BistamEI.pdf Bisṭām b. Ḳays b. Masʿūd b. Ḳays, Abu ʾl-Ṣahbāʾ or Abū Zīḳ (according to Ibn al-Kalbī, Djamhara 203, nicknamed “al-Mutaḳammir”)—pre-Islamic hero, poet and sayyid of the Banu Shaybān. His family was considered one of the three most noble and aristocratic Bedouin families (al-Aghānī, xvii, 105). His father is known (al-Muḥabbar, 253) as one of the “dhawū ɇl-Ākāl” (enjoying grants of the foreign rulers) and was granted by the Sāsānid kings as a fee Ubulla and the adjacent border territories (Ṭaff Safawān) against the obligation to prevent marauding raids of his tribesmen. Failing to fulfill his obligation in face of the opposition in his own tribe, and being suspected of plotting with Arab chiefs against Persian rule, he was imprisoned and died in a Persian gaol (al-Aghānī, xx, 140). It is a significant fact, that Bisṭām did not avenge the death of his father. On the contrary, Persian diplomacy succeeded, despite the Arab victory at Dhū Ḳār, in assuring the collaboration of Bisṭām, and a fairly trustworthy tradition (al-Naḳāʾiḍ, 580) shows that the Shaybānī troops were equipped by the Persian ʿāmil at ɈAyn al-Tamr. Born in the last quarter of the 6th century A.D. (T. Nöldeke, in Der Islam, xiv, 125) Bisṭām became a leader of his tribe at the age of twenty (Ibn al-Kalbī, op. cit.) and succeeded in uniting his tribe: he is known as one of the “djarrārūn” (al-Muḥabbar, 250). Abandoning the idea of fighting the Persians he directed all his activities against his neighbours of the Banū Tamīm. His first raid against the Banū YarbūɈ, a branch of the Banū Tamīm, was—according to al-Balādhurī—at al-AɈshāsh (Ansāb, x, 998 b). The Shaybānī troops were defeated, Bisṭām himself was captured and released without ransom. His second raid was probably at Ḳushāwa (Ansāb, x, 1003b). Here it is clearly mentioned that Bisṭām commanded the attacking troops, but the raid itself was insignificant and ended with seizing of camels of a clan of the Banū Salīṭ. To the same early period belongs apparently the encounter with al-AḳraɈ b. Ḥābis at Salmān, in which al-AḳraɈ was captured. A more serious enterprise was the raid of Ghabīṭ al-Madara (known as the Yawm Baṭn Faldj). A tribal federation of the ThaɈālib was attacked and overcome by the troops of Bisṭām, but when the attackers proceeded against the Banū Mālik b. Hanẓala, they met resistance and were put to flight with the aid of warriors of Banū YarbūɈ. Bisṭām, captured by ɈUtayba b. al-Ḥārith, had to pay a very high ransom and was compelled to promise not to attack the clan of ɈUtayba any more (Ansāb, 998a, 988a, 995b, 996a). Breaking his promise he attacked after a short time the camp of ɈUtayba's son at Dhū Ḳār (Ansāb 995b, 998a) and succeeded in seizing the camels (the raid is also known as Yawm Fayḥān). Not content with this victory, he prepared an attack on the Banū Tamīm in order to capture ɈUtayba; but he was defeated in this battle at al-Ṣamd (or Dhū Ṭulūḥ) and barely escaped with his life (Ansāb, 998a). A further battle at al-Ufāḳa (known as the battle of al-Ghabīṭayn or al-ɈUẓāla), prepared and aided by the Persian ʿāmil at ɈAyn al-Tamr, ended with the defeat of the attackers and with the escape of Bisṭām (Ansāb, 1004 b). Bisṭām fought his last battle at Naḳā al-Ḥasan. He was killed by a half-witted abbī, ɈĀṣim b. Khalīfa, who is said to have boasted of his deed at the court of ɈUthmān. The date of his death may be fixed at circa 615 A.D. Very little is known about the posterity of Biṣṭām. His grand-daughter Ḥadrāɇ, the daughter of his son Zīḳ was about to marry al-Farazdaḳ but died before the appointed date. Bisṭām is said to have been a Christian. He was the sayyid of his tribe; when the news of his death reached his tribe, they pulled down their tents as an expression of their sorrow. Many elegies were composed on his death, and his person was glorified as the ideal of Bedouin courage and bravery. But in the times of al-Djāḥiẓ, in the urban mixed society of the towns of ɈIrāḳ, his glory faded away and the common people preferred to listen to the story of ɈAntara (al-Bayān, i, 34) which came closer to their social equalitarian tendencies (cf. EI, s.v. ʿAntara, R. Blachère). (M. J. Kister) Bibliography Sources quoted in E. Bräunlich, Bisṭām b. Ḳays, Leipzig 1923 and by Th. Nöldeke, in his review of Bräunlich's book in Isl. xiv, 123 Ibn al-Kalbī: Djamharat al-Nasab, MS Brit. Mus. No. Add. 23297 (reported by Muḥammad b. Ḥabīb), 203 al-Balādhurī, Ansāb, MS., x, 988a, 995b, 998a, 1003b, 1004b al-Djāḥiẓ, al-Bayān (ed. Sandūbī) index Muḥammad b. Ḥabīb, al-Muḥabbar (ed. Lichtenstaedter) index al-Suwaydī, Sabāʾik, Baghdād 1280, 103, 112, 113 al-Āmidī, al-Muʾtalif, 64, 141 al-Marzubānī, Muʿdjam al-Shuʿarāʾ (ed. Krenkow) 300, 324, 405 Ibn Ḥazm, Djamhara (ed. Lévi-Provençal), 306 Djawād ɈAlī, Taʾrīkh, Baghdād 1955, 362-3, 370 R. Blachère, A propos de trois poètes arabes d'époque archaïque in Arabica, iv, 231-249 W. Caskel, Aijām al-ʿArab, in Islamica, iii, 1-100 Muḥammad b. Ziyād al-AɈrābī, Asmāʾ al-Khayl (ed. Levi della Vida), 60, 89 Abuɇl-Baḳāɇ Hībat Allāh, al-Manāḳib (B.M. MS. 23296), 36a, 38b, 42a, 44a, 111b al-Djāḥiẓ, al-Ḥayawān (ed. ɈA. S. Hārūn), i, 330, ii, 104. [Print Version: Volume I, page 1247, column 2] Citation: Kister, M.J. “Bisṭām b. Ḳays b. MasɈūd b. Ḳays, Abu ɇl-Ṣahbāɇ or Abū Zīḳ.” Encyclopaedia of Islam, Second Edition. Edited by: P. Bearman; Th. Bianquis; C.E. Bosworth; E. van Donzel; and W. P. Heinrichs. 

la_tashabbahu.pdf "DO NOT ASSIMILATE YOURSELVES ... " La tashabbahu ... The sweeping victories gained by the Muslim forces during their conquests in Syria, Iraq and Persia, and their speedy advance in these vast areas, brought about a meeting between the Muslims and the native peoples of those areas. It is, therefore, evident that new principles had to be established in order to guide the Muslim community in its relations with Christians, Jews and Magians. Basing themselves on interpretations of Qur'anic verses, Muslim scholars stated that Jews and Christians were to be considered unbelievers.1 Very early commentators of the Qur'an interpreted the verse: "And confound not truth with falsehood ... " (wa-la talbisu l-haqqa bi-l-batili -- Qur'an II, 43) as constituting a warning to the believers not to mix Islam with (the precepts and injunctions of -- K) Judaism and Christianity.2 Many of the traditions touching upon this subject See, e.g., 'Abd al-Jabbar, Tanzih al-qur'an 'ani l-mata'in, Beirut ed., pp. 118-119 (cf. p. ll8, 13. wa-dhalika sifatu l-yahudi wa-hum kuffar ... ); Muqatil, Tafsir, MS. Ahmet III, 74-2, fol. 2llb. ( ... wa-dhalika anna 1- yahuda wa-l-nasara yusl!rikuna fi salatihim fi l-biya'i wa-l-kana'isi ... ). There is however a difference between the unbelief of the People of the Book and that of those who associate idols with God (al-mushrikun); the latter are stronger in their unbelief ( ... Ii-anna kufra l-mushrikina aghla~u min kufri ahli l-kitabi ... ); Ibn Qayyim al-Jauziyya, Al;lkam ahli l-dhimma, ed. Subbi al-Salib, Damascus 1381/1961,I, 10. 2 Yabya b. Salam, Tafsir, Mukhtasar Ibn Zaman in, Ms. Fas, Qarawiyyin no. 40-34, p. 8 (. .. qala qatada: ya'ni la takhliru l-islama bi-l-yahudiyyati wa-l-naSraniyyati ); al-Qurtubi, Tafsir, Cairo 138711967, I, 341-342 (see p. 341, 1.3 la talbisu l-yahudiyyata wa-l-naSraniyyata bi-l-islami wa-qad 'alimtum anna dina llahi lladhi la yuqbalu ghayruhu wa-la yujza ilia bihi l-islamu wa-anna l-yahudiyyata wa-l-nasraniyyata bid'atun wa-laysat min allahi .. .); Ibn Kathir, Tafsir, Beirut 1385/1966, I, 146; al-Tabari, Tafsir (= Jami' al-bayan 'an ta'wil al-qur'an), ed. Mabmiid and Abmad Shiikir, Cairo n.d., I, 568, no. 825 (and see another interpretation ibid. no. 826: 322 were scrutinized by I. Goldziher.' The Muslim community was enjoined to observe strictly the injunctions of the Qur'an and to follow faithfully the sunna of the Prophet. Jahili customs and usages were to be abandoned. Thus the prayers performed at sunrise and sunset, when the polytheistic unbelievers ial=mushrikun) used to prostrate themselves to the sun, were forbidden. The sun rises and sets clasped between the two horns of the Devil.' Jahili al-haqq is rendered by: al-tauriu lladhi (!) anzala llahu 'ala musa and al-batil by alladhi katabidu: bi-aydlhim); al-Samarqandi, Taf sir, Ms. Chester Beatty, 3668, I, fol. 16 b; al-Shaukani, Fatl) ai-qadir al-jami' bayna [annayi I-riwaya wa-l-diraya min 'ilmi l-taisir, Beirut n.d. I, 76; Abu Hayyan, Tafsir al-bahr at-mubit, Cairo 1328, I, 179; and see Muhammad b. Abi Bakr al-Riizi, Masa'il al-riizi wa-ajwibatuha, Cairo 1381/1961,p.5 ... li+anna l-murada bi-talblsihim al-haqqa bi-l-biuili kitiibatuhum fi l-tauriui mii laysa minhii ... ; Muqiitil, Tafsir, ed. 'Abdallah Shahata, Cairo 1969, I, 34: ... thumma qiila li-I-yahiidi wa-Ia t albi sii ... wa=dhiilika anna I-yahuda yuqirrisna bi-ba'4i amri muhammadin wa-yaktumuna badan. 3 See, e.g., I. Goldziher, "Ober jiidische Sitten und Gebrauche aus muhammedanischen Schriften," MGW J, vol. XXIX, (1880),302-365; idem, "Usages Juifs d'apres la litterature religieuse des Musulmans," REJ, XXVIII (1894) 75-94; and see the comprehensive study on this subject published recently: Albrecht Noth, "Abgrenzungsprobleme zwischen Muslimen und nicht-Muslimen: Die "Bedingungen 'Umars (al-shurul al-t umariyva)" unter einem anderen Aspekt gelesen,"JSAl, IX [1987] 290-315. 4 See e.g. 'Abd al-Razzaq, al-Musannaf, ed. Habibu l-Rabrnan al-A'zami, Beirut, 139211972, II, 424-434 (al-sa'atu llatl yukrahu fiha I-saliuut; according to some traditions prayer in the middle of the day is also reprehensible: see e.g. al-Daylami, Firdaus ai-akhbiir, Ms. Chester Beatty 3037, fol. 186a ... la tusalli: 'inda lulu'i l-shamsi, [a-innaha tatlo'« bayna qarnay shaytiinin, fa-yasjudu laha kullu kafirin, wa-Ia 'i nd a ghurubiha f a-innana t aghr ubu bayna qarnay shaYlanin, [a-yas judu lahii kullu kafirin, wa-Ia wasala l-nahari [a-innaha tasiuru [ahannama 'inda dhiilika ... ; al-Suyiitl, Jam' al-jawami', Cairo 1978, I, 895; Ibn Taymiyya, l qtidii' al-sirat al-mustaqim, mukhalafatu a$l)ab al=jahim, ed. Muhammad l;Iiimid al-Fiqi, Cairo 1369/1950, p. 135-136; al-Bayhaqi, al-Sunan al-kubra, Hyderabad 1355, repro Beirut, II, 453-455; al-Haythami, Majma' al-zawa'id wa-manba al-fawa'id, Beirut "Do not assimilate yourselves ... " 323 during the tawat were rejected and forbidden.' The of bewailing the dead, which were considered' to be a of Jahiliyya customs, were also forbidden." Bedouin greeting were to be given up. When al-Zubayr came to Prophet in his illness and greeted him by saying iaalani llahu. tidaka, the Prophet rebuked him by saying that he had not yet given up his bedouin manners (ma tarakta a'r abi yyataka ba'du}.1 The meal consumed after the funeral practices practices remnant forms of visit the 1967, II, 493; Muhammad l;Iabibullah al-Shinqiti, zs« at-muslim fima 'alayhi l-bukhiiri wa-muslim, Cairo 1387/1967, I, 134, nos. 347-348; al-Munawi, Fayd ai-qadir, sharb ai- jami' al-saghir, Beirut 139111972, V, 318-319, nos. 9408-9409; Ibn Kathir, al= Bi dii y a wa-l=nihaya, Beirut-al-Riyad 1966, I, 62; al-'Ayni, 'Umdat al-qiiri, Cairo 1348, XV, 192; al-Zamakhshari, al-Fii'iq, ed. Muhammad Abu I-Fal;il Ibrahim and 'Ali al-Bijawi, Cairo 1971, III, 179; CA, s.v. qrn; al-Majlisi, Bi/Jar ai-anwar, Tehran, 1392, LXXXII, 254, sup.; ai-Muttaqi al-Hindi, Kanz al='ummal, Hyderabad, 1395/1975, VIII. 124, no. 881; al-Tabarani, ai-Mu'jam al-kabir, ed. Hamdi 'Abd ai-Majid al-Silafi, n.p., 1405/1985, I, 352, no. 1070, VII, 227, no. 6946, 234, nos. 6973-6974, VIII, 62, no. 7344; al-Busiri, Mi$ba/Ju l-zuja]« tt zawiiidi bni majah. ed. Musa Muhammad 'Ali and 'Izzat 'Ali 'Atiyya, 'Cairo 1983, I, 412, no. 1253; Ibn Khuzayma, $a/Ji/J, ed. Muhammad Mustafa l-A'zami, Beirut 1395/1975, II, 256-257, nos. 1273, 1275. 5 See e.g. Ibn Taymiyya, Iqtidii', pp. 124-125; cf. M.J. Kister, "Concessions and conduct," in G.H. Juynboll (ed.), Studies on the first century of I slamic society, Southern Illinois University Press, 1982, pp. 100-103; and see U. Rubin, "The Ka'ba, Aspects of its ritual functions and position in pre-Islamic and early Islamic times," JSAl, VIII (1986), 97-131. 6 See e.g. Ibn Abi Shayba, at-Musanna], ed. 'Abd al-Khaliq al-Afghiini, Hyderabad 1388/1968, III, 389-390 (but see ib. p. 391 sup.: the niya/Ja permitted). And see about the forbidden practices of the wailing women ib. p. 290 sup.: anna rasida lliihi ts] la'ana man halaqa w a+kh ar aqa w a=s al aq a ... ; ib. anna r asiil a llahi ts) la'ana t-khamishata wajhahii wa-l-shaqqata jaybahii ... ;) and see al-Biisir i, Mi$ba/J ai-zujaja fi zawiiidi bni miijah, I, 518-520, nos. 1580-1583,521, no. 1585. 7 Miilik b. Anas, Risiil a f i I-sunan wa-l=mawii'i z wa-l=iidiib, ed. 'Abdallah Ahmad Abu Zina, Cairo 1403/1983, p. 44. ttafaqa 324 was considered a Jahili practice," Ibn 'Umar refrained from praying in a mosque embellished with merlons ishurutiu) and gave an order to pull down the merlons because they were reminiscent of the idol stones iansab) of Mecca," The main concern of the religious leaders of the Muslim society was to establish some barrier between the Muslim community and the communities of the Jews, Christians and Magians. This separation was to be upheld in the various spheres of social relations, as well as in rites and customs. In the very early period after the death of the Prophet some young boys kept their side curls uncut. Anas b. Malik was enraged when he saw a young boy with such curls and ordered him to shave them immediately, because this was the fashion of the Jews,'? The Prophet told his daughter Fatima to pierce the lobes of the ears of al-Hasan and al-Husayn, in order to differentiate them from the usage of the Jews," Some scholars maintained that (al-fa'am 'ala l-mayyit) 8 Ibn Abi-Shayba, at-Musannaf, III. 290. inf.; and see 'Abd al-Razzaq, al-Musannaf, III. 550. no. 6664 ... 'an saidi bni jubayr qala: thaliuhun min 'amali l-jahiliyyati: al-niya/:latu wa-l=ta'iimu 'ala l-may yiti wa-baytiaatu l-mar'ati 'inda ahli l-mayyiti laysat minhum ; and see al-Bii$iri, al-Zujii]«, I, 535, no. 1612. 9 Ibn Taymiyya, lqti4a'. p. 132, info 10 Ibn Taymiyya, I qtida', pp. 131, inf.-132 sup.; and see L 'A S.V. qss; Ibn al-Athir, al-Nihaya [i gharibi I-hadlth, ed. Mahmiid Muhammad al-Tanahi, Cairo 1385/1965, IV. 71, S.V. qss; idem. Jiimi' al-usid min ahiidlthi l-rasid, ed. Muhammad l;liimid al-Fiqi, Cairo 1368/1949, V, 424, no. 2893. 11 Ibn Biibiiyah al-Qummi, Man la ya/:l4uruhu l-f aqih. ed. Hasan al-Miisawi al-Khursiin, Beirut 140111981,III, 319, no. 1534;and see the description of Sufyiin al-Thauri as a young man with an earring in his ear: Ibn 'Adiyy, al-Kamil [i au'ala'i l-rijiil, al-Muqaddima, ed. Subhi I-Badr i l-Samarr a'I, Bagdad 1977, p. 156; and see al-Mundhiri, al-Targhib wa-i-tarhib, ed. MUQyi l-Din 'Abd al-Hamid, Cairo, 1381/1961,IV. 223. no. 3182:... wa-inna [i udhuni Ia-qurtayni, wa-ana ghuliim ... ; and see the opinion of Miilik b. Anas in 'Abdallah b. Abi Zayd al-Qayrawiini, al-Jami' [i l+sunan wa-l-adab wa-l=maghazi wa=l=t a'r i kh, ed. Muhammad Abii I-Ajfiin and 'Uthman Bitt ikh, Tunis-Beirut 140211982, p. 231:... wa=akrahu l-qurta mina l=dhahabi li-l-ghilmani i-sighar. "Do not assimilate yourselves ... " 325 performing circumcision on the seventh day after a boy's birth is disliked, as this may indicate an assimilation to a Jewish custom." Orthodox scholars were unwilling to instruct people to avoid work on Friday, considering this to be too close to the usage of the Jews and the Christians who do not work on Saturday and Sunday respectively," The believers were enjoined to refrain from placing their hands on the tombs or kissing them when visiting a cemetery; it was considered a Jewish custom." The Prophet ordered the believers not to greet each other in the way observed by Jews and Christians: the Jews greet each other by raising their fingers, the Christians by raising their hands," Some traditions attributed to the Prophet claimed that he forbade shaking hands with dhimmi s. The prohibition is explained by commentators by saying that the dhimmi s are 12 See 'Abdallah b. Abi Zayd al-Qayrawiini, al-Lami', pp. 208 ult.-209 sup.... qala miilik: wa-Ia yu'jibuni an yukhtana l-sabiyyu bnu sab'ati ayyam, wa-hadha fi'lu I-yahud ... [but see the note of the editors, ib.l; and see Ibn Qayyim al-Jauziyya, Zad al-maiid fi hadyi khayri I-'ibad, Beirut, n.d. II, 4. 