written in the form as
al-Bukhari did? Why we chose al-Bukhari
for this study? And lastly, is his methodology scientific in the sense of
contemporary research measures? Discussion will not be systematically handled.
Hadith
Writing: Traditional leaders of faith were divided into two main directions
concerning writing Hadith. One direction was
supporting, while the other was opposing. Each view has its sold rule which
stems from the Prophet’s(PBUH) sayings. This did not
necessarily mean that Hadith or some Hadith was not written in the early years of Islam, or that
oral Hadith was the only authority. By the passage of
time, circumstances have been changed, and traditionalists feel that oral Hadith began to lose its popularity for political, religious,
and social reasons. The need to protect Sunnah of the
Prophet (PBUH) was raised as a priority and demand to face spurious and false hadiths. The unity of faith interpretation was acquired traditionists by all means to collect and writing down Hadith or what remains of it in the memories of the
authentic people, in addition to Qur’an commentaries and interpretations.
New
methods were set up in this regard for reproducing the Sunnah
in most authentic manner to serve the Muslim society “the Ummah
of Islam” and to distinguish reliable and authentic traditions from inference
ones. Al-Bukhari was the landmark in this field. His
work was honored and was highly respected. His book “Sahih”
is the fruition of the traditionists’ efforts in the
third century of al-Hijrah.
HADITH METHODOLOGY
AND SCIENCE
Was
Islamic methodology in general and Hadith in
particular scientific in the contemporary research measures? To answer this
question without considering time, place, and subject matter factors is
arbitrary and unfair in comparative analysis. We can confidently say that the
Islamic methodology was not exhaustive in nature, and that it has its own
characteristics and concepts which distinguish that methodology from others.
This, of course, does not mean the opposite of what is known about contemporary
methodology. But it simply means—to judge fairly—that contemporary research
measures are invalid to judge other methodology used one thousand years ago.
Inaccuracy of these measures stems from time, place, subject matter and
accumulative knowledge available for these methodologies. In the study of
religion, in general, and Hadith (in our case) in
particular, involves a broad framework of theoretical propositions at any given
stage of its development. Religious studies tended to be under two categories,
normative and positivistic thinking. The first relies on subjectivity, while
the second relies on reason analysis of results or what as rationalistic
approach.
Parsons,
for instance, justifies using both approaches in religious research. It will be
hard and inaccurate to judge Islamic methodology regarding these approaches for
the above mentioned reasons. To serve the argument whether Islamic methodology
is scientific or not is to define science. Science is described as “a way of
generating data and testing the truth of statements about events in the world
of human experience.”
Science
has two aspects, one is a body of useful and practical knowledge and a method
of obtaining it. Scientists almost emphasize and agree that science is the
method of collecting data, and that every scholar has to choose the method
which suits her/his study. By analogy we say that a method applied in one’s
research in a specific time and place might not be applicable in other’s
research. From this discussion we might deduce supportive conclusion to the
view that early Islamic methodology is scientific in the sense of collecting
data methods used by Muslim scholars as al-Bukhari.
Al-Bukhari was one of the leading Imams who
represented the finalstage of the Hadith
collection. The other stages are:
The
companions of the Prophet (PBUH), or Ahab al-Suffah
of Madina Mosque, such as Abu Hurayrah,
Jabir b. Abdullah, the Mother of Faithful A’ishah, Umar, Ali, Sa’ad b. ‘Ubadah, and Abdullah b. Abbas,
and many others.
After
the death of the Prophet (PBUH), the Qur’an was the method of decisions, and
the Prophet’s (PBUH) saying which obtained wide reputation publicly.
Hadith
restored to different public centers, and writing Hadith became common. The collection of Hadith
by Imam Malik, Imam Hanbal
and others became known.
The
stage was the permanent shape, and came to have the forms of Masanid (Authorities) musannafat
(classifications) according to topics.Here, where al-Bukhari belongs, we find that
the traditions were collected together, the Sihah-Sittah,
(The six Authentic books) are the most authentic collection representing this
stage.
In his
methodology al-Bukhari was reliable and authentic in
collecting data in an age where people lie and falsify hadith
for several reasons. It was a challenge to proof the truth. This challenge
dictated and supported the method of research which will be discussed
thoroughly in the following pages.