13 See al-Turtiishi, al-Hawaditn wa-t-bida', ed. Muhammad al-Talibi, Tunis 1959,p. 133:... wa-qata malik [i l-mudawwana inna bada ao$/;lab ai-nabiy yi (0$) kanu yakrahiina an yatruka l-rajulu I-'amaia yauma i-jumu'a kama tarakati i-yahudu wa-i-nao$ara [i yaumi l+sabti wa-l-ahadi ; and cf. Ibn Qayyim al-Jauziyya, Zad al-maad, I, 115. 14 'Abd al-Qiidir al-Jiliini, al-Ghuny a li-tiilibi tari qa l-haqqi 'azza wa-jalla, Cairo 1322, I, 44: ... wa-idha zara qabran ia yada' yadahu 'alayhi wa-ia yuqabbilhu, [a-innahu 'iidatu I-yahud ... 15 AI-Muniiwi, Fayd, VI, 402, no. 9798: ... ia tusallimis taslima l-yahiuii wa-l-nasara, [a-inna tasllmahum isharatun bi-I-kufufi wa-l-hawaiibi. (And see the comments of al-Muniiwi, ib); AI-Muniiwi, Fayd, V, 384, no. 7679: ... laysa minna man tashabbaha bi-ghayrinii, ia tashabbahii bi-t-yahiidi wa-Ia bi-l=nasarii [a-inna taslima I-yahudi l-isharatu bi-t-asiibi' wa-tasllma l-nasarii l-ishiiratu bi-t-akuifi ; Ibn Taymiyya, al-Lqtida; p. 85; al-Suyiiti, Jam' al-jawami', I, 684; Ibn al-Athir, Jami' al-usid, VII, 388, no. 4861; Abii Ya'Ia, Musnad, ed. Husayn Salim Asad, Beirut 140411984, III, 397, no. 1875; Ibn al-Qaysariini, M a'rif ai al-tadhkira fi l-ahadithi l-maudiia, ed. 'Imiid al-Din Ahmad Haydar, Beirut 1406/1985, p. 139, no. 387; Fawii'i d min kaliimi bni rajab, Majmii'a, Ms. Hebrew University AP. Ar. 8* 158, fol. 104a = Ms. 326 unbelievers, kuffar, and therefore do not deserve to have their hands shaken. The Muslims, on the other hand, are brethren, and they have to greet each other with the shaking of hands and with the greeting of salami" Malik b. Anas, however, did not see any wrong in shaking hands with Jews and Christians,"? Similar in content were some traditions traced to Ibn 'Abbas. Had Pharao greeted me by saying, "May God bless you", I would answer, "And you". "And Pharao is dead already", added Ibn 'Abbas," Ibn 'Abbas is said to have recommended that the greeting of a Jew, a Christian or a Magian be answered in a proper manner; he based himself on Sura IV, 86: And when you are greeted with a greeting, greet with a fairer than it, or return it; surely God keeps a watchful count over everything, which in his opinion referred to believers and to unbelievers alike." A tradition traced to Abii Musa al-Ash'ari, who is said to have answered in a due manner the greeting of a dihqan in a letter sent to him, displays the same attitude." Some traditions enjoin that the response of a believer to the greeting of the People of the Book be confined to the utterance "And upon you"; this concise response was justified by the fact that the Jews greeted the Prophet by saying at-sam 'alayka, and the Prophet ordered that the malediction of the Jews be answered Laurenziana, Or. 197, fol. 94a; Goldziher, Uber jUdische Siuen, p. 355. 16 Al-Hakim al-Tirmidhi, al-Manhiyyat, ed. Muhammad al-Sa'Id Zaghliil, Beirut 1405/1985, p. 76 sup.; comp, al-Muniiwi, Fay4, VI, 350, no. 9569: nahi: an yusafaha I-mushrikiina au yuknau au yuraMaba bihim (and see ib; the comments of al-Munawl); and see 'Abd al-Qadir al-Jiliini, al-Ghunya, I, 44. 17 Malik b. Anas, Risiila, p. 44. 18 Fal,llu lliihi al-Jiliini, Fa41u llahi l-samad taudihi l=adabi l-muirad li-abi 'abdi llahi muhammadi bni ismiilla l-bukhiiri, Hims, 1388/1969, II, 555, no. lIB; al-Tabarani, al-Mu'jam al-kabir, X, 319,no. 10609. 19 AI-Jiliini, op.cit., II, 549, no. 1107; and see: Mabmiid Muhammad al-Zabidi, 'Uqiid al-jawahir al-munifa, ed. Wahbi Sulaymiin al-Albiini, Beirut 1406/1985, II, 151ult.-152. 20 Al-Jiliini, op.cit; II, 544, inf.-545, sup. rt "Do not assimilate yourselves ... " 327 by the ominous: wa-'alaykum.21 Several traditions enjoined upon Muslims not to be the first to greet Jews and Christiansf? this injunction was often coupled with the utterance of the Prophet in which it was said that Jews and Christians encountered on a road should be forced to the narrowest part of the way.23 In another tradition, the list of people from whom one should withhold one's greeting includes Jews, Christians, Zoroastrians, wine drinkers, people who cast doubts on the 21 AI- nuer, op.cit., II, 545, no. 1102, II, 548, nos. 1105-1106,II, 553, no. 1ll0; Ahmad b. Muhammad al-Dinawari (Ibn al-Sunni), 'Amal ai-yaum wa-l-tayla; Hyderabad 1358, p. 67; Ibn al-Athlr, Jiimi' al-usul, VII, 389-392, nos. 4863-4866; Malik b. Anas,Risala, p. 44; al-Ja$$i~, Ahkam al-Qur'an, Qustantiniyya, 1338, III, 427; Abu Ya'li, Musnad, V, 295, no. 2916, 410, no. 3089, 425, no. 3114, 445, no. 3153,478, no. 3214; ai-Muttaqi I-Hindi, Kanz; IX, 68, no. 646, 69, no. 660, 70, nos. 672, 675; Goldziher, Ober jicdisck« Siuen, p. 308; al-Da'I Thiqat at-Imam, al-Majalis al-mustansiriyya, ed. Muhammad Kamil Husayn, n.p., n.d., p. 109; 'Ala' al-Dln 'Ali b. Balaban al-Farisl, al-Ihsan [i taqrib sahihi bni hibban, ed. Shu'ayb al-Ama'iit, Beirut 1404/1984, II, 220, no. 503. 22 AI-Ja~~i~, op.cit., III, 427: ... qii!« abu bakrin l i.e. al-Jassas]: wa-innama kuriha al-ibtida'u li-anna t-saiam« min tahiyyati ahli l+lannati fa-kuriha an yubda'a bihi l-kafiru idh laysa min ahliha wa-la yukrahu l-radda 'ala wajhi I-mukafa'ati ... ; al-Jilini, op.cit .. II, 545, no. 1102;Ibn 'Adiyy, al-Kamil fi du'afa'i I-rijal, VII, 2237-2238; Abu Ya'li, Musnad, II, 236, no. 936; al-Muniwi, Fay4, VI, 386, no. 9726; al-Tabaranl, al-Mu'jam al-kablr, II, 277-278, nos. 2162-2164; I. Goldziher, Uber jiJdische Siuen, p. 307. 23 AI-Jilani, op.cit., II, 547, no. 1103, 554, no. 1111;al-Muniwi, Fay4, VI, 386, no. 9726; al-Suyuti, Jam' al-jawamt, I, 87; Ibn al-Sunni, 'Amal, p. 67; Ibrahim b. 'Ali al-Fayruzabadi ai-Shirazi, al-Muhadhdhab [i [iqhi /-imami I-shafi'i, Beirut 1379/1959 (repr.), II, 255; Ibn al-Athir, Jami' al-usul, VII, 392, no. 4867; al-Jassds, Ahkam, III, 427; Ibn Qayyim al-Jauziyya, Zad al-maiid, II, 27 [and see the different views of the Muslim scholars on this subject, ib.1; al-Fayrjiziibddf, Sifr al-sa'ada, Beirut 1398/1978, p. 103; Muhammad Mustafi 'Azmi [= al-A'zaml], Studies in early lJadith Literature, Beirut 1968, Ar. text, p. 20, no. 29 and pp. 80-81 lthe assessment of the traditionl 328 pedigree of people's mothers and players of chess." In one of the pious utterances the believer is recommended to utter the formula of the oneness of God when looking at a church or a synagogue, on hearing the sound of a horn ish abur) or a church-bell (niiqus) or when looking at a group of unbelievers, Jews or Christians," Scholars devoted some attention to the problem of how to deal with a greeting given by mistake, that is, if a Muslim responded to the greeting of a dhimmi but later realized that he had made amistake, he would often come back and ask him to "give him back" the greeting." In one case of this kind the reason for asking the response to the greeting to be "given back" is formulated as follows: the mercy of God and His blessing are reserved exclusively for the Muslims; therefore the believer ('Uqba b. 'Amir al-Juhani) substituted the invocation "May God expand the span of your life tata!« llahu hayataka) and multiply takthara) your wealth and children" to the conventional response to a greeting.i" The reason why one should avoid a greeting which contained a reference to the "Mercy of God" was that the blessing to someone who sneezed had been changed because of the Jews. The latter would present themselves to the Prophet sneezing, and would expect the Prophet to say, "May God have mercy upon you trahimakumu lliihu)", but the Prophet used to say: "May God lead you to the right way (yahdikumu lliihu wa-yuslihu biilakum)."28 It is similarly forbidden to use the 24 AI-Muttaqi I-Hindi, Kanz, IX, 132, no. 1099; al-Dhahabi, Mizan al-i'tidal, II, 417, no. 4296. 25 'Abd al-Qadir al-Jilanl, al-Ghunya, I, 47 ... wa-yustahabbu id/.la ra'a bay'atan au kanisatan ... an yaqida: ashhadu an la iliiha ilia liahu wahdahu la sharika lahu ilahan wa/.lidan la ndbudu ilia iyyahu. 26 Al-Jfldn], op.cit., II, 555, no. 1115; . Goldziher, Ueber juedische Sitten, p. I 308. 27 AI-Jilani, op.cit; II, 554, no. 1112;al-Dhababi, Mizan al-i'tidiu, II, 401, no. 4247: idha daautum li-ahadin mina l+yahiuii au al-nasarii fa-qulu: akthara lliihu miilaka wa-wuldaka. 28 AI-Jilani, op.cit., II, 555, no. 1ll4; Ibn al-Sunni, "Amal, p. 72; Ibn al-Athir, Jam;' al-usid, VII, 400, no. 4888. "Do not assimilate yourselves ... " 329 formula salamu llahi 'alaykum when writing to non-Muslims; the formula to be used should be al=salamu 'ala man ittabaa I-huda; this formula was used by the Prophet in his letter to Musaylima." The believers were warned of adoption of ideas and customs of Jews and Christians and were enjoined not to follow them in their practices and rites. But it is worthwhile to notice that the Prophet himself is said to have followed the practices and rituals of the People of the Book until ordered by God to act differently." 29 Malik b. Anas, Risala, p. 40. 30 See e.g. al-Haziml, al-I'tibar [i bayiini l-nasikhi wa-l-mansiikhi mina l=akhbiir, Hyderabad 1359, p. 121:... Kana yat ashabbahu bi-ahli l-kitiibi, [a-lamma nusikha dhiilika wa-nuhiya 'anhu ntahii ... ; and see al-Tahawi, Shorb ma'iini l-Iuhiu; ed. Mahmiid Sayyid Jao al-Haqq, Cairo 1388/1968, I, 489: ... Kana yattabi'u ahla l-kitiibi I)atta yumaru bi-khilafi dhiilika ... li-anna hukmahu $alla lliihu 'alayhi wa-sallam an yak una 'ala shari'ati l-nabiyyi lladhi kana qablahu I)atta yuhdatha lahu shari'atun tansukhu ... ; and see ib. p. 490 the comment of 'Ali when the believers stood up at a funeral: "that [was so] while you were Jews", dhalika wa-antum yahudu ... ; al-Tahawi explains that 'Ali referred to the fact that they followed the shari'a of the Jews; later it was abrogated by Islam. And see ib. p. 389: the hairdress of the Prophet was like that of the Jews; it was later changed by the Prophet. And see Ibrahim al-Bajiir I, Hiishiy a 'ala l-shama'ili l-muhammadiy ya ... li-i-tirmidhi, Cairo 1344, p. 41: ... kana yasdilu sharahu ... wa-kana l-mushrikiina yafruqiina ru'usahum ... wa-kana yuhibbu muwafaqata ahli l-kitabi [ima lam yu'mar fihi bi-shay'in, ay fima lam yutlab fihi minhu shay'un 'ala jihati l-wu jiib! au al-nadbi; qala l-Qurtubi: wa-hubbuhu muwafaqatahum kana fi auwwali l-amri 'inda qudiimihi l=mad i nat a f i l=waqti lladhi kana yastaqbilu qiblat ahum [ihi li=t a'allufihim, f a-Iammii lam yanfa' [ihim dhiilika wa-ghalabat 'alayhim al-shaqwa amara bi-mukhiilafatihim [i umiirin kathiratin; wa-innama iuh ar a mahabb at a ahli l=kitiib] duna l=mushriki n l i+t am as suki ul a'ik a bi-b aqii y a sh arii'i'] l-rusuti, wa-ha'ula'i wathaniyyiu: ; and see the discussion concerning the shari'a followed by the Prophet in the period of the Jahiliyya before his Call: Ibn al-'Arabi, Tafsir at-qur'an (=Al)kam al-qur'im}, pp. 23-24; 'Abdallah b. 330 Believers were enjoined to refrain from disputes with the People of the Book as to the Torah, the Injil and the Zabiir, and from confirming their views; believers should affirm the truth of passages which are true, and which have been falsified or declared untrue (fa-tukadhdhibunahum) by the People of the Book. The believers were enjoined to believe only in the holy Book, i.e. the Qur'an," An extremist attitude towards the dhimmis is exposed in traditions which say that Jibril refrained from conveying the revelation to the Prophet and from touching his hand because the Prophet had touched the hand of a Jew. Only after the Prophet had performed the ritual ablution did Jibril shake his hand and convey the revelation to him.32 A similar tradition says that the Prophet advised Abii Hurayra not to shake hands with a Jew or a Christian after having performed the wudis'; if he shook hands with them, he would have to repeat the Muhammad al-Sadiqi al-Ghimari, Takhri] al)adithi Huma' [i usuli l-liqh, ed. Yiisuf 'Abd al-Rahman al-Mar'ashll, Beirut 1405/1984, pp. 184-185; al-Zurqani, Sharh. al-mawahibi l-laduniyya, Cairo 1328, VII, 239-242: ... wa-qad ikhtalaf a l-'ulama'u hal kana 'alayhi l-saliuu wa-l+saliimu qabla ba'thatihi mutaabbidan bi-shar'i man qablahu am la ... ; and see Mughultay, ai-Zahr al-biisim [i sirat abi l-qiisim, MS. Leiden Or. 370, fol. 110 a-b: ... qala l-madhiri: ikhtalaf a l-nasu hal kana muia'abbidan qabla nubuwwatihi salta llahu 'alayhi wa-sallam bi-shari'atin am la ... 31 Al-Daylami, Firdaus al-akhbiir, Ms. Chester Beatty 3037, fol. 188 b, sup.; al-Tabarani, al-Mu'jam al-kabir, IX, 413, no. 9759. The utterance /a tusaddiqu ahla l=kitiibi is said to have been connected with a peculiar usage in the first stage of Islam, as reflected in the following report: .'. 'an abi hurayrata lrl qala: kana ahlu /-kitabi yaqra'una l=t aurata bi-l-cibrani y y ati wa-yulassirunaha li+ahli l=isliimi bi=l-c ar abi y y ati; [a+qiil a r asiue llahi l sl : /a t usaddi qk ahla l-kitabi ... ; see Ibn Hazm, al-Fisal fi lrmilal wa-/-ahwa'i wa-l-nihal, Cairo 1384/1964, II, 13sup.; cf. al-Suyiiti, al-Durr al-manthiir [i l-tafsir bi-l-mathiir, Cairo 1314,II, 48. 32 Al-Suyiiti, al-Durr al-manthiir, III, 227; al-Dhahabi, Mizan al-i'tidiil, ed. 'Ali Muhammad al-Bijawf, Cairo 1382/1963, III, 299; I. Goldziher, Usages juifs, p. 76. "Do not assimilate yourselves ... " 331 ablution." Although scholars called upon Muslims to restrict their contacts with the People of the Book, the believers were urged to summon them to embrace Islam whenever they met them." The consensus of the Muslim scholars was that the precepts of Islam abrogated the injunctions of every religion which preceded Islam; God annulled the laws of the Torah, the Injil and the other religions, and made the laws of Islam incumbent upon mankind and upon the iinn.3s If the Torah or the Gospels are taken as booty during a military expedition, they should not be left to stand as they are, because these are books deliberately altered tmubaddalat and without any sanctity (Ill hurmata laM). The writing should therefore be scratched out, and the vellum or paper utilized in a proper fashion." It stands to reason that traces of Jewish and Christian rites and usages should be abrogated. The Prophet forbade believers to lean on their left when sitting during prayer. Such practices were labelled by the Prophet "the prayer of the Jews"." The believers were ordered not to sway during prayer from one side to the other in the manner of the Jews when they prayed" 33 Muhyi l-Din Ibn al-'Arabi, al-Wa,faya, Beirut n.d., p. 198;'Abd al-Qadir al-Jilani, al-Ghunya, I, 44 info 34 Muhyl l-Din Ibn al-'Arabi, al-Wa,faya, p.198. 35 Ibn Qayyirn al-Jauziyya, Al)kam, I, 259. 36 Ibrahim b. 'Ali al-Shirazi, al-Muhadhdhab, II, 241 info 37 AI-Muttaqi I-Hindi, Kanz al-lummal, VII, 342, no. 2212, VIII, 97, no. 716, 98 nos. 717-718;al-Munawi, Fayd, VI, 345, no. 9536; al-Tabarani, ai-Mu'jam al-kabir, VII, 316, no. 7243: hadhihi [ilsatu l-maghdkbi 'alayhim. 38 AI-Muttaqi l-Hindi, Kanz, VIII, 129, no. 921: ... 'an ummi ruman qalat: ra'ani abii bakrin amilu fi l-saliui [a-zajarani zajratan kidtu ansarifu min saliui thumma qd!«: sami'tu rasida lIahi i sl yaqidu: idhii qiima ahadukum [i I-,faiati [a-l=yusakkin alrafahu wa-Ia yamilu mayla l-yahlidi, [a-inna taskina t-atrat! min tamami l-saliui ; al-Khalliil, ai-Musnad min masa'il ahmad b. mukammad b. hanbal, Ms. Br. Mus. Or. 2675, fol. 80a: ... wa-I-yahudu tanudu [i l-saliui, wa-kadhiilika 332 or when the Torah was unrolled." Muslim scholars disapproved of invocations at the minbar that were accompanied by the raising of hands and by loud noises; these were labelled taqlis al-yahud.40 Standing up and raising one's hands during the t aw a] was condemned as a Jewish custom. "Jews in the synagogues use such a practice", said 'Abdallah b. 'Amr b. al-'A~, and advised the believers who used to follow this practice during the tawat to utter such invocations in their councils tmaiatis, not during the fawilf).41 Jews used to close their eyes l-riifidatu ... 39 Ibn al-Athir. al-Nihaya, V, 124. s.v. nwd. 40 Al-Turtiishi, Kitiib al-hawiidith; p. 59 inf. [The text la tuqallis taqlisa I-yahud is interpreted by Malik (b. Anas) as denoting rising of the voice and rising of hands in invocation. Taqlis in this meaning could. however, not be traced in the standard dictionaries; but a very similar definition is given for taqlis (with a sin): alrtaqli s huwa raf'u l-sauti bi-l+dua'] wa-l-qirii'ati wa-ghiniii ; see e.g. L 'A. S.v. qls; and see ib. other interpretations of the verbl. According to tradition the Prophet was entertained by taqlis on the day of 'id at-fur: kana yuqallasu lahu yauma l-fitr ; this is rendered by al-Munawi by: ... yudrabu bayna yadayhi bi-I-duff wa-I-ghina'[al-Munawi. Fay d, V. 238. no. 7130]. Taqlis, entertainment. play. is said to have been practiced on two days of feasts in the period of the Jjihiliyya; it was replaced by the entertainment on the days of "id al-fitr and "id al-a4I:ta. [See e.g. al-Tahawi, Mushkil al-iuhlir, Hyderabad 1333. II. 2lll. Qays b. Sa'd b. 'Ubiida is said to have been astonished that this practice was abandoned after the death of the Prophet L .. shahidtu "idan bi-I-anbar, [a-qultu lahum: ma Ii la ariikum tuqallisisna kama kanu yuqallisiina 'ala 'ahdi rasuli llahi (s); al-Tahawl, M ushkil, II, 209]. A similar utterance is attributed to 'Iyac;l al-Ash'ari Ial-Suyiiti, Jam' ai-jawiimi', II, 586, inf.l. 'Iyac;l stresses that the taqlis is a sunna lf a-innahu sunnatunl ; the word taqlls is explained by Yiisuf b. 'Adiyy as an entertainment in which girls and boys used to sit on the roads playing drums and other instruments lib. II, 586, penult., and cf. al-Tabawl, Mushkil, II, 212, sup.l And see on taqti s in the time of the Prophet: Ibn al-Athir, U sd al-ghiiba, IV, 164 and Ibn l:Iajar, al-Isaba, IV, 756. no. 6143. 41 About raising of hands during prayers and invocations see: al-Dhahabi, Mizan al-i'tidal, ed. 'Ali Muhammad al-Bijawi, Cairo 138211963, III, 429, no. 7036: man raiaa yadayhi [i l-saliu fa-Ia salata lahu; and see "Do not assimilate yourselves ... " 333 during their prayers; this practice forbidden in Islam.P Two features was disliked and even of Jewish prayer, the Ibn Hibban al-Busti, Kitab al-majruhin, ed. Mahmiid Ibrahim Ziiyid, n.p. 1976, III, 46, 11.1-2; bn al-Qaysarani, Ma'rifat al-tadhkira, p. 85, no. I 17: ... a-r a'ayt um r af' akum a y di y akum fi l+saliiti innahli la-bid'atun; and see the various versions of this utterance: al-Bustl, al-Majruhin, I, 186:... bid'atun, yani ilii udhunayhi; ma zada rasidu. llahi 'ala hadha, ya'ni thadyayhi ... wa+auma'a hammiid ila thad y ayhi ... ; wa-l=arabu tusammi l=salata ,du'a'an, f a-khabaru hammiidin hadha a-ra'aytum raf'akum aydiyakum [i l-saliui' ariida bihi "fi l-dua'!" ... ma rajaa nabiyyu llahi ts) yadayhi [auqa sadrihi fi I-du'a' ... ; and see a l-Biisfr i, Mi$bahu I-zujaja, I, 299, no. 860: ... ra'aytu rasida llahi (s) yarfdu yadayhi fi l+saliui hadhwa mankib a yhi hl na y af t at ihu t-saliaa wa-hi na yarka't« wa-hina y as judu ... ; and see another tradition ib. pp. 299-301. Cf. Ibn al-Qaysariini, Mo'rif atu l-tadhkira, p. 153,no. 451:... raaytu l-nabiyya is) kana idhii raf aa ra'sahu mina l-sajdati I-ilia rajaa yadayhi tilqa'a w a jhihi ; and see ib. p, 117, no. 233: ... kana idha raka'a raf a'a yadayhi la yujawizu bihimii udhunayhi wa-qala: al-shaytanu yarfau yadayhi [auqa rasihi; and see Ibn Hibban al-Busti, al-Majruhin, I, 316: ... inna l-shaytana hina ukhri]a mina l+jannati raf'a yadayhi fauqa ra'sihi; and see this tradition: Ibn 'Adiyy, al-Kamil fi 4u'afa'i l-riiii! III, 1224; al-Tabarani, ai-Mu'jam al-kabir, IX, 300-301, nos. 9298-9300; and see the scrutiny of the different versions of the tradition of rising the hands: Murtada I-Zabidi, 'Uqudu 1-[awiihiri l-munif a, ed. Wahbi Sulayman al-Albiini, Beirut 1406/1985, I, 100-103 [and see the comments of the editorl; and see Muhammad b. Ja'far al-Kattani, Nazm at-musaniuhir mina i-hadithi l-mutawiuir, Cairo 1983, pp. 85-86, no. 67, 176-177 no. 203. Ibn Rajab al-Hanbali, Jami' al-'uium wa-i-hikam, ed. 'Abd al-'Aziz Kiimil and Muhammad al-Ahmadi Abii l-Niir, Cairo 1969,I, 222, penult.-226; cf. Abii Ya'Ia, Musnad, V, 291, no. 294; and see al-Tabarani, al-Mu'jam al-kabir, X, 388, no. 10779; Ibn Khuzayma, I, 294-296, no. 583, 344-345, nos. 693, 695, III, 146-147, nos. 1791-1792; and see, e.g., M.J. Kister, "Concessions and conduct" in: G.H.A. Juynboll (ed.) Studies on the first century of Islamic society, p. 98, note 80; al-Turtiishi, al-Ifawadith, p. 122. 42 'Abd al-Razzaq, al-Musannaf, II, 271, no. 3329; Ibn Taymiyya, l qud«, p. 85; al-Daylami, Firdaus, Ms. Chester Beatty 3037, fol. 186a; al-Jarrabi, Kashfu l-khafa'i wa-muzilu l-ilbiis 'amma ishtahara mina l-aMdithi sen« 334 sadl and the ishtimal al-samma',43 were strongly disapproved of. Tradition says that the Prophet was admonished not to follow other unpleasant features of Jewish prayers: members of a Jewish congregation would lower their voices and, then raise them, following the lead of one of them, who raised his voice and shouted loudly." The believers were ordered to abstain from talking to each other during prayers, as this was the custom of Jews and Christians." The greeting may God hear your and our prayer on the Day of the Feast was marked by the Prophet as a greeting of the People of the Book and he, 'alii alsinati l-niis, Beirut 1351,no. 3003; closing of eyes was however permitted in certain circumstances: see 'Izz ai-Din 'Abd al-Salam, al-Fatiiwii, ed. 'Abd al-Rahman b. 'Abd al-Fattah, Beirut 1406/1986, p. 147, no. 106. 43 AI-Bayhaqi, al-Sunan al-kubrii, Hyderabad [reprint al-Riyad 1968], II, 242-243; Ibn 'Adiyy, al-Kiimil, II, 730; Ibn Taymiyya, lqtidii', pp. 129-131 [see the discussion about the meaning of the word and the problem of the permissibility of prayer in this way]; Ibn al-Athir, al-Nihiiya, s.v. sdl; al-Suyihi, Jam' at+Lawiimi', II, 492: ... Iii yashtamil ahadukum ishtimiila l-yahud ... ; ai-Muttaqi l-Hindi, K anz, VIII, 13, no. 78: ... Iii yashtamil ahadukum [i l-saliui shtimiila l-yahud 129, nos. 917-918; al-Tiisl, al-Nihiiya [i mujarr adi l-f iqhi wa-f atawa, Beirut 1390/1970, pp. 97 inf.-98 sup.; al-Majlisi, BilJiir al-anwiir LXXXIII, 203-211;al-Babrani, ai-Hadii'iq al-nadira tt alJkiim al-titraii Hiihira, ed. Muhammad Taqiyy al-Ayrawanl, Najaf 1379,VII, 122-125; and see Abii Yiisuf, Kitiib al-iithiir, ed. Abii I-Wafa, Cairo 1355, p. 39, nos. 201-202 [and see the comments of the editorl: and see ibn Khuzayma, $alJilJ, I, 378, no. 769 [ishtimiill, 379, no. 772 [sadl]; and see Zayn ai-Din b. Ibrahim b. Nujaym al-Misr i, Sharh. risiilati l-.faghii'ir wa-l-kabair, Cairo 1401/1981, p. 63. 44 Ibn Kathir, Taisir, IV, 361; al-Tabari, Taf sir, [Biiliiq 1321,repro Beirut] XV, 125; and see al-Suyiiti, al-Durr al-manthisr, III, 156:... wa-akhraja abu l-shaykhi 'ani bni 'umara qiila: kiinat bani: isrii'ila idhii qaraat a'immatuhum jiiwabuhum [a-kariha Iliihu dhiilika li-hiidhihi l-ummati; qala: idhii quri'a l-qur'anu [a-stami'i: wa-an$itu. 45 AI-Muttaqi ai-Hindi, K anz, VIII, 112, no. 809; al-Suyiiti, al-Durr al-manthisr, III, 156. "Do not assimilate yourselves ... " 335 therefore, disapproved of it.46 One item of clothing which marked the difference between the ritual of the Muslims and that of the Jews was the shoe. Shoes were indeed a token of high social position for their owners. The Prophet was ordered to wear shoes and to set a seal (i.e, a ring with a seal) on his finger.'? Shoes were considered to be "the wear of the prophets"," The Prophet is said to have advised the believers to hold shoes in high esteem, as they were "the anklets of men"," One of the epithets of the Prophet was Sahib al-na'layni" According to one tradition, the Prophet entrusted his Companion, Abu Hurayra, with a special mission: he handed him his shoes and ordered him to assure everyone whom he met while carrying them that he would enter Paradise if only he uttered the shahada, as a token of his firm belief. Abu Hurayra was however impeded by 'Umar in his mission, for 'Umar kicked him and threw him to the ground. Abu Hurayra returned 46 Ibn Harnza al-Husayni al-Dimashqi, al-Bayisn wa-/-ta'rif [i asbab wurudi I-I)adithi l=shar'i], Beirut 1400/1980, II, 339, no. 1038. Ibn al-Qaysarani, Ma'rifat al-tadhkira, p. 157, no. 472; Ibn Hibban al-Busti, al-Majrul)in, II, 149; al-Dhahabi, Mizan al-i'tidal, II, 543, no. 4791; ai-Muttaqi l-Hindi, Kanz, IX, 133, no. 1101.[but see al-Majril)in II, 301: the Prophet approved of this greeting]; and see I. Goldziher, Usages Juijs, p. 85. 47 Niir al-Din al-Haythami, Majma' al-zawa'id, V, 138; al-Munawi, Fayd, II, 190, no. 1635; Ahmad b. Muhammad al-Maghribi, Fatl) al-mutdal fi madhi I-ni'al, Hyderabad 1334, p. 100; Ibn Qayyim al-Jauziyya, Al)kam ahli I-dhimma, p. 755. 48 Ahmad b. Muhammad al-Maghribi, Fatl) al-mutdal, p. 27. 49 AI-Daylami, Firdaus, Ms. Chester Beatty 4139, fol. 35b: ... istajidi: I-ni'al [a-innahii khalakhilu I-rijal ; al-Zamakhshari, Rabi'u l-abrar wa-nu,fU,f al-akhbbr, ed. Salim al-Nu'aymi, Bagdad 140211982, IV, 28 (attributed to al-Ahnaf'); Ibn Qutayba, 'Uyun al-akhbar, Cairo 1349/1930, I, 301 (attributed to al-Ahnaf); al-Jal}i~, al-bayiin wo-l-tabyin, ed. 'Abd al-Salarn Harlin, Cairo (reprint Beirut), III, 98; Ibn Qayyim al-Jauziyya, Al)kam, p. 755 (attributed to 'Umar), 50 Ahmad al-Maghribi, Fall) at-muta'Iil, p. 101; al-Zurqani, Sh arb al-mawiihib ai-laduniyya, Cairo 1326, III, 136, 1.3. 336 to the Prophet, gave him back his shoes and, crying, informed him of 'Umar's deed. 'Umar succeeded in persuading the Prophet that Abu Hurayra's mission should be stopped, as the promise of Paradise might have brought about remissness in carrying out one's religious duties," Yellow shoes were regarded with favour, and the Prophet is said to have stated that he who wears them would enjoy contentment as long as they were on his feet.52 Scholars admitted, however, that it is not incumbent on the believers to wear shoes like those of the Prophet." An utterance attributed to the Prophet says that God granted the Muslim community the distinction of performing their prayers while wearing shoes." In another utterance attributed to the Prophet it is stated that shoes are the adornment of prayer." The Prophet interpreted the phrase: "0 children of Adam! look to your adornment at every place of worship [khudhit zinatakum 'inda ku/li masiidin, Siirat al-a'raf, 31J", as denoting an injunction to wear shoes during prayers." A great many traditions state that the Prophet used to 51 Ahmad al-Maghribi, Fath al-mutabl, pp. 60-61. 52 Al-Suyiitl, al-Durr al-manthiir, I, 78; al-Tabarani, al-Mu'jam al-kabir, X, 320, no. 10612. 53 See Muhammad Ahmad aI-'Adawi, U:sul [i l-bido'i wa-l-sunan, n.p., 1401, p. 42. 54 Al-Suyiitl, al-Durr al-manthia, III, 78, inf.: '" mimmii akrama Ilahu bihi hadhihi I-ummata lubsu ni'alihim [i saliuihim ; 'Ali b. Muhammad b. 'Araq, Tanzih al=shari'ati I-marf iia 'ani t-ahiidithi l-shani'ati l-maudiia, ed. 'Abd al-Wahhiib 'Abd al-Latif and 'Abdallah Muhammad al-Siddiq, Beirut 1399/1979, II, 101, no. 74. 55 Al-Suyiiti, al-Durr, III, 78, inf; Niir al-Din al-Haythami, Majma' al-zawa'id, II, 54; Abu Ya'Iii, Musnad, I, 405, no. 532. 56 Al-Qurtubi, Taf sir, VII, 190 sup.: ... ilbasii ni'alakum [a=sallli. fiha ; Ibn 'Adiyy, al-Kamil, pp. 1829, 2156, 2171;aI-Suyuti, al-Durr, III, 78 inf.: ... khudhi: zinatakum 'inda kulli masjidin, qala: sallu [i ni'alikum ; al-Shaukani, Fatb al-qadir, II, 201; and see ib. min tamiimi l-saliui al-saliuu [i l-ndlayn ; (and see this tradition: aI-Muttaqi l-Hindi, K anz, VII, 376, no. 2450; and see Ibn 'Adiyy, al-Kamil, VI, 2156); Ibn 'Ariiq, Tanzik al-shari'a, II, 101 (zayn al-saliui I-hidha'u). "Do not assimilate yourselves ... " 337 pray with his shoes on.!? Some sources record lists of Companions and fiibi'un who performed their prayers while they were wearing shoes." Ibrahim al-Nakha'i took care to put on his shoes at the beginning of prayer." Very high merit was placed on prayer while wearing one's shoes: according to a tradition, an angel announces to the believer who prays while wearing shoes that all his sins have been forgiven and that he should resume 57 Al-Tahawi, Sharh' ma'ani i-athar, ed. Muhammad Sayyid Jiidd al-Haqq, Cairo n.d., I, 511-512; Niir al-Din al-Haythami, Majma' al-zawii'id, II, 54, 55; al-Bayhaqi, al-Sunan al-kubrii, II, 431; Ibn Qayyim al-Jauziyya, I ghiuhat al-lahfim min masayidi l-shaytan; reprint Beirut, 1358/1939, I, 147; al-Suyiiti, al-Durr, III, 79 sup.; Ibn 'Adiyy, ai-Kamii, VI, 2214; Ibn Hajar aI-'AsqaIiini, Patb al-biiri, sharb sahih al-bukhari, BiiIiiq 1300 (repr, Beirut), I, 415; Ibn Daqiq al-Td, ai-Ilmam bi-ahadithi l-ahkam; ed. Muhammad Sa'id aI-MauIawi, Damascus, p. 91, no. 204; al-Maghribi, Fath al-mutaiil, pp. 49, 50; al-Yiisufi, zs« al-muslim, V, 65; al-'Ayni, 'Umd at al=qari, IV, 119; Ibn Abi Shayba, ai-Musannaf, II, 415; al-Muniiwi, Fayd, V, 222, no. 7059; 'Abd al-Razzaq, ai-Musanna], I, 384, no. 1500 (and see ib. no. 1502: the Prophet entered the mosque wearing shoes, prayed wearing shoes, and left the mosque wearing shoes); Shams al-Din Muhammad b. Ahmad al-Maqdisi, al-Muharrar [i l-hadlth, ed. al-Mar'ashli, Samiira and all-Dhahabi, Beirut 1405, I, 177, no. 208; al-Tabaranl, ai-Mu'jam al-kabir, XXII, 205, nos. 539-540; aI-Muttaqi I-Hindi, K anz, VIII, 138-139, nos. 994, 999, 1001, 1002, 1006, 1011; 'Umar b. Shabba, Ta'rikn at-mad ina ai-munawwara, ed. Fahim Muhammad ShaItiit, Mecca 1399/1979, p. 40; al-Biisiri, Misba/J ai-zuja]«, I, 349. A remarkable report says, however, that Miilik b. Anas forbade the governors to ascend the minbar of the Prophet lscil, in Medina] wearing shoes or boots [see 'Abdallah b. Abi Zayd aI-Qayrawiini, al-Jiimi', p. 140, sup.J. 58 Mal)miid Muhammad Khattab al-Subki, al+Manhal al=adhb al-maurlid, sharb sunan at-imam abi dawud, Cairo 1394, V, 41; Ibn Abi Shayba, ai-Musanna], II, 416-417; and see 'Abd al-Razzaq, al-Musannaf, I, 386, no. 1508, 387, nos. 1509, 1511;al-Jahiz, ai-Bayan wa-/-tabyin, III, 110. 59 'Abd al-Razziiq, al-Musannaf, I, 387, no. 1510;and see the tradition idha qumtum iia l-saliui [a-ntailii: Ibn 'Adiyy, al-Kiimil, VI, 2156, inf.; Ibn 'Ariiq, Tanzih ai-shari'a al-marfica 'ani l-akhbari l-shani'ati l-maudica, II, 100; al-Dhahabi, Mizan al-i'tidiil, III, 509, no. 7351. 338 his worship anew." The reason for the injunction to pray while wearing one's shoes is given in a widely circulated utterance of the Prophet: "Act against the practice of the Jews, as they do not pray while wearing one's shoes or their boots" (khaiilu l-yahisda, t a-innahum la yusallisna ti ni'iilihim wa-ia [i khilalihim).61 Another tradition of the Prophet on this subject has a slightly different wording. It says: "Pray while wearing your shoes, and do not assimilate yourselves to the practice of Jews ($allu [i ni'iilikum wa-la tashabbahis bi-i-yahud).62 Muslim scholars explained the Jewish practice of praying barefoot by the fact that Jews considered prayer while wearing shoes as signifying lack of respect and esteem (scil, for the sanctuary); furthermore, the Jews in their conduct followed Moses, who was ordered to take off his shoes in the holy valley of Tuva, mentioned in the Qur'an (Siirat Ta-Ha, 13).63 60 AI-Muttaqi I-Hindi, Kanz, VII, 376, no. 2449. 61 Mahrnud al-Subki, al-Manhal al-'adhb, V, 42; al-Suyiiti, al-Durr, III, 78; al-Bayhaqi, al-Sun an al=kubra, II, 432; Niir ai-Din al-Haythami, Majma' ai-sawdid, II, 54; Ibn Qayyim al-Jauziyya, Lghiuhat al-lahfiin, I, 147; Ibn Hajar, Fath al-bari, I, 415; al-'Ayni, 'Umdat al-qiiri, IV, 119; al-Daylami, Firdaus, Ms. Chester Beatty 3037, fol. 75b; ai-Muttaqi I-Hindi, K anz, VII, 374, no. 2430; al-Muniiwi, Fayd, III, 431, no. 3879; al-Suyiitl, Jam' at-jawami', I, 505 penult.-506; Ibn 'Ariiq, Tanzih al-shari'o, II, 101, no. 74; Ibn Qayyim, Ahkam, p. 156; al-Bayhaqi, al-Sunan al-kubra, II, 432, sup.; Ibn Taymiyya, I qtiqa', p. 178; Niir ai-Din al-Haythami, Mawarid al-~am'an ila zawii'idi bni hibbiin, ed. Muhammad 'Abd al-Razziiq Hamza, Cairo n.d., p. 107, no. 357; and see I. Goldziher, Uber judische Siuen, p. 314. 62 See, e.g., al-Muniiwi, al-Fayd, IV, 201, no. 5021; and see al-Dhahabi, Mizan at-i'tidiu. IV, 457, no. 9835: ... salli: [i I-ni'Iil khalifu I-yahud transmitted by Shaddiid b. Aus; ai-Muttaqi l-Hindi, K anz, VII, 374, no. 2431. 63 Mahmiid al-Subki, al-Manhal al+adhb, V, 45 inC.;al-Muniiwi, Fayd, IV, 201, no. 5021. And see the comments of al-Muniiwi, ib.: the leather of Moses' shoes was from an impure beast, a donkey, and he was therefore ordered to take them off. In addition, he had to receive the blessing of the holy valley [ai-wadi al-muqaddasi by touching its ground with his "Do not assimilate yourselves ... " 339 The problem of the prayers of the believers while wearing their shoes caused a vivid discussion as to the ways of performing the ritual ablution, the wudii', The verse enjoining the wudu', [Siirat al-rna'ida, verse 6] was interpreted by some scholars as enjoining washing of the feet; others assumed that it imposed only the obligation to wipe the feet.64 As for the prayer feet. The Prophet stated that the conclusions drawn by the Jews and their practices were not sound ['ala ghayri sihhatini, though the matter itself was true. (Cf. al-Zurqani, Shorb ai-muwatta', ed. Ibrahim 'Atwa 'Awad, Cairo 138211962, V, 281, 1.1 ... [a-qala ka'b: kiinati: min jildi himiirin mayyitin, [a-hiidhii sababu amrihi bi-khal'ihii; [a-akhadha l-yahiidu minhu anna khaia l-nalayni [i l-salati laysa bi-sahib .. .). These arguments are recorded in al-Qurtubi's Tafsir XI, 173; al-Qurtubi mentions however other reasons for the commandment to take off the shoes: Moses was ordered to do so because of awe and respect for the holy place, Tuwa; like in the haram of Mecca one had to enter the holy place of Tuwa barefoot. According to another interpretation the removal of his shoes by Moses denoted metaphorically the removal of thoughts on children and family from his heart. 