AL-BUKHARI AND HIS
METHODOLOGY
In this
section we will discuss why al-Bukhari was chosen for
this study, and what was his methodology of Hadith
collection, and finally, why he was considered as a pioneer in this field, and
what was the impact of his work on other scholars during and after his time?
With the fact that complete knowledge does not exist in man, al-Bukhari applied what he thought, the accurate measurement
of obtaining solid information to be reserved in a written form against
fabrication, which was the phenomenon of the time. Logically, his work will be
a reflection of spurious fabricated Hadith, or a
solid reaction against falsification in his period of time. The first option
was and is unthinkable, for one reason that Muslim scholars and the public
consider his work as the most genuine book after Qur’an, and the most ancient
and authoritative collection. Most scholars and historians consider also, the
third century as the golden age for Hadith science
(figure1.) It was the shift from the four Imams of jurisprudence, and their
methodology of interpreting Qur’an and Hadith, to a
new treatment of collecting what the Prophet (PBUH) had said and did in his
life.
Figure 1.Jurisdiction Imams and collectors of
the tradition.
Al-Bukhari was an encyclopediac
pious man. He spent most of his life studying or traveling for the sake of
knowledge. He has a strict criteria to judge people
and documents. He was enslaved to that strict methodology and neglected many
genuine traditions simply because these traditions failed to commensurate with
his conditions and evaluation. For his criteria, he was and still is highly
respected by Muslims in all times and places. Al-Bukhari
was the first to apply what we can confidently describe as scientific
investigation with the least possible error. Concerning definition of
methodology which is a system of explicit rules and procedures upon which
research is based and against claims for knowledge are granted. Al-Bukhari applied research methods such as historical,
comparative, and field research methods under a system of strict rules and
procedures. What was important in this case was the impact of these methods on
other scholars who used some of his conditions and methods to accept accurate
data in recent years. Al-Bukhari
has authored many books inhistory, culture, and Qur’anic commentaries. His works have been crowned
by his famous “Sahih.”
Another
impact of his methodology was mirrored in hundreds of exegeses which exceeds 25
volumes by later scholars such as IbnHajar (d. 852), Qastallani (d.
923), and others.
METHODOLOGY
ASSUMPTIONS
The
tendency of al-Bukhari’s work was “to compile a
manual of Hadith according to the wishes of his shaikhIshaq b. Rahawayh.” This was the authority to begin a long journey
to look for viable and reliable content to his manual. We will cite an assumptionfor his methodology and theoretical propositions
to see how al-Bukhari compiled his manual or how, if
we put ourselves in his shoes, how he dealth with
theoretical and methodological problems. His research proposition, we assume,
will be as follows:
Proposition 1. Authentic narrators give authentic Isnad( chain of transmitters) and Matn
(the words of Hadith).
Proposition 2. Authenticity of both Isnad and
Matn results authentic Hadith.
These
two assumptions need to be tested in order to prove their reality or their
truth. To do so, we have to have hypotheses to test on the ground of these
propositions. Before doing so, we have to point out the variables used in the
above propositions. The independent variable will be the authenticity of
narrators, while authenticity of Hadith (Isnad and Matn) will be the
dependent variable. These variables to be tested we compile the following two
hypotheses:
Hypothesis 1. There
is positive relationship between authenticity of narrators and authenticity of Hadith (Isnad and Matn).
Hypothesis 2. There
is positive relationship between disauthenticity and Hadith falsification.
Insofar,
we have propositions, variables, and hypotheses. What we need is to assume how
al-Bukhari tested his hypotheses,
or how has he collected data for his study? Figure 2.
Gives both dependent as well as independent variables, To
illustrate, suppose he wants to collect Hadith. This
means, of course, to contact narrators of Isnad and Matn. Neither Isnad nor
authenticity alone norauthenticity of Matn alone makes Hadith
acceptable under the conditionsof al-Bukhari. He has prove authenticity
of both in order to accept and edit Hadith in his “Sahih.” To prove Isnad he has to
examine two sources: men and available history materials. Regarding the first,
he has to ask people about the narrators, their students, and their shaikhs, about their reputation, their behavior, and their
authenticity (Thiqah), then he will ask these men or
women themselves about many items as if he has a questionnaire. Some of these
items are constructed (see table 1.) to cover the narrator’s personal,
professional, and public life. Such items as the name of the narrator, his
father’s and mother’s name, his grandfather’s name, his nickname, and his
tribe, his teachers and disciples, his sample of narrations and titles. In additionm he asks about his creed, journeys he made, when,
why, and who were the scholars he has met, and what proof he has. These information were used to prove Isnad’s
authenticity. The process was the same for any other informant. Otherwise, his
or her Isnad will not be acceptable, and no need to
check the Matn.