64 See e.g. ai-Muttaqi l-Hindi, Kanz, IX, 328, nos. 2720-2721; Muhammad b. Ahmad b. 'Abd al-Hadi l-Maqdisi, al-Muharrar fi I-I)adith, I, 99, no. 37, 100, nos. 39, 41, 106, no. 52, 108, no. 60; al-Bii!$iri, Misbal)u l-zuiii]«, I, 183, no. 187. A significant utterance reported on the authority of Ibn 'Abbas says that people objected to everything except washing [of feet], but he Ii.e, Ibn 'Abbas] did not find in the Qur'an anything except wiping [of the feet]: inna l-nasa abau illii I-ghusl. wa-Ia ajidu [i kitabi lliihi ilia I-masha (ibidem, no. 188); and see al-Shafi'I, Ikhtilii] al-hadith, ed. 'Amir Ahmad Haydar, Beirut 1405/1985, pp. 169-171[and see esp. the utterance of al-Shafi'I, ib., p. 170; and see the references of the editorl; and see the contradictory traditions: 'Abd al-Razzaq, ai-Musannaf, I, 18-28, nos. 53-82; al-Suyiiti, al-Durr al-manthiir, II, 262-263 [see the significant utterance attributed to Anas b. Malik, ibid. p. 262: nazala l-qur'iinu bi-t-mashi, wa-l-sunnatu bi-l-ghuslit; al-Tabari, Tafsir led. Shakir], X, 52-64, 74-80, nos. 11447-11536[see the contradictory opinions pp. 58-59 and the harmonizing assumptions pp. 62-64; see the opinion of al-Tabari pp. 74-80); al-Bayhaqi, al-Sunan al-kubra, I, 67-77 [see p. 68 seq.: babu l-takriiri f i ghusli l-ri jlayni, biibu l-dalili 'ala anna [arda l-riilayni l+ghuslu wa-anna mashahuma Iii yajzi ; and see p. 74 about performing the washing of the feet while wearing shoes]; see Abii 340 of the believer wearing boots, he was absolved from washing his feet at every wudii' on condition that he had washed his feet before putting on his boots," These traditions enjoining not to assimilate themselves seem to belong to a very early phase in the emergence of Islam, in which it was felt to be essential for the nascent Muslim community to establish distinctive features for its own religious rites and practices, so as to differentiate itself from all other religious communities. There was however no full consensus among Muslim scholars in a later period as to prayer in shoes. Traditions recorded in very early collections of hadith seem to indicate a certain amount of reservation. Ibn Jurayj (d. 150 A.H.) asked 'Atil whether a believer may pray while wearing shoes. 'Ata answered, "yes", and added that he had heard that the Prophet had prayed with his shoes on. "What is wrong with them (i.e. with shoes)? The Prophet also prayed while wearing boots", said 'Atil.66 Ibn Jurayj's doubts as to whether or not prayer while wearing shoes is permissible are exposed in this tradition. Another report tells of Abu Hurayra's denial of the rumour that he did not allow people to pray with their shoes on. He asserted that he had seen the Prophet pray in shoes,"? Uncertainty as to the manner of prayer is visible in a significant conversation between two of the Companions of the Prophet: Abii Miisa al-Ash'ari and 'Abdallah b. Mas'iid. Abu Musil led the prayer Ya'Ia, Musnad, I, 449, no. 600: '" thumma akhadha bi-kaff ayhi mina l-mii'i [a+sakka bihimii 'alii qadamayhi wa-fihimi: l-na'lu thumma qalabaha thumma 'alii l-ukhrii mithla dhiilika; qultu: [i l-nalayni? qala: fi l-nalayni, thaliithan. See Ibn Khuzayma, Sahih, I, 83-87, nos. 161-168, 100-101, nos. 199-202. 65 See, e.g., al-Tabarani, ai-Mu'jam al-kabir, II, 334, nos. 2393-2394, and cf. ib.; IX, 288, no. 9238; and see al-Bayhaqi, al-Sunan al-kubra, I, 292 ult. 66 'Abd al-Razzaq, al=Musanna], I, 384, no. 1501; cf. al-Kattani, Nazm al-mutaniuhir, p. 99, no. 81. 67 'Abd al-Razzaq, al=Musanna], I, 385, no. 1504; al-Tahawl, Sharb maani l-iuhiir, I, 511-512. "Do not assimilate yourselves ... " 341 and took off his shoes before starting the prayer. 'Abdallah asked him, "Why did you take off your shoes; are you in the holy valley of Tuva?"68 The conflicting perceptions underlying this report are elucidated in a different version of this tradition: 'Abdallah b. Mas'iid came to Abii Miisa al-Ash'ari, When the time of prayer arrived, Abii Miisa urged his guest to lead the prayer, but 'Abdallah refused since Abii Miisa was the host and the prayer was to be performed in his abode and in his masjid. Abii Miisa agreed, and before he started the prayer he took off his shoes. Then 'Abdallah b. Mas'iid asked him about the reason for his action enquiring ironically whether he thought he was in the holy valley of Tuva. The final phrase of the tradition, seems to hold the clue for the understanding of Ibn Mas'iid's question and for the desired conclusion: "We saw indeed the Prophet praying in boots and in shoes.?" Taking off the shoes is obligatory in the Ka'ba or in a Holy Place, but the usual daily prayers should be performed wearing shoes. Indeed, the Prophet prayed barefoot in the Ka'ba on the Day of the Conquest of Mecca." 'Abdallah b. Mas'iid's remark seems to have been grounded on the widely circulated tradition according to which God singled out the Prophet and the Muslim community granting them the privilege to perform their prayers in every spot on earth. "God made the earth for me a mosque and [its dust a means of] purification", says the utterance of the Prophet." 68 'Abd al-Razzaq, al-Musannaf, I, 386, no. 1507; al-Tabarani, ai-Mu'jam al-kabir, IX, 292, no. 9261. 69 Al-Tahawr, Shari) ma"mi i-athar, I, 511 inf.; and see al-Qurtubi, Tafsir, XI, 173 inf.; al-Tabaranl, al-Mu'jam al-kabir, IX, 293, no. 9262. 70 See Niir ai-Din al-Haythami, Mawarid al+zam'Iin; p. 252, no. 1022: ... hadartu rasida llalri (0$) yauma I-fati)i wa-salla [i l-kabati, [a-khalaa nalayhi fa-wada'aha 'an yasarihi ... 71 See, e.g., at-Baj], Sunan at-salihin, Ms. Leiden Or. 506, fol. 44b.; al-Tabari, Tahdhib ai-athar, ed. Mahmiid Muhammad Shakir, Cairo 140211982, I, 441; al-'Ayni, 'Umdat al-qari, IV, 8-10 [ ... jaala l-arda kullahii Ii wa-li-ummati tahiiran wa-masjidan [a-aynama adrakati l+rajula min ummati I-saliuu fa-'indahu mas jiduhu wa-Tndahu 342 Accordingly there was no reason to take off one's shoes at prayer. Shoes had to be cleaned, of course, before prayer, and some of the sources include passages concerning the manner of cleaning one's shoes, especially as the Prophet and his Companions used to pray while wearing the same shoes in which they walked in the streets of Medina and in which they performed their bodily needs." According to one tradition a peculiar incident brought about a fundamental change in the perception of prayer and its rules. The Prophet is said to have taken off his shoes one day during prayer, and the believers followed suit. After the prayer the Prophet explained that he had taken off his shoes because the angel Jibril had informed him that there was filth attached to his shoes." Another noteworthy tradition relates that the Prophet took off his shoes during prayer only once and never repeated this again." Another reason why the Prophet took off r ahur uhu ; and see ib. several different versionsl; al-Kauani, N azm al-mutaniuhir, pp, 79-80, no. 59 [see the different versions recorded by the a ut hor l, and p. 207, no. 257; al-Ourtubl, Tafsir, XIX, 20; al-Haythami, Mawarid ai-sam'iin, pp. 104-105, nos. 338-345; Ibn al-Athir, J ami' al-usiil, VI, 312, no. 3668, 319, no. 3681; Ibn Qayyim al-Jauziyya, I ghalhal ai-iahfan min masiiyidi t-sna ytiin, Cairo 1358/1939, I, 148-149; and cf. Y. Friedmann, "Finality of Prophethood in Early Islam," JSAI, VII [19861181,note 16. 72 See, e.g., Mahmiid al-Subki, ai-Manhal al-tadhb, V, 43; al-Muniiwi, FaY4, V, 222 (see the commentary of the author on tradition no. 7059). 73 Ibn Qayyim al-Jauziyya, Ighiuhat al-lahfan; I, 146 (it was the blood of a tick of a camel); al-Bayhaqi, al-Sunan al-kubra, II, 431; Ibn Abi Shayba, at-Musannaf, II, 417; Mahmiid al-Subkl, ai-Manhai ai-'adhb, V, 40 inf.-41; al-Tahawi, Sharb mdiini l-Iuhiir, I, 511;Ibn 'Adiyy, al-Kiimil, p. 2162; Ibrahim al-Shiriizl, al+Muhadhdhab [i [iqhi i-imam, I, 70 sup.; Niir al-Din al-Haythami, Majma' ai-zawiiid, II, 55; al-Maghribi, Fatb al-mutaid, pp. 54-55; Sa'di Husayn 'Ali Jabr, Fiqh at-imam abi thaur, Beirut 1403/1983, p. 200; al-Ourtubi, Tat sir, XI, 174; Ibn Sa'd, Tabaqat, Beirut 1380/1960, I, 480 ( ... anna fihima qadharan au ad han ... ); a l-T'abar anl, ai-Mu'jam ai-kabir, X, 83, no. 9972. And see Ibn Khuzayma, Sal;.il;., I, 374, no. 786, II, 107, no. 1017. "Do not assimilate yourselves ... " 343 his shoes after prayer is given in a tradition in which It IS stated that the Prophet once replaced a strap on his shoe that had been torn, by a new one; after the prayer the Prophet ordered that the torn strap be returned, explaining that he had been distracted during the prayer by the new strap." Another tradition relating to this theme says that the Prophet was bored by his shoes and therefore took them off duri ng prayer, followed by the believers." The event at which the Prophet took off his shoes during prayer is linked in some traditions with the utterance of the Prophet enjoining the believers to clean their shoes at the gate of the mosque, to put them on and to wear them during the prayer." It is surprising to read in the final passage of this story, recorded by 'Abd al-Razzaq and Ibn abi Shayba, that the Prophet took off his shoes and that the congregation followed suit and imitated his action. After the prayer the Prophet stated, "He who likes to pray in his shoes may do so, and he who likes to pray barefoot may do SO.18 Another report according to which the Prophet gave permission to pray either wearing shoes or barefoot records a different reason for this utterance of the Prophet: he just gave his feet a rest, and decided that he who wants to take off his shoes may take them off, he who wants to pray while wearing them may pray with his shoes on." A tradition which confirms this last Ibn Abi Shayba, al-Musannaf, II, 416, 11.2-4; Ibn Sa'd. Tabaqiu, I, 481. 75 'Abd al-Rahlrn al-Traql and Abu Zur'a al-Traql, Tarb al-tathrib fi sharhi l-taqrlb, Halab n.d. II, 379; Ibn Sa'd, Tabaqiu, I, 481. 76 Nur aI-Din al-Haythaml, Majma', II. 55. 77 'Abd al-Razzaq, ai-Musannaf, I, 388, no. 1514;al-Muttaqi l-Hindi, Kanz, VII, 375. nos. 2443-2444; and cf. ib. nos. 2440, 2442; Ibn Abi Shayba, al+Musanna], I, 191; al-Bayhaqi, al-Sunan al-kubra, II, 402 inf., 403 sup.; al-Harith al-Mubasibi, Fahm al-salat, ed. Muhammad 'Uthman al-Khasht, Cairo 1403/1983, p. 72; Niir al-Din al-Haythami, Mawiirid al-;am'an, p. 107, no. 360. 78 Ibn Abi Shayba, al+Mu s a nn a], II, 415, inf.; 'Abd al-Razziiq, at-Musannaf, I, 387. no. 1513; al-Muttaqi I-Hindi, K anz, VII, 376, no. 2446. 79 Al-Muttaqi I-Hindi, Kanz, VII. 376, no. 2447. 344 point of view states indeed that the Prophet used to pray in either of the two manners, wearing shoes or barefoot." The change in the perception of the practice of prayer is evident: the believers were granted permission to pray as they wished, either barefoot or wearing shoes. Accordingly the imperative verb khiilifu had to be reinterpreted and was explicated as a word merely denoting permission," Al-Subki is right in stating that this tradition turns the obligation to pray with one's shoes on into a free choice left to the believer; being shoed while praying is put on a par with being barefoot.P The utterance became widely circulated in the period following the death of the Prophet, when the Arab tribes went on their huge conquest expeditions. The very early mosques in the conquered territories differed widely from the simple mosque of the Prophet at Medina; prayer with shoes on was not appropriate to floors covered with tiles or slabs. Besides, the Jews in some of these territories, in contrast to the Jews in the Arab peninsula, may have prayed while they were wearing shoes. Consequently, Muslim scholars were compelled to make a re-evaluation of the traditions about the manner of prayer in a mosque: prayer while wearing one's shoes was stated to be a concession ir ukh sa) reserved to the Prophet and his Companions. Shoes are admittedly an adornment of prayer, but treading on filthy ground imuliimas atu l=ar di llati t akthuru [ihi: t-naiasat) 80 Niir aI-Din al-Haythami, Majma', II, 54, 56; al-Bayhaqi, al-Sunan al-kubrb, II, 431; Ibn 'Adiyy, al-Kiimil, V, 1827; al-Maghribi, Fat/:! al-mutaiil, p. 95; al-Tahawi, Sharb ma'ani l-iuhar, I, 512; aI-Yiisufi, Zad al-muslim, V, 66; al-Suyfiti, Jam' al-jawami', II, 520; Mahmiid al-Subki, al-Manhal al=adhb al-mauriid, V, 43; 'Abd al-Razzaq, ai-Musannat, I, 385, no. 1503, 387 no. 1512;al-Muttaqi l-Hindi, Kanz, VIII, 139, no. 1000; Ahmad b. Hanbal, Musnad (ed, Shakir), X, 157, no. 6627, 188, no. 6660, 206, no. 1679; Ibn Sa'd, Tabaqiu, I, 480. 81 Mahmiid al-Subki, al-Manhal al=adhb, V, 43, 11.1-3: ... li+anna l-takhyira wa-l-tafwlda ilii l-mashi'ati dalilu l-ibiihati . 82 Mahrniid a l-Subki, al-Manhal al-l adhb, V, 43: wa-huwa min al=ahiuiithi l-siirii ati li-l-amri bi-I-saliui ti l-no'li fi L-ho di thi l-sabiqi min a l-wuikbi ila l-ibiiha ... "Do not assimilate yourselves ... " 345 depreciates the position of such a prayer, and the elimination of impurity and filth is of greater importance than adornment (scil, through wearing shoes) during prayer," Some doubts were even cast on the soundness of the tradition khillitu i-yahud in connection with the transmitter of the hadith.14 Only Hanbali scholars continued to stick to the idea that prayer while wearing one's shoes is a sunni practice," The practice of prayer in the mosques without shoes became a common feature in the Islamic Empire; special chapters in the collections of hadith and fiqh discuss at length the problem where to put the shoes for the duration of the prayer." The clash between the early tradition, i.e. that the Prophet prayed while he was wearing his shoes, and the common practice of praying barefoot in mosques, is reflected in an utterance of al-Hasan [evidently al-Basril, who wondered why none of the transmitters who reported that the Prophet had prayed without removing his shoes did not themselves pray while wearing shoes." People in the mosques were not aware that the Prophet had prayed in shoes; the fact that some persons 83 AI-Munliwi, Fayd, III, 431 (See the commentary on no. 3879), V, 222 (See the commentary on no. 7059); Mahmiid al-Subk'i, al=Munhal al+adhb, V, 43; al-Maghribl, Fath al-muiaiil, pp. 51, 88; Ibn Hajar, Fath al-bari, I, 415; al-Yiisufi, Zad al-muslim, V, 64-66; al-'Ayni, 'Umdat al-qiiri, IV, 119. 84 See al-Munliwi, Fayd, IV, 201 (See commentary on no. 5021); and see al-Dhahabi, Miz(ln al-i'tidiil, IV, 457, no. 9835; al-Maghribi, Fath' al-muta'iil, p. 89: ... warada [i kauni l-saliui [i l-ni'ii! mina l-zina al-ma'miiri bi-akhdhiha [i l-iiyati hadithun 4a'ilun jiddan auradahu ibn 'adiyy [i l-kamil wa-ibn mardawayb [i taisirihi min hadithi abi hurayra wa-t-luqayti min hadithi anas ... 85 Ibn Qayyim al-Jauziyya, Ighiuhat ai-iahlan, I, 147-148. 86 See e.g. 'Abd al-Razzaq, al=Musanna], I, 389, nos. 1518-1522;ai-Muttaqi I-Hindi, Kanz, VII, 374, nos. 2434-2435. 87 Al-Jahiz, al-bayan wa-l-tabyin. III, 110:... wa-kana l-hasan yaqidu: mii a'jaba qauman yarwuna anna r asid a ll ah] is) salli: fi ndlayhi ... thumma ia tara ahadan minhum yusalli muntdilan. 346 appeared in the mosques with their shoes on brought about rows and clashes in the mosques, and these culminated sometimes in the killing of those persons," The attitude of the later Muslim scholars is reflected in a succinct response by the famous commentator of Muslim's Sahih, al-Nawawi [d. 676 Hl He was asked whether it was a sound tradition [hal saMal that the Prophet had prayed while wearing shoes, whether prayer with one's shoes on or prayer barefoot was preferable tatdal), whether it was a sound tradition that the Prophet had taken off his shoes during prayer and that his action had been imitated by his Companions, that he had asked them why they had done it and disapproved of their deed, and then why he had disapproved of it. Al-Nawawi stated that both traditions li.e, that he prayed wearing shoes and that he took off his shoes during prayer] were sound. Prayer barefoot is however preferable, says al-Nawawi, because the Prophet prayed barefoot more frequently than while wearing shoes; he merely prayed while shod in order to show that this manner of prayer is permissible. The Prophet took off his shoes when he was informed by Jibril that the shoes contained some filth iadhan), which prevented him from praying. Finally the Prophet disapproved of taking off one's shoes, because he objected ikariha) to an action being performed during prayer, which need not to be carried out during ritual service." It is noteworthy that al-Nawawi does not mention at all that there was an element of differentiation and exclusivity in the wearing of shoes during prayer; prayer with his shoes on was performed by the Prophet only in order to show that this manner of praying was permissible. In summing up, it may be assumed that the common and widely followed practice of praying barefoot in the mosques was a result of the significant changes in the social and material conditions of life in the Muslim community: the sumptuous style 88 See al-Maghribi, Fatl) al-mutaiil, p. 52; al-Yiisufi, Ziid at-muslim, V, 65. 89 AI-Nawawi, al-Manthurat wa-'uyunu l=masii'ili l-muhimmiit, ed. 'Abd al-Qiidir Ahmad 'Mii, Cairo 1402-1982, p. 39, no. 60. "Do not assimilate yourselves ... " 347 of building which characterized the congregational mosques, and the floors covered with carpets, called for the solemn prayers to be performed barefoot. In some areas of Arabia Jews may have continued to pray without shoes in their synagogues, but pious Muslim scholars did not object to a practice that was similar to that of some unbelievers in one place or another, provided that it was not contrary to the usages of Islam." A peculiar opinion as to the utterance enjoining the believers to pray wearing shoes in contradistinction to the practice of the Jews who pray barefoot is expressed in a book by Ibn Qayyim al-Jauziyya, The reason for this injunction was, according to Ibn Qayyim, that the Prophet ordered the believers to deviate from the practices of the People of the Book and therefore enjoined them to pray with their shoes on. After the death of the Prophet 'Umar forbade the People of the Book to wear shoes of the kind worn by the Muslims," The difference between the injunction of the Prophet and the order of 'Umar'? is explained by Ibn Qayyim's scrutiny of the social and political situation at the time of the Prophet, and of the changes undergone by the Muslim community in the period of 'Umar, Shoes, says Ibn Qayyim, were not the wear of 90 Ahmad b. Ahmad al-Khaliji al-Shiifi'i l-Khalwati, al-Wasm [i l-washm, Cairo 1323, pp. 19-20: ... wa-amma sultanu [-'ulama'i al-Tzzu bnu 'abdi l-salam, rahimahu llahu, [a-innahu ashiira ilii raddihi fi f at awahu idh qiila: l-muradu bi-I-aajimi lladhl na nuhi nii 'ani l-tashabbuhi bihim alba'u l-akasirati [i dhalika l-zamiini, wa-yakhtassu l+nahyu bima yaf'aiimahu 'ala khilafi muqtada shar'inii; [a-amma ma fa'aluhu 'ala waf qi l-l jabi au al-nadbi au al-ibahati fi shar'ina fa-Ia yut r ak li=ajli t a'iuihim iyyahu, f a-inna l-shar'a la yanhi: 'ani l-tashabbuhi bi-ma adhina lliihu fihi ... 91 Ibn Qayyim al-Jauziyya, Al)kam, p. 748: .. , wa-nahahum 'umaru radiya liahu 'anhu an yalbasii ni'al ai-musiim in. 92 Ibn Qayyim, Al)kam, p. 755, 1.4: ... qiila: wa-f l kitiib 'umar: wa-lii yalbasicna l-nalayn, qala: [a-yumndu ahlu l-dhimma min lubsi [ami'i l-ajnasi mina l-ni'al; wa-l-na'lani huma min ziyyi I-'arabi min abadi l-dahri ila yaumina hadha ... 348 al-'ajam; they used to wear a kind of boot called ai-tamsak= and they should be forced to return to this peculiar wear. Furthermore, so says Ibn Qayyim, shoes are the wear of scholars, honourable persons (ashraf) and distinguished men (akabir), and should consequently be reserved for their use alone. One has to admit, says Ibn Qayyim, that the Jews of Medina and its surroundings indeed wore shoes, and that the prophet did not forbid them this practice. He merely enjoined the believers to act contrary to the Jewish habit of praying barefoot, and ordered them to pray while wearing shoes. Neither the Prophet nor Abu Bakr, sayd Ibn Qayyim, obliged the People of the Book to wear the ghiyiu, the garments that were meant to differentiate them from the Muslim community, since the believers had still not overpowered the People of the Book, nor had they yet abased them or occupied their countries; the People of the Book were in control of the majority of these countries and the believers kept their status according to the agreements and peace pacts that had been concluded ( ... Ii-anna l=musli mi na lam yakitnit qad istaulau 'ala ahli l-kit ab wa-qaharishum wa-adhalluhum, wa-malakis biladahum; bal k anat aktharu bil adihim lahum wa-hum tiha ahlu sulhin wa-hudnatinu" consequently, the only thing that could be done at that time was to order the believers to act differently from the practices of these people. But when God granted the Muslim community victory and gave them the lands and possessions of the conquered peoples, and when the believers could impose upon them the law of Islam, 'Umar ordered the People of the Book to wear the ghiyiu; and all the Companions gave their consent to the injunctions of 'Umar." It is thus evident that 93 The word was evidently miscopied by the scribe and misread by the editor. The correct reading seems to be al-shamushak. Prayer while wearing arab shoes was preferred; prayer while wearing shamushak boots was forbidden. (See al-Tlisl, al-Nihiiya [i mujarradi l-fiqh; p. 98; al-Bahrani, al-Hadiiiq al-niidira, VII. 114-115). 94 Ibn Qayyim. Ahkiim. p. 755. info 95 Ibn Qayyim, Ahkiim. p. 756. "Do not assimilate yourselves ... " 349 'Umar's order concerning the shoes of the People of the Book was in accordance with the injunction of the Prophet, and consistent with the new circumstances of the Muslim strength and power. The shoes of the Prophet remained an object of veneration among the common people and especially among the pious believers. A single shoe of the Prophet was preserved for centuries and kept with great care and reverence. Finally it came into the possession of al-Malik al-Ashraf (Qait Bay), who built a special room for it at the side of the minbar in the madrasa al=ashrafi yya. The single shoe was placed under a copula covered with silk curtains; the room was sumptuously decorated and the visiting crowds kissed the heavily scented shoe. The shoe also had miraculous powers of healing. Pious ascetics and mystics composed verses in praise of the shoe. A special keeper was hired and was given a pay of eighty dirhams per month. He was enjoined to open the room for the visiting crowds every Monday and Thursday." The transformation of Muslim practice from the wearing of shoes at prayer to taking them off provides a fascinating example of the manner in which customs initially frowned upon as an imitation of unbelievers, were gradually adopted as the only correct form of behaviour. 96 AI-Maghribi, Fall) al-mutaal, pp. 355-359. 350 ADDENDA ad note 1: A significant latwlz of Ibn Taymiyya touches upon the sensitive question of Jews and Christians who secretly believe in Islam, and of Muslims who outwardly show belief, but in reality are hypocrites hiding Jewish, Christian or apostatic beliefs. Some people claim that the angels remove from their graves the bodies of the Jews and Christians who secretly believed in Islam and place them in the graves of Muslims, and in contrast remove the bodies of the unbelieving Muslims from their graves and place them in the graves of Jews and Christians. Ibn Taymiyya had no knowledge of such a tradition. He states, however, that the Jews and Christians who secretly believed in Islam before the time of their agony did not declare their belief in Islam at their death will be gathered on the Day of Resurrection with the Muslims, while the unbelieving Muslims will be gathered with the unbelievers, their equals. [Ibn Taymiyya, al-Fatawii l-kubrii. Beirut, n. d. I, 369, no. 2241 ad note 6: See al-Tsami, Simt ai-nuiismi l-awlz'il wa-l-tawlzli, Cairo 1380, I, 411. lr'nwali [i anbii'i ad note 7: See this tradition in al-Tabari, T'ahdhib al-iithar wa-t at silu l+thiibiti 'an r asiili lliihi l sallii lliihu 'alayhi wa-sallaml min a l-akhbiir, ed. Mahrniid Muhammad Shakir, Cairo 1982, IV, 111-112, nos. 180-183. [And cf. ib. no. 184. And see the assessment of this tradition ib. pp. 112-1131 ad note 9: According to a report recorded in a l-Muttaqi I-Hindi's K anz al=lummal, VIII, 127, no. 906 the believers avoided performing prayers in churches adorned with statues. ad note 12: And see Ibn Qayyim al-Jauziyya, Tuhiat al-maudiui bi-ahkami l=mauliui, Beirut n. d., pp. 143-145. "Do not assimilate yourselves ... " 351 X, 319, no. ad note 18: See al-Tabarani, 10609. at-Mu'jam al-kabir, ad note 19: See Ibn Abi Shayba, al=Musannai, ed. Mukhtar Ahmad al-Nadwi, Bombay 1401/1981, VIII, 443, no. 5816: ... 'an ibni 'abbiisin, qala: man sallama 'alaykum min khalqi llahi [a-ruddis 'alayhim wa-in kana yahisdiyyan au nasraniyyan au majiisiyyan; ibid. VIII, 438-440. nos. 5799-5805. [And see the reference of the editor]; Muhammad Murtada al-Zabidi, al-'Uqudu l-muniia, II, 151,info - 152. ad note 21: See al-Fasawi, at-Marita wa-t-ta'rikh, II, 491; Ibn Abi Shayba, ai-Musannat, VIII, 442-444, nos. 5810-5819 [And see the references of the editor]; Muhammad Murada al-Zabidi, 'Uqudu l-jawahiri l-munita, II, 151. ad note 22: See al-Dhahabi, Mizlzn al-i'tidlzl, al-Zabidi, al-'Uqud al-munita, II, 151. ad note 26: See Ibn Abi Shayba, al+Musannat, 5919 [And see the note of the editor1. I, 598, no. 2262; VIII, 468, no. ad note 30: See Abu Ya'la, Musnad, I, 231, no. 266: ... inna rasisla llahi salta llahu 'alayhi wa-saltam kana yuhibbu an yatashabbaha bi-ahli l-kitabi [ima lam yanzil 'alayhi shay'un [a-idha unzila 'alayhi tarakahu. [And see the references of the editor]; and see Ibn Abi Shayba, ai-Musannat, VIII, 261, no. 5127: ... kana ahlu l-kitabi yasdiliina asharahum ... wa-kana rasidu llahi sal/a llahu 'alayhi wa-sallam yuhibbu muwataqata ahli l=kit abi fima lam yu'mar bihi; qala: ta-sadala rasiilu llahi lsl nasiyatan [perhaps: nasiyatahul thumma [arraqa ba'du. ad note 35: See e. g. Ibn Qayyim al-Jauziyya, Hidayat al-hayara [i ajwibati i-yahiidi wa-l-nasara, Beirut, n. d., p. 79: ... fa-inna lai za l=taurati wa-I-iniili wa=l=qur'ani wa-/-zabilri yuradu bihi l-kutubu t-mu'ayyana tiiratan, wa-yuradu bihi I-jinsu taratan; ta-yuabbaru bi-latzi l-qur'ani 'ani l-zabiir wa-bi-laf,+i l-taurati 'ani I-qur'an wa-bi-Iaf,+i l-injili 'ani l=qur'hni aydan. 352 wa-li l-hadithi l=sahihi 'ani l-nabiyyi lsl khuitita 'ala da'uda l=qur'Iinu [a-kana ma bayna an tusr aja dabbatuhu ila an y arkaboha y aqra'u l=qur'iina, t a-i=muradu bihi qur'anuhu wa-huwa l-zabiau ... ad note 37: See e. g. al-Suyfiti, inf.-464 iqi'datu I-yahudl al-Hiiwi li-I-Iatawi, I, 463 ad note 41: See Yahya b. Ma'in, al-T'a'ri kh, ed. Ahmad Muhammad Niir Sayf, Makka al-mukarrama 1979, IV, 231, no. 4102: ... kana ibnu mas'iidin yart a'u yadayhi [i l-quniui ila thady ayhi; and see op. cit. III, 464, no. 2284: ... qultu li-yahyi; ma t aqiclu [i l=t akbi r ii t-Tdayn ... qala: ar a an art a'a yadayya Ii kulli takbiratin ... [and see the comments of the editor]; and see op .cit p. 467, no. 2293 the opinion of Abii 'Ubayd al-Qasim b. Sallarn, And see Abii Shama, al-Ba'itn 'ala inkiiri I-bida'i wa-l-hawadith; ed. 'Uthman Ahmad 'Anbar, Cairo 1398/1978, p. 87: ... la-mina I-bida'i ... wa-amma rat'u aydihim 'inda I-du'a'i [a-bi d'atun qadimatun; and see ib. inf.: 'Abd al-Malik about the bid'a of raising the hands on the minbar on Friday; Ibn Hibban al-Busti, at-Mojrishin, II, 270: ... sallaytu khalt a rasiili llahi Isl wa-abi bakrin wa-iumar a t a-kanii y ar t a'Iin a aydiyahum i i awwali l= s al at i thumma la ya'uduna. And see Ibn 'Adiyy, al-Kamil, VI, 2162: the tradition with a slightly different variant: ... la-lam yart a'ic aydiyahum ilia 'inda stittahi l-salati, And see al-Dhahabi, Mi zan al=i'ti diil, I, 208, no. 817: ... 'an muqatil 'ani l=asbagh b. nub at a 'an 'aliyyin: lamma nazalat 'Ia-salli li-rabbika wa-nhar' qala: ya iibril ma hadhihi l=nahi ra? qala: ya'muruka rabbuka idha t aharr amt a Ii-l-salati an tart a'a yadayka i dha kabbarta wa-idha rakata wa-idha raia'ta mina l-rukii ... ; and see the list of the sources of the tradition about raising the hands: a l+Suy ut i, Kit abu l=a zhari l=mut aniu hir a [i t+akhb ari l-mutawatira, MS Hebrew Univ., Coll, Yahudah Ar. 773, fo1. Sa. And see recently M. I. Fierro, "La Polemique a propos de rat' al+yadayn ti l-saliu dans al-Andalus", Studia Islamica, 1987, pp. 69-90. "Do not assimilate yourselves ..... 353 II, 70: ... umirtu ad note 47: And see al- Nazwi, al-Musannai, bi-l-Tmama wa=l=nalayni wa-i-khatam. ad note 55: And see al-Haythami, al-Maqsid ai-'aliyy fi zawaid abi ya'ia t-mausili yy, ed. Nayif b. Hashim al-Da'is, Judda 1402/1982. p. 370, no. 335. ad note 57: And see Ibn Khuzayma, Sahih, II, 105, no. 1010; al-Haytharni, al-Maqsid al+aliyy, p. 370. no. 336. ad note 61: And see al-Dhahabi, Mi zan al-i'tidal, I, 375, no. 1406: ... inna l=yahuda idha sallau khalai: ni'alahum, to-idha sallaytum ta-htadhu ni'alakum. ad note 71: On the permission to pray in every place: see Ibn Qayyim al-Jauziyya, Hidayatu l-hayara, pp. 77, 1. 2, 84, 91, penult.; al-Majlisi, Bihar al=an war, XVI, 313, 316. ad note bi-sharn inf.; and shoes on 72: See Murtada l-Zabidi, Ithat al+sadati l=muttaqin asrar ihya'i 'uliimi l-din, Beirut n. d. [reprint] III, 307 see op. cit. other traditions about praying with one's discussed in a lengthy chapter, op. cit. pp. 307-309. Appendix by Menahem Kister In the preceding article tashabbahii "Do not assimilate yourselves ... "; (hereafter "LT"), numerous traditions are cited, according to which Muslims were forbidden to follow Jewish customs, so as to keep the two communities separate and their religions distinct. Other statements, worded in a manner relatively similar to those of the previous traditions, were apparently intended to censure certain customs practiced by adherents of the Muslim faith, by accusing these Muslims of following the undesirable practices of the Jews (e.g., regarding prayer). Despite the considerable similarity in formulation between these sets of statements, it appears that they are in fact different as far as Islam is concerned, they reflect two distinct trends. The first trend evidences a clear desire on the part of early Islam for self-definition, as well as a concern over the presence of Jewish influences and practices among its earliest believers. It should be recalled that Islam developed in the shadow of Judaism, among Arabs who maintained extremely close relations with Jews and their religion (especially the An$ar).l Particularly noteworthy in this connection is the Hadithi regarding Muhammad's habit of likening himself to ahl al-kitab, before he was commanded to act otherwise. The concept of film3 (knowledge) is also relevant in this connection: La 1 On the influence of the Ansar regarding the introduction of Jewish customs into Islam, see: M.J. and Menahem Kister, "On the Jews of Arabia--Notes" [Hebrewl Tarbiz 48 (1979), pp. 240, 240 ff. 2 Cited by I. Goldziher, "Usages Juifs," REJ 28 (1894), p. 89. 3 This concept in the Qur'an was discussed by F. Rosenthal, Knowledge Triumphant, Leiden 1970, pp, 19-35. However, it seems that Rosenthal paid insufficient attention to the aspect discussed below. Thus, it would appear that the development of the concept 'ilm in the Jahiliyya and Appendix to "Do not assimilate yourselves ... " 355 one of the principal factors which led the Arabs in the Jahiliyya to adopt some of the customs followed by their Jewish neighbours was their awareness of the Jews' (and Christians'?) observance of an obligatory and absolute religious praxis, which was deemed desirable by God," Only gradually did Mohammed and Islam come to regard their 'ilm as being superior to that of the Jews. Noteworthy is Sura 2, 144 (regarding the change of the qibla to Jerusalem): "If after all the knowlege ('ilm) you have been given you yield to their desires ('ahwii' ahum), then you will surely become an evildoer." We know that the An$ar used to pray facing Jerusalem even before Mohammed arrived in Medina," the relevant material in the Qur'iln still require extensive discussion by an expert. 