1. INDEP.
VAR.2.
DEP. VAR.
Isnad---------------------Matn
Men
History Qur’an Hadith Reason (‘Aql)
Language
HADITHSAHIH
Culture
History
(Genuine)
Biographies
Documents OR
(Authentic
Reputation Books Hadith)
Reliability
Biographies
Time
Space
Figure 2.Independent and dependent Variables.
History
will be checked through documents, books, and biographies to prove or to make
what he has been told was reliable and valid. He has to examine the kind of
papers, ink, and the way the documents were written, and examine times and
places of these writings.
Table 1.
Information to be collected about the Narrators*
Name
------------------------------- Father’s Name ---------------------
DOB
-------------------------------- Grandfather’s Name ----------------
* This narrator
Identification Card as projected and collected by the writer from al-Bukhari methodology and several sources cited in the
bibliography.
If al-Bukhari is convinced by the evidence that Isnad was authentic, we assume that he would turn to the matn to examine its authenticity. The main criteria he has,
the Qur’an, Hadith, and Reason if Hadith
was not in contradiction with Qur’an, it will be accepted primarily, but that
was not enough. We assume for more tests that he will turn to examine the matn’s
Table 2.Hadith Concepts According to the Number of Narrators.
Narrator by One
-------------------------------------------Ghareeb
(Unfamiliar)
Narrated by Two
------------------------------------------Aziz (Strong)
Two to Five
-----------------------------------------------Mashhur
or Mustafeed (Widspread)
More than Five
--------------------------------------------Mutawatir
(Undoubted )
* For more of these
concepts, see IbnHajar (d.
852), he classified 12 levels of narrators.
content.
Comparing it with another Hadith, if available, and
if it was not, he will examine the content linguistically, culturally, and
historically. If these tests support positively the authenticity of the matn, without contradiction, it will be accepted as
genuine. Al-Bukhari was fair enough to say whyhe accepted or rejected some Hadiths.
He has his own technical terminology for Hadith and Musnids. (Tables 2 and 3)
CRITICISM
Several
claims of Muslim and non-Muslim scholars were made about Hadith
in general and al-Bukhari in particular. Despite the
fact that Hadith was written in several stagesoftraditionaldevelopment
Schacht who was in conformity with Goldzihar work, followed
Necholson and claimed that Hadith
was invented in the second century without checking new developments and
discoveries in the field. Schacht also claimed that HadithMatn
in some points was contradictory to Qur’an. This claim in essentially violates
the rules of collecting Hadith, which clearly emphsize that no reported saying or action of the Prophet
(PBUH) is accepted as authentic and reliable (aadel)
unless it was in conformity with the letter and spirit of Qur’an. Muslim
scholars criticized al-Bukhari’swork,
this critic was to about 80 narrators and some 100 Hadiths.
The criticism showed that these Hadiths and narrators
did measure up to the standard of his conditions.
CONCLUSION
Al-Bukhari’s work was not mutually exclusive. He described his
work as manual, but what was not included from Hadith
in his book “Sahih” does not mean that it was not
authentic. This was emphasized by al-Bukhari himself.
If al-Bukhari committed errors in his methodology,
these errors would not defame his great work. Instead, they called reasons (‘aql) to examine these errors carefully and objectively side
by side with concrete unchangeable beliefs toward the truth of Islamic legacy
through the Prophet’s (PBUH) sayings and actions.
In
conclusion, the honor for al-Bukhari’s work stems
from the honor of his subject matter, which might draw what
is called an “error”of respect in contemporary
research methods. This “error” of respect actually did not prevent al-Bukhari from rejecting many hadiths
for a simple reason, such as a missing member in the chain of narrators, or
lack of historical connection between narrators and their place of origin,
etc., In our judgment, if the error of respect was true in al-Bukhari’s case, in research conceptualization, we might see
thousands of Hadiths, not only 2,602 Hadiths, which are ncluded in his
Sahih, and which only consists of a small proportion
of less than 2 percent of what he has memorized. May Allah reward him for his
great work as well as us,