4 Cf. the epithet 'aLim, i.e., "individual learned in the law", applied to Jewish sages in ancient Arabia. For the concept of 'ilm - suffice it to cite two traditions: "This tribe of the Ansar - idolators - was together with the tribe of the Jews - people of the book - and they saw that [the Jews] were superior to them in knowledge (fa4lan 'alayhim fi Film), and they followed many of [the Jews'] customs. The men of the book would only have normal sexual relations with women ... and the Ansar followed this practice of theirs" (al-Durr ai-Manthiir, Vol. 2, Cairo 1314 AH, p. 263, and his sources); "It happened that the Prophet reached the Qubii' mosque and said: Allah praised you because of your purity with regard to your mosque. What is this purity with which you purify yourselves? They said to him, 'Apostle of God, we do not know anything tnahnu La nalamu shayan), but 'we had Jewish neighbours, and they were accustomed to wash their posteriors from excrement, and we washed the way they did" (al-Haythami, Majma' at-Zawaid, I, Beirut 1967, p. 212). These two traditions (cited and discussed in the article mentioned in n. 1, pp. 237, 240) appear to be complementary; from them we may infer that the Ansar adopted numerous Jewish customs regarding everyday life and marital relations. 5 As opposed to the Ansar's feelings that "the Jews are superior to them in knowledge," and that "they know absolutely nothing." 6 See: Tabarl, Tafsir II, Ed. Mahmiid & Ahmad Shakir, Cairo n.d., p. 529, no. 1837 (1838); Muqatil, Tafsir, ed. 'Abdallah Mahmiid Shahata, Cairo 1969, p. 72; 'Umar b. Shabba, Ta'rikh at-Mad ina, ed. Fahim Muhammad Shaltiit, n.p., 1979, p. 51. I would like to thank my father, Prof. M.J. Kister, for providing me with these references. 356 and it is possible that the conception of the 'ilm was partially responsible for this. After Islam became an independent religion, it had to struggle in order to establish its uniqueness. The second trend manifests itself in Islam after it became an established religion, self-confident and certain of the impropriety of the Jewish customs. It was precisely this self-confidence which enabled it to censure undesirable Muslim practices as Jewish customs. For example, improper conduct in mosques, and the slightest swaying during prayer, was unquestionably not an imitation of Jewish practice, but rather a form of corruption which could be compared to the corruption of the Jews in their prayers. However, as far as the evidence of the statements cited above regarding ancient Jewish custom is concerned, both categories of statements cited in the preceding article have considerable value. I shall now comment briefly on these statements from the perspective of Jewish sources. We shall begin by discussing and surveying the development of the Jewish law thalakhah), with regard to the wearing of shoes during prayer; thereafter we shall make a number of brief comments on some of the other customs cited in the article. In the Muslim testimonia cited above, we have clear evidence of a Jewish custom (apparently followed by the Jews of Arabia) to pray barefoot in their synagogues. What is known regarding this practice from the Jewish legal sources?" According to the halakhah, the priests who served in the 7 See J. Reifmann, "Walking Barefoot" [Hebrew], Beit Talmud 1 (1871),pp. 78-80. Reifmann discusses a considerable number of the sources cited below. Likewise, a considerable number of the sources cited here have been discussed by the classical codifiers of Jewish law; however, there is still room for additional discussion of these passages as far as the approach to analyzing them is concerned. (I am indebted to Dr. David Rosenthal for drawing my attention to Reifmann's article.) On the existence of a generally positive attitude to wearing shoes, see ibid; p. 78. Cf. also Talmud Bavli, Berakhot 62b, according to MSS.: "Just as wearing shoes is respectful ... " See also R.N.N. Rabbinowicz, Diqduqe Soferim, Berakhot, Munich 1867, p. 365, note ~. Appendix to "Do not assimilate yourselves ... " 357 Temple were forbidden to wear shoes. Even someone who merely entered the Temple Mount was required to remove his shoes (Mishnah Berakhot 9:5). The issue of what practices were followed in synagogues in Palestine and Babylonia is somewhat more complicated. From the Mishnah, it seems that it was customary to pray wearing shoes. Mishnah Megillah 4:8 states: "One who says: I shall not serve as a reader of the prayers [literally: "pass before the ark"] in colored clothing may not read the prayers even in white clothing; [one who says] I shall not read the prayers wearing shoes may not read the prayers even barefoot." This statement appears in the midst of a series of laws regarding heterodox prayer customs. Thus, one may infer that there were heterodox Jews who insisted on leading the congregation in prayer (and perhaps entering the synagogue in general) only while wearing white clothing and walking barefoot. It has been conjectured that these Jews sought to model the customs of the synagogue after the practices followed in the Temple," However, there is no solid evidence for this assumption. Be that as it may, according to Jewish law and custom in Palestine during the Tannaitic period, there was no obligation to remove one's shoes during prayer, and removal of shoes for prayer was in fact opposed. The same impression is conveyed by the Baraita discussing Rabban Yohanan ben Zakkai's decree that "the priests are not permitted to wear their sandals while walking up to the platform [in order to recite the priestly benediction]" (Talmud Bavli Rosh Ha-Shanah 31b = Sotah 40a). From this Bar ai t a, one of the Talmudic commentators inferred? that "it is permissable to enter a synagogue wearing sandals; wearing sandals was only prohibited to [the priests] ascending their platform,'?" These are all the 8 See Mishnah with the commentary of Ch, Albeck, Jerusalem/Tel Aviv 1952, p. 504 and elsewhere. 9 Rabbenu Hananel, cited by Tosafot on Sotah, ibid., s.v. Ny')~. 10 Reifmann (above, n. 7), attempts to weaken this proof, by claiming that this Baraita refers to recitation of the priestly benediction in a place not used on a regular basis for prayer. However, this interpretation 358 extant sources regarding the Jewish laws and customs regarding the wearing of shoes during prayers in the Tannaitic period [until the end of the second century C.E.1in Palestine. It was also customary to wear shoes during prayer in the Amoraic period in Babylonia. Regarding the Mishnah cited above ("One must not enter the Temple Mount with his staff, shoes, money-belt, or the dirt on his feet, nor may [the Temple Mount] be used as a shortcut, and a minori ad mains, spitting [is prohibited there"]) it was stated by the Amora Rava (IV century C.E.): "Spitting is permissible in a synagogue, by analogy to [the law concerning] shoes: Just as shoes are prohibited on the Temple Mount and permissible in the synagogue, so too spitting is prohibited on the Temple Mount, but permissible in the synagogue" (Talmud BavJi, Berakhot 62b). From here we see that according to Rava, it was obvious that wearing shoes in the synagogue was permissible (cf, also Rava's statement in Berakhot 63a), and it would appear that the same holds true regarding Rav Pappa and the anonymous Talmudic discussion iibid.). Indeed the Talmud reports that Rav Kahana used to put on his shoes tpuzmeqe) before praying (Talmud BavJi, Shabbat LOa), As the T osafot state, "From here it may be inferred that one should not pray barefoot,'?' To the best of our knowledge, then, in Babylonia the Jews prayed wearing shoes," Very little is known about the halakhah regarding prayer seems rather forced. 11 Tosaf ot Shabbat lOa, s.v. ')pr.)n~ ')r.)1. The meaning of the Aramaic idiom rame puzmeqe is clear from Talmud Bavli, Yoma 78a; Ketubot 65b; Ta'anit 22a. Therefore the interpretation cited briefly by R. Abraham Maimonides (Kitab Kifayat al-'Abidin, ed. N. Dana, Ramat Gan 1989, p. 103), that the meaning of these words is 'to remove one's shoes' (qila yanzauha) is probably influenced by current customs of prayer in the east. 12 J. Kafih, Halikhot Teman (Yemenite Customs) [Hebrew], Jerusalem 1978, p. 64, n. 3, cites the Talmudic statement in Mo'ed Qatan 17a regarding "that dog which ate the shoelaces of the rabbis" in connection with removing shoes before entering the synagogues. However, there is no evidence that this passage refers to synagogues. Appendix to "Do not assimilate yourselves ... " 359 with shod feet during the Amoraic period in Palestine. Only one allusion to the matter is extant, and it is found in an anecdote appearing in an obscure context in the Jerusalem Talmud:" "Yehudah the son of Rabbi Hiyya [third century C.E.l entered a synagogue; he left his shoes, and they were lost," He said, Had I not gone to the synagogue, my shoes would not have been lost" (Yerushalmi Bava M etzia 2:8, Be), Prima facie, it would appear from this passage, as a number of commentators maintain," that Jews in Palestine in the Amoraic period used to remove their shoes before entering the synagogue," (the situation was definitely different in Palestine during the Tannaitic period, as we have already noted). In light of the statements cited previously in the name of Babylonian Sages, Reifmann inferred that there was a dispute between the Babylonian and Palestinian scholars regarding the laws of prayer while wearing shoes,'? Were this conclusion certain, we could deduce that the practice of the Jews (ostensibly the Jews of Arabia) mentioned in the haditb was a Palestinian custom. This practice would then join a series of instances in which we find a connection between the observances of the Jews of Arabia and Palestinian customs," However, while the interpretation of the Yerushalmi suggested above seems very plausible, it should be recalled that the Yerushalmi here presents us with an anecdote, whose point is not fully clear, rather than an explicit legal assertion regarding the laws of prayer with regard to shoes. Hence, extreme caution 13 But see Pene Moshe's commentary, ad IDe., and S. Lieberman, Yerushalmi N ezikin, ed. E.S. Rosenthal and S. Lieberman, Jerusalem 1984, p. 138, on lines 37-38. 14 Ms. Escorial (ed, Rosenthal-Lieberman [above, n. 13], p. 50) reads here: "his shoes were lost" (not: "he left his shoes and they were lost" as in Ms. Leiden), 15 See R. Ishtori Ha-Parhi, Kaf t or Va-Ferah, ch. 7, and Rabbi J.S. Nathanson, Ziyyon Yerushalayim, ad IDe. 16 Similar customs in Greek and Roman worship. See Th. Wachter, Reinheitsvorschriften im Griechischen Kult, Giessen 1910,pp. 23-24. 17 Ibid. (above, n. 7). 18 Ibid. (above, n. 1), p. 236 ff. 360 should be employed before drawing far-reaching conclusions from such material. Moreover, it is possible that different customs obtained in different communities in Babylonia and Palestine. In any case, it is noteworthy that in Palestinan halakhic literature from the Geonic period, we read the "the skins of an unclean animal may be used to make [ ... sandlals for entering synagogues,"? Thus, this source attests, en passant, that during the Geonic period the Jews of Palestine used to wear shoes in the synagogue. The internal dynamic which one expects to find in Judaism calls for equating the laws of the synagogue with those of the Temple. Likewise, it may be expected that rites indicating respect for the synagogue should parallel the practices used to demonstrate respect towards persons of high status. (Additional support for this thesis might have been provided by Ex. 3:5 and Josh. 5:15, although early rabbinic sources do not cite these passages with regard to synagogue practice). Such arguments are expressed clearly and at length in a late Palestinian prayer book: "[And if) one had a shoe or a sandal on his feet, he should remove them olutsidel, and enltler barefoot, for servants ordinarily walk barefoot before their maslters .. .J above, as was the case with Moses and Joshua. For they were told: 'Remove your Islhoelsl' (?) ... for no one enters their presence wearing sandals. And if this is the practice before (human beings, who are created from a) putrid drop, so much the more so before the King of Kings, blessed be He. And so the Sages said: One should not enter the Temple Mount with his 19 S. Assaf, Teshuvot Ha-Ge'onim :lH'lIn (5702) (Responsa of the Ge'onim) [Hebrew], Jerusalem 1942, p. 124. (I am indebted to Professor I. Ta-Sherna for drawing to my attention this reference). In his notes, Assaf cites the parallel versions of this tradition: "Any tanned leather from an unclean animal may be used for sandals"; "any leather from an unclean animal, after being tanned may be used for sandals." It would appear, then that the leather must be tanned, in accordance with the Muslim law that only tanned leather may be used, especially for prayer (see below, n. 27). See also below. Appendix to "Do not assimilate yourselves ... " 361 staff and shoes. And if, because of our slinsl, we do not have the Temple Mount (in our possession), we still have a minor sanctuary lviz., the synagogue--M.K.l, and we must treat it with sanctity and reverence, as it is written, 'You shall revere my holy place.' Therefore, the ancients ordained that lavers with fresh water (should be provided) in the courtyards of all synagogues for the ablution of the hands and feet. And if one was weak or ill, and (hence) unable to remove his shoes, and he was walking cautiously, we need not trouble him to remove his shoes" iseil. to keep his shoes clean). It is quite possible that the halakhah of this passage (whose precise dating and circle of origin are uncertain) was influenced by the Muslim practice of removing shoes and washing the hands and feet; extensive Muslim influences can be detected in this prayerbook, as already noted by Wieder." It is possible that the first indications of the argument that the synagogue should be compared to the Temple may be found in the heterodox practice cited in Mishnah M egillah (above). Comparison of the synagogue to the Temple is found, inter alia, in the writings of the Karaite Anan (eighth century)." Apparently it was for this reason that Anan required worshippers to pray without wearing shoes." Similarly, the Karaite Qirqisani (second half of the tenth century), who rejects Anan's basic conception of the nature of the synagogue, also 20 Passages from this prayer book were cited by N. Wieder in his important article: "Muslim Influences on Jewish Worship" [Hebrew], M elilah 2 (1946), pp. 42, 87-91, 105, 109. Wieder associated this material with the pietistic movement of Rabbi Abraham Maimonides (but see below, n. 29a). The entire text of this prayer book was published by M. Margaliot, Hilkhot Erez Yisrael Min Ha-Genizak (Palestinian Halakhot from the Genizah) [Hebrew] Jerusalem 1974, p. 127 ff. Margaliot, in his brief introduction, rejects Wieder's assumption. 21 Anan, Seier Ha-Mizvot, ed, A.E. Harkavy, St. Petersburg 1903, pp. 33-37. 22 So it would appear from Ya'qiib al-Qirqirsani, Kit ab ai-Anwar wal-Mariiqib, III, ed. L. Nemoy, New York 1941, p. 622. It is possible that the argument from the Tent of Congregation and the service in the sanctuary cited by Qirqisani reflects Anan's argumentation. 362 rules that people must pray barefoot. From Qirqisani it would appear that this was the prevalent practice in his day (among Karaites, and perhaps not only among Karaites)." Perhaps it may be inferred from Qirqisani's remarks that this matter was the subject of a Karaite-Rabbanite polemic (see below). Qirqisani cites, inter alia, the verses regarding Moses and Joshua, who were both ordered: "Remove your shoes from your feet" before entering a holy place (Ex. 3:5; Josh. 5:15). Qirqisani states: "It is inconceivable that the shoes worn by ... these two prophets ... happened to be made from the [skins] of an unclean animal, as the Rabbanites claim. Rather, God commanded them to guard the [sanctity of the] holy places by not wearing shoes.'?" It is particularly noteworthy that the claim cited by Qi rq isani in the name of the Rabbanites is extremely widespread already in the early Muslim commentaries on the Qur'an and in hadith literature; Muslim authors used the very same tradition, about Moses wearing shoes made from the skins of unclean animals, as an argument against the Jewish practice of praying barefoot in imitation of Moses' conduct. (see LT, n. 63)! Thus, one may wonder whether the Muslim tradition 23 Ibid.: "wa-l-dalil 'ala dhalika bayyinun ziihirun min ijma'i l-khalqi mina l-ummati 'ala tahrimi I-saliui 'ala l=tamiy y lam yukhali] [i dhalika wahidun minhum, wa-innama raat at-jamdaiu l-saliita bada l-ghusli bi=l=ghadiu ... wa-mithlu dhiilika fima i'talla bihi min amri l-nali wa-l-khuff ... " 24 I bid., p. 635: "wa-yajibu an takiina l-saliuu 'ala l-ardi min ghayri an yakima bayna l-qadami wa-bayna jismi l-ardi shay'un mina l-aisami la bisiuun wa-la ma shabihahu wa-la shay'un mina l-hidhii'! wa-la khuf f un wa-la na'lun wa-la ma kana naziran lt-dhiiiika; wa-hiidha aydan yutaallamu min maudi'ayni: ahaduhuma ma amara lliihu 'azza wa- jalla bihi musa 'alayhi l-saliimu wa+yehoshua (Hcb.) min khal'i l-hidha'i fi mawadi'i l=qudsi; wa-muhal an yakima dhalika l=hidhiiu lladhi kana 'ala dhay nik a l-waliyyayni l-khayrayni t-f adila yni l-nabiyyayn ittajaqa libasuhuma [ami'an min hayawan tamiyy 'ala ma idda'a l=rabbiiniy yiin, wa-innama amarahumii lliihu. 'azza wa+jalla bi-siyanati l-aqdiis min lubsi l-hidha' ... n Appendix to "Do not assimilate yourselves ... " 363 here did draw upon an ancient Jewish tradition," or did the Jews in fact draw upon this Muslim tradition. To be sure, we have no evidence in the Jewish halakhah that it was prohibited to enter a holy place wearing shoes made from the leather of unclean animals, but in light of the fact that the Palestinian halakhic passage cited above goes out of its way to affirm that this is permitted.t" it would appear that there were Jews who forbade it (or abstained from it). In Muslim religious law, this prohibition occupies a far more central position.?? However, whatever the source of this tradition may be, it is a striking example for a link between the polemical traditions of the two religions. It seems reasonable to assume that the contentions of the "Rabbanites" cited here owe their existence not merely to study of the verses in Exodus and Joshua, but rather were part of a polemic against the Karaite practice based on these verses. However, in addition to the arguments raised by the two sides, 25 Al-Qurtubi cites a different reason for rejecting the ruling concerning the removing of shoes, namely, that the words "Remove your shoes from your feet" should be interpreted allegorically: Moses must remove from his heart all thoughts about his wife and children (min 'amri l-ahl wa-l-wuld, see LT, n. 63). A similar claim is cited in the name of "some authorities" by Theodoretus (fifth century C.E.), Quaestiones, PG 80, ad loc.; Moses was told to take off his sandals "so as to dispose of his concern about sustenance (biotikas merimnas), for the leather of the sandals is dead skin." This argument reminds us of the comments found in the Zohar, whose author flourished in Spain a generation after a l+Qur tub i (see Zohar, III, 148a Cf. also: R. Bahya 6. Asher, Commentary on the Torah, ad. Ex 3:15); there, this verse is interpreted as an injuction that Moses abstain from sexual relations (and see: L. Ginzberg, Legends of the Jews V, Philadelphia 1947, p. 420, n. 122). Thus, even this allegorical mid rash was not an Islamic innovation. 26 See above, n. 19. Cf. also Qirqisani, op. cit. (n, 22), p. 953. 27 Related to this is the discussion of whether Moses' shoes were made of tanned or untanned leather, because tanning (dabgh) relieves the leather of its impurity (see e.g., al-Jassas, Al;tkam ai-Qur'an, Constantinople 1338 H, III, 219-220; see also Ibn Abi Shaiba, Musanna], ed. 'Abd al-Khaliq Afghani, Hyderabad, 1967, II, pp. 258-59). For these sources, too, I am indebted to my father, Professor M.J. Kister. 364 it is clearly possible that the influence of the Muslim law of removing one's shoes for prayer is manifest here, as this practice was, by that time, already accepted without any objection in Islam. Perhaps the comment of Rabbenu Hananel (Qairawan, end of the eleventh century), who notes that the Talmud implies that it is not necessary to pray barefoot," should be understood in light of the tension between the different customs, which apparently obtained even among the Rabbanites. The unique formulation of Maimonides (Egypt, twelfth century) seems to indicate acceptance of the new custom among the Jews: "One should not stand in prayer wearing his money-belt, or while barefoot, or with exposed feet, if the local custom is to appear before distinguished people only while wearing shoes.'?" This statement, which bases the halakhah on local, secular custom, attests to the existence of variant customs and to Maimonides' lack of desire to reach a clear-cut decision concerning the matter. Maimonides' formulation might also reflect an attempt to compromise between the halakhah of the Babylonian Talmud and the new custom, which was gaining increasingly wide acceptance (see also below). It is noteworthy that his son, R. A braham Maimonides does not express any preference of praying barefoot," although he was very much influenced by the Muslim ritual of prayer (see below). R. Petahya of Regensburg (end of the twelfth century) testifies that the Jews of Babylon prayed barefoot in their synagogues," (It is almost certain that, at least in Babylonia, this custom was the result of Muslim influence). During the thirteenth century, R. Jacob bar Abba Mari bar Simeon Anatoli (born in Provence, lived in Naples) observed that "in those countries where narrow shoes are worn, they are cleaned before coming [to the synagogue--M.K.l .. .in 28 29 30 31 Above, n. 9. Mishneh Torah, Hilkhot Tefillah 5:5. Above, n. 11. See also op. cit; p. 110 Travels of Rabbi Petahia, ed. and tr. A. Benisch, London 1859, p. 44. Appendix to "Do not assimilate yourselves ... " 365 those countries where it is customary to wear sandals and the like [= in the East--M.K.~ people remove them from their feet."32 R. Jacob associates this practice with the physical cleanliness required in a holy place and with repentence, and his interpretation is based on the verse "Remove your shoes from your feet" (see above). At the beginning of the fourteenth century, R. Ishtori Ha-Parhi, a Provencal Jew who later settled in Palestine, reports "the custom of [the inhabitants of] these countries to leave their shoes at the entrance of the synagogue, outside, unlike the custom of foreign people" [= the Europeans], and he finds support for this custom in the story found in the Yerushalmi cited above." In the fifteenth century, a most interesting piece of evidence appears regarding the development of the Jewish custom in the East, and it is especially significant with regard to the relationship between Judaism and Islam. R. Solomon ben Simeon Duran (North Africa) was asked concerning "a congregation which wished to stipulate that no one be permitted to enter a synagogue wearing shoes, because the Ishmaelites will reproach them for so doing. Furthermore, in that city itself, there is another synagogue, and the worshippers do not enter it wearing shoes. A number of individuals rose and objected, 32 Malmad Ha-Talmidim, Lyck 1866. 45a-b. R. Jacob associates this practice with repentance. and even sees fit to note in this connection: "Those nations which seek to liken themselves to us [by following] our upright laws [i.e.• the Christians] require penitents to avoid wearing shoes and to wear white clothing." Here we have a further example of the interrelationships between Judaism and the surrounding religions. Apparently. there were Jews in Ashkenaz who used to afflict themselves in this manner. R. Yizhak Or Zaru'a (Vienna. thirteenth century) says: "And in France I saw 'gibborim' (devoted pietists) walking barefoot on the Sabbath even (!) in the synagogue and reading the Torah barefoot. but it is not right to walk barefoot" (Or Zarila Hilkhot Sh abbat, no. 84 [12]. Zhitomir 1862. I. 20b). Perhaps it was in opposition to such practices that the Tosafot stress that one should not pray barefoot (above. n. 11). 33 Above. n. 15. 366 stating that Maimonides, of blessed memory, permitted one to enter a synagogue wearing shoes." Here, then, we have evidence of variant customs within the same city, as well as of the desire on the part of the leaders of that community to establish the Muslim custom as authoritative in the synagogue. Rabbi Duran's response is quite illuminating: "It is well known that a synagogue should be adorned and exalted ... however, respect is (defined as) whatever people consider respectful ... and in Christian countries, where it is not considered disrespectful for someone to enter even the king's presence while wearing shoes, if someone wears shoes in the synagogue, it is not considered disrespectful. But in these countries, where it is considered disrespectful to enter the presence of distinguished people, and certainly the king, in shoes, it is prohibited to enter the local synagogue wearing shoes. Even though [the synagogue] is not a true sanctuary, it is nevertheless holy ... Also ... in these countries, where people are careful to enter their own homes wearing shoes, it is prohibited to enter the synagogue in shoes. And concerning this matter, my master and father, our teacher." may he be remembered for eternal life, instituted this decree here, which is suitable for every sensible man. And the fact that such a decree was not instituted by the ancients does not prove that this is permitted ... Even if there were nothing prohibited about this, it would be proper to institute such a decree, [to prevent] the reproach to our people. And so much the more so that this is prohibited, for the reasons which I have cited/'" Rabbi Duran adopts Maimonides' basic formulation and conception and expands upon it. However, from the end of his responsum it is clear that he was not motivated solely by considerations of conventions, but principally by the desire to 34 I.e., R. Solomon ben Zernah Duran. Perhaps it is worth noting in this connection that he wrote a sharp polemic against Islam, based on verses from the Qur'an and betraying acquaintance with Arabic literature. See Magen va-Qeshet, ed. A. Berliner, Ozar Tov, Hebraische Beilage zum Magazin fur die Wissenschaft des Judentums, Berlin 1881. 35 Teshuvot Rashbash [Hebrew], Livorno 1742 section 285. Appendix to "Do not assimilate yourselves ... " 367 avoid the reproach of the Muslims." Ironically enough, the circuit is thus completed: ancient Islam wished to distance itself from the Jewish custom of praying barefoot, but ultimately this practice was adopted by the Muslims, and later, in other places and periods, the Muslim practice affected Jewish custom! In fact, by now it is difficult to determine what is the result of Muslim influence and what is a continuation of ancient Jewish custom. This custom apparently continued to gain acceptance, and by the sixteenth century, Rabbi Joseph Karo (lived in Safed) remarks that "custom of all Jews in Arab lands is to pray barefoot.'?" At least in some of these countries (e.g., Yemen), this practice is followed to this very day," If the requirement that shoes be removed before prayer in the synagogue was unique to the Muslim East, the basic sensitivity to the fact that dirt might cling to a person's shoes and thereby blemish his prayer was also present in Europe. The author of the "Book of the Pious" (Seter Hasidim) notes: "When one goes to the synagogue or the house of study, he must check his feet to make sure that there is no excrement on them, for the Torah says, 'Cast off your shoes from your feet,' and similarly [the Bible states] regarding Joshua. But it does not say, 'Remove your shoes,' for what benefit is there to remove one's shoes, if they remain near him? Therefore it says, 'cast off your shoes from your feet' - i.e., from a distance of four cubits.'?" 36 The desire to prevent humiliation of the Jewish religion on the part of the Muslims (cf. S.M. Stern JThs NS 19 [1968], p. 155, n. 2) by adopting Muslim strictures is already attested during the Geonic period. See Wieder's remarks (above, n. 20), and see also S. Lieberman, Tashlum Tosefta (second ed.), Jerusalem 1970, p. 66. 37 Beit Yosef on fur, Oran Hayyim, section 91, s.v. O#:JD'i1 :In:n In the Shulhan 'Arukh, section 91, Maimonides' formulation is cited verbatim. 38 See above, n. 12. This practice is followed to this very day among the Karaites (see above on their views) and the Samaritans. 39 Seier Hasidim, ed. J. Wistinetzki and J. Freimann, Frankfurt am Main 1924, p. 127. 368 We have already seen that R. Jacob bar Abba Mari ben Simeon Anatoli associates this custom, which is motivated by a concern for cleanliness, with that followed by Eastern Jews, even though for different reasons. Later on in Germany, too, in the responsa of Maharam Mintz (15th century)," the concern about dirt is emphasized, and for this reason that scholar ruled that it is forbidden to enter the synagogue wearing boots," "for dirt clings to them . . . even before a human king it is not customary to appear wearing something dirty, and so much the more so before the King of all kings, the Holy One, blessed be He ... and for this reason there are countries in which people pray only barefoot, without shoes. Now in these areas, it is not customary or acceptable to walk barefoot, and therefore we do not remove our shoes ... " However, Maharam Mintz rules that boots, which ordinarily get extremely dirty, must be removed." Here, again, in a different society and for different reasons, we find echoes of the halakhah prevalent in the East. From our discussion of the different customs regarding the removal of shoes for prayer and the history of these customs in Judaism and Islam, we can see the complex and often contradictory relationship between these two religions in the course of their development. Several additional remarks concerning the Jewish customs mentioned in the preceding article are in order. Sitting and reclining (LT, n. 37) during Jewish prayer are well-known phenomena. It is noteworthy that Rabbi Abraham Maimonides ordained that Jews should sit during prayer the 40 Teshuvot Maharam Mintz, Saloniki 1802, 38. 41 He refers to them as "sandalim,' apparently following the (incorrect) interpretation of Rashbam, Bava Batra 58a. 42 See also R. David b. Shmuel ha-Kokhavi (Provence, 13th century), Sefer Ha-Batim, ed. M. Hershler, III, Jerusalem 1982, p. 55 and note 807, that it was prohibited to enter the synagogue with nail-studded sandals (sandal ha-mesummar), apparently for the same reason. [Compare especially: R. Abraham Maimonides above, n. 29a1 Appendix to "Do not assimilate yourselves ... " 369 same way the Muslims do. The comfortable, disorganized way in which the Jews sat during prayer in his days seemed unacceptable to him.43 Likewise, regarding conversation during prayer among the Jews, a corrupt practice already mentioned in the haditn (LT, n. 45), Wieder" has demonstrated that it was the Muslim view which led to the reform introduced by Maimonides in Jewish prayer. As Maimonides states: ''Thus shall be removed the profanation of God's name among the gentiles, [after they saw howl the Jews spit and expectorate (or: blow their noses) and speak during prayer.?" The Jewish practice of swaying during prayer is mentioned in medieval Jewish literature." Apparently, the 43 See N. Wieder (above, n. 20), pp. 93-103, and especially p. 101;see also ibid., pp. 117,120. 44 Ibid., pp. 55-59. 45 ..... wa-yartofi'u hillul ha-sbim (Heb.) lladhi hasala 'inda l-goyyim (He b.) bi-anna I-yahud yabsuqi: wa-yamkhutis wa-yatahaddathii fi tay yi saliuihim, Li-anna I-amra kadhii yashhadicnahu" (Teshuvot Ha-Rambam, ed. J. Blau, Jerusalem 1986, 258, p. 484; 256, p. 475: "... alladhi yazunnu bina anna l-saliita 'indana ldbun wahadhuwun".) 46 R. Abraham ben Nathan of Lunel (d. 1215),Seier Ha-M anhig, ed. Y. Raphael, Jerusalem 1978, 1, p. 85, writes: "I found in the Midrash: A person is required to sway during prayer, for it is written: 'All my bones shall proclaim Thee, 0 Lord, who is like unto you?' This is also the custom of the rabbis of France and the pious men there." The same remarks are cited by R. Zedekiah ben Abraham (Italy, thirteenth century), Shibbole ha-Leqet, ed. S.L. Mirsky, New York 1966, p. 183, from "Ma'aseh Merkavah." See also Mahzor Vitry, ed. S. Horovitz, Niirnberg 1923, section 508, p. 630, on swaying among the Jews while studying Torah (= Commentary of 'Baal Ha-Turim on the Torah ed. I.K. Reiniz, Bne-Braq 1971,p. 167 (ad Ex. 20:15), and R. Judah Ha-Levi, Kuzari, 11:79-80. On swaying during prayer see also Zohar, III, 218b (judging from the style of the last two sources, they seem to be apologetic). It is noteworthy that the explanation for swaying during the Torah reading cited in Mahzor Vitry and by 'Baal Ha-Turim' appears almost verbatim in a late Arab source cited by Goldziher, Beitrage zur Geschichte der Sprachgelehrsamkeit bei den Arabern, I, Wien 1871,p. 27. [= Gesammelte Schriften, Hildesheim 1967, p. 31]. On 370 Muslim testimony is the earliest extant source regarding this ancient practice. In the Arabic sources cited in L T, n. 39, mention is made of swaying when the Torah was opened. If this claim is accurate (and the Muslim sources are not referring to swaying while the Torah was read), perhaps the reference is to the ancient custom of bowing down as the Torah was opened: "It is obligatory upon all men and women to look at the writing [in the Torah] and bow down,"?" Perhaps this bowing appeared to the Muslims as if the Jews were swaying. The practice of closing the eyes during Jewish prayer is first mentioned in Jewish literature," to the best of my knowledge, in the Zoharr" swaying during the qedushah prayer see: Seier ha-Manhig, p. 88 and the sources cited there; Shibbole ha-Leqet, p. 194. The explanation suggested there for swaying during recitation of the qedushah (in the name of "Rabbenu Shlomo") is based on Is. 6:4, "the foundations of the doorposts swayed." It is perhaps worthy of note that this verse is also cited as a source for swaying during prayer in order to attain mystical inspiration--in the wake of the Sufi dhikr--in Pirqe Haslaha, erroneously attributed to Maimonides, ed. D.H. Baneth and H.S. Davidowitz, Jerusalem 1939, p. 7. 47 Tractate Sof erim, ed. M. Higger, p. 261. On this custom, see the remarks of S. Lieberman, Sheki'in, Jerusalem 1970, p. 9, and add the following sources to the citation from Midrash Mishle appearing there: Tanhuma, ed. Buber, Genesis, p. 81, and n. 236; Z.M. Rabinowitz, Ginze Midrash, Tel Aviv 1977, p. 57, line 22. Cf. also the remarks of the Samaritan Marqah (fourth century): "You are the great book before which we have come to bow down" (Z. Ben-Hayyim, The Literal and Oral Tradition of Hebrew and Aramaic According to the Samaritans [Hebrew], IIII2, Jerusalem 1967, p. 247, and see also ibid., p. 256). 48 However, we do find that people covered their eyes with their hands during recitation of the Shema (according to many interpretations, so as to facilitate concentration): Berakhot 13b; see Rashi and Rosh, ibid; and Tur, Oral) Hayyim, section 61J). 49 Zohar, III, 260b: "One must cover his eyes, so as not to behold the Divine Presence ... one who opens his eyes during prayer, or who does not lower his eyes to the ground, brings the Angel of Death upon himself ... " The practice of lowering the eyes is already found in the 

musaylima.pdf THE STRUGGLE AGAINST MUSAYLIMA AND THE CONQUEST OF YAMAMA M. J. Kister The Hebrew University of Jerusalem The study of the life of Musaylima, the "false prophet," his relations with the Prophet Muhammad and his efforts to gain Muhammad's approval for his prophetic mission are dealt with extensively in the Islamic sources. We find numerous reports about Musaylima in the Qur'anic commentaries, in the literature of hadith, in the books of adab and in the historiography of Islam. In these sources we find not only material about Musaylima's life and activities; we are also able to gain insight into the the Prophet's attitude toward Musaylima and into his tactics in the struggle against him. Furthermore, we can glean from this material information about Muhammad's efforts to spread Islam in territories adjacent to Medina and to establish Muslim communities in the eastern regions of the Arabian peninsula. It was the Prophet's policy to allow people from the various regions of the peninsula to enter Medina. Thus, the people of Yamama who were exposed to the speeches of Musaylima, could also become acquainted with the teachings of Muhammad and were given the opportunity to study the Qur'an. The missionary efforts of the Prophet and of his companions were often crowned with success: many inhabitants of Yamama embraced Islam, returned to their homeland and engaged in spreading Islam. Furthermore, the Prophet thoughtfully sent emissaries to the small Muslim communities in Yamama in order to teach the new believers the principles of Islam, to strengthen their ties with Medina and to collect the zakat. These communities later helped Abu Bakr to fight the ridda and became part and parcel of the Medina body politic. Simultaneously, the Prophet did not neglect to prepare a military force to defend these communities. Small garrisons were placed on the borders of Yamama in order to defend them in case of an attack. If a considerable part of the population of a region decided to embrace Islam, the Prophet was informed and sent to them an emissary who was competent to guide the local leader in his decisions. The new converts were granted full rights of Muslims. The Jews, the Christians and the Zoroastrians were given the status of dhimmis, in return for paying the jizya. The zakat of the Muslims and the jizya of the dhimmis were sent to the Medina authorities. In contradistinction to the carefully planned spread of Islam in the various regions of the Arabian peninsula, we find Musaylima's prophetic 2 M. J. Kister vision essentially confined to Yamama. He claimed to have been sent by Allah to the Banu I:Ianifa only and wanted the Prophet Mul;tammad to acquiesce in this. He wanted MulJammad to be the prophet of Mecca and Medina, on a par with him, the prophet of Yamama. He envisaged the peninsula to be divided between the two prophets who co-existed with each other and guided their respective people in Allah's path. Both territories were to be considered God's land and the income from it was to be equally divided between the two prophets. The aim of the Prophet MulJammad was totally different. He strove to extend his authority and his dzn all over the world. According to his conception, there would never exist a religion equal to Islam: there is only one God, one Prophet and one religion. Therefore, whoever pretended to have a share in MulJammad's prophethood must be considered an impostor. No compromise was possible between these two conceptions of prophetic authority. I Musaylima b. Thumama, or Musaylima b. I:Iablb1, was the "false prophet" who emerged in Yamama during the Prophet MulJammad's activity in the Arabian peninsula. The early historian Hisham b. MulJammad b. al-Sa'ib al-Kaibi (d. 146 A.H./763 A.D.) recorded the genealogical chain of Musaylima as follows: Musaylima al-kadhdhiib b. Thumama b. Kablr b. I:Iabib b. al-I:Iarith b. 'Abd al-I:Iarith.2 Ibn I:IazIp. gives his pedigree as Musaylima b. Thumama b. Kathlr b. I:Iabib and records his kunya as Abu Thumama.3 AI-Zurqani rejects this tradition, stating that Musaylima was the nickname (laqab) of the "false prophet" and that his name was Thumama. Thus, his kunya could not have been Abu Thumama.4 Later sources record different details regarding Musaylima's name: his laqab was Musaylima and his kunya was Abu Thumama and his 1 See the different versions of his name in Mughaltay b. Qilij's al-Zahr al-basim it srrat abfl-qasim, MS. Leiden Or. 370, fol. 335a. Musaylima b. Thumama is recorded in Suhayll's al-Rau4u l-unul; Ibn Isl,Iaq has his name as Musaylima b. l;IabIb. This name appears also in the compilations of al- TabarI, Abu 'Ubayda, Ibn Durayd and others. See both the traditions in Salama b. Muslim al-'AutabI al-~ul,IarI, al-Ansab, vol. 1, p. 157; cf. al-MaqrIzI, Imta'u l-asma', Mal,Imud Mul,Iammad ShakIr, ed. Cairo, 1941, vol. 1, p. 506. 2 Jamharat al-nasab, p. 543. 3 Ibn l;Iazm, Jamharat ansabi l-'arab, p. 310. Ibn al AthIr, al-MuraHa', p. 113: "Abu Thumama was the kunya of Musaylima the liar, who claimed that he was granted prophethood. Abu Thumama is the kunya of the wolf; it is the kunya of the hoopoe (hudhud) as well." 4 AI-Zurqanf, Shar~ 'ala l-mawahibi l-laduniya li-l-Qastallanr, vol. 7, p. 180. The Struggle Against Musaylima 3 name was Hartin. 5 This name is recorded also by al- Khafaji. 6 Another tradition regarding his kunya is given by Ibn 'Abd ai-Barr: his name was Musaylima b. Habib and his kunya was Abu Harun." Ahmad b. Muhammad al-Qurtubi records in his al- TaCrz! fi l-ansiib the name of al-Mahabba, a brother of Musaylima.f . The name Musaylima itself is a diminutive from Maslama and its meaning was in the beginning not necessarily derisive. We find in fact a verse of 'Urnara b. CAqil in which he mentions Maslama al-kadhdhiib saying that the Banu Hanifa would not gain glory until they enrage Mudar (by fighting them]." As to the nickname al-kadhdhiib, the Prophet himself "invoked the (huge -k) amounts of dust on earth to attest that Musaylima was a liar." 10 Al-Diyarbakrt, Tai rikh. al-kh amis , vol. 2, p. 157. Al-Khafaji', Nasimu l-riyiiq. jI sh arhi l-shifii li-l-qiiq.f' Iyiiq., vol. 2, p. 486. 7 Ibn 'Abd al-Barr, al-Durar /. ikhtis ar! l-maghiiz. wa-l-siyar, p. 270. 8 Ahmad b. Muhammad al-Qurtubt, al- '['a'ri] [i l-ansiib , p. 114: .,. wa-min banf h anijato: musaylimatu l-k a dh dhiib uia-nkhiiliu l-rnahobbatu bnii Thumiimata bni qaysi bni kathbir (?) bni ~ablbi bni 'abdi I-~iirithi bni tha'labata bni l-diili bni ~anljata. 9 AI-Mubarrad, al-Kiimil , vol. 3, p. 26: wa-qiila 'Umiiratu bnu 'Aqilin: bal ayyuhii l-riikiln: l-miiq.f li-tiyyatihi: balligh ~anljata uia-nshur fihimu l-kh abarii a-kiina maslamatu l-k adh dh abu qiila lakum: Ian tudrikii I-majda ~attii tughq.ibii mudarii. 10' Al-Munawi, Fayq.u l-qadir , vol. 3, p. 20, n. 2648; on Wabar b. Mushir al-Hanaft the transmitter of the ~adfth see, al-Bukharr, al- Ta'rikh al-kabir , vol. 8, p. 183, n. 2649; Ibn al-Athir, Us du l-ghiiba, vol. 5, pp. 82-83; Ibn 'Abd al-Barr, al-Ist"iib, vol. 4, p. 1551; al-BustT, Kit ab al-thi qiit , vol , 3, p. 329. He was a companion of Musaylirna and was sent by him to the Prophet; eventually he embraced Islam. This oath, referring to huge quantities of dust or pebbles, was used in contradistinction to an oath referring to a specific number of pebbles. The latter oath was considered a bid' a. This bid' a is recorded in the Musnad of Sa'd b. Abr Waqqa~. The author of this Musnad, Ahmad b. Ibrahim al-Dawraqi (d. 246 A. H.), 'Amir Hasan Sabrr, ed. Beirut 1407/1987, p. 150, no. 88. The daughter of Sa'd b. AbT Waqqa~ reports that her father entered the abode of a woman who sat in front of a heap of stone dates or of pebbles. She performed the tasb'~ counting the date stones or the pebbles; then she threw them away. The Prophet advised her to perform the tasbf~ in an easier way: "Glory be to Allah according to what he created in heaven, glory be to Allah according to what he created on earth, and glory be to Allah according to what he created between them (sub~iina Allii]: 'adada mii bayna dhiilika)." See this tradition also in al-HaythamT, Mawiirid a-~am' iin, p. 579 nos. 2330 and 2331. A similar tradition is recorded in Abu Ya'Ia al-Mawsilr, Musnad, vol. 2, p. 66-67, no. 710. Another tradition recorded in al-Hakirn al-Naysaburr, al-Mustadrak, vol, 1, p. 547. See also ibidem, p. 548 for the tradition on the authority of 'A'isha bint Sa'd, traced back to Safiyya bint Huyayy who declared that in front of her there are 4000 stone dates by which she praises God. The Prophet advised her to use a comprehensive formula. The "comprehensive formula" was the answer to the bid' as of the qUHiis who tried to introduce the tasbf~ in which they counted the praises of God uttered by the people in the mosque. The pious leaders of the people in the mosques frowned upon these practices and forbade the people to count God's praises in this way. See also Ahmad b. Ibrahim al-Dauraqi, Musnad Sa'd b. Ab, Waqqii§, p. 150, no. 88; Abu Ya'Ia al-Mawsilr, Musnad , vol. 2, pp. 66-67, no. 710; and see the copious references of the editor; AI-HaythamT, Mawiirid al-~am'iin p. 579, nos. 2313 5 6 4 M. J. Kister Musaylima was born in al-Haddar, a place in Yamama. He grew up there and there he started his prophetic activity. When the Banii Hanifa heard about him, they invited him to Hajr, the chief city of the Yamama. When Khalid b. al-Walld conquered Yamama and killed Musaylima, the people of the villages (qurii) of al-Haddar were captured and expelled; in their place Khalid settled people of the al-Harith b. Ka'b of the Sa'd b. Zayd Manat of Tarnlm.l! Musaylima succeeded in gaining the support of many tribal groups in Yamama as well as the confidence of the population in many districts. He made efforts to convince the people to believe in his mission as a prophet who receives revelation directly from "God the Merciful" (al-ra~miin); the revelation is transmitted it to him through the angel Jibril. Musaylima himself came to be known as Rahman al-Yarnama. Muhammad was accused by his enemies in Mecca of learning the basis of.prophecy from a man in Yamama named al-Rahrnan. The Meccans decided to send a delegation to the Jews in Medina to ask them about the truth of Muhammad's prophethood, assuming that the Jews were knowledgeable about such matters, being schooled in the Holy Scriptures. The Jews advised the Meccans to question the Prophet on three issues: Dhu l-Qarnayn, al-rii~ and ashiib al-kahf; in addition they advised them to verify whether he was given the "Seal of Prophethood" (khiitam al-nubuwwa). The Meccans indeed verified the existence of his khiitam al-nubuunua and asked the three additional questions. The Prophet asked Jibrll and the angel answered the question about ashiib al-kahf and Dhii l-Qarnayn; but concerning al-riih, the angel merely said: al-riih min amri rabbi, lii 'ilma II bihi. The Meccans remarked sarcastically "Two sorcerers helped each other" (sii~iriini ta~iiharii), hereby referring to the Torah and to the Furqan (i.e., the Qur'an -k)Y The tradition about the Meccans' inquiry concerning the word alRahman and the position of Rahman al-Yamarna seems to be of some importance. The tradition indicates that the debate about the meaning of al-Hahrnan took place during Muhammad's stay in Mecca. This is the period of discussions between the Meccans and the Prophet and it indicates that Musaylima had already started his prophetic activity at that time. The report according to which the name Rahman al-Yamama was discussed before the hijra finds support in a passage adduced by alTha'alibi in his Thimiir al-quliib fi l-mur!iif uia-l-mansiib, "Musaylima and no. 2330; Muhammad b. Wa<;l<;lal,al-Qurtubr, Kitab al-bida' II (Arabic text), pp. 160-70, no. 1-44. 11 On the birthplace of Musaylima see Yaqut, Mu'jam aI-buidan, vol. 5, p. 394; Lisii» aI-'Arab, s.v. al-Haddar: Ibn al-Athlr, al-Nihaya if ghanoi I-I}adfth, vol. 5, p. 251. 12 Ibn al-Jauzr, aI- Wafa bi-al}wali l-must ajii, p. 58. The Struggle Against Musaylima 5 falsely claimed prophethood while the Prophet was in Mecca before the hijra." 13 When the Prophet came to Medina, he found the people mentioning Musaylima, quoting his sayings and referring to the opinions of Banu Hanifa about him. The Prophet then delivered a speech in which he included Musaylima among the thirty liars who will arise before the coming of the false Messiah (al-dajjiil). Consequently, the Muslims started to revile Musaylima and vilify his narne.l" The name al-Rahman is often mentioned in the Qur'an. It became a subject of a heated discussion between the Muslims and the unbelievers, in connection with the meaning of the word in Qur'an 17:110, where al-Hahrnan is another name of Allah: "Say; Call upon Allah or call upon al-Rahman: by whichever name you call on Him, His are the most beautiful names." Here again the enemies of the Prophet claimed that at a certain stage the Quran enjoined to worship two different deities instead of one God, Whom it had enjoined to worship earlier. Al-Kalbi gives a lengthy explanation ofthe origin of the verse and the quotation of the word al-Hahrnan in the headings of the Suras, In the beginning of Muhammad's revelation, the word al-Rahrnan was rarely used in the Qur'an. But when many Jews embraced Islam and asked the Prophet about the numerous cases in which the word al-Rahman was recorded in the Tauriit , Qur'an 17:110 was revealed.P A far-fetched tradition states that Musaylima adopted the name of Rahman before the 'Abd al-Malik b. Muhammad al- Tha'alibr, Tbimaru l-quliib, p. 146, no. 207. Ibidem., p. 147. 15 Al-Samarqandr, Bahr al-'ulum (= tajsir al-Samarqandl) vol. 2, pp. 192-193; cf. Qur'an 13:30: wa-hum yakJuruna bi-l-rahrniin. qui huwa rabbi: It was 'Abdallah b. Umayya l-Makhzurnr and his friends (see on him Ibn Hajar al-'AsqalanI, al-Lsiiba , vol. 4, pp. 11-14, no. 4546; Ibn al-Athfr, Us du I-ghaba, vol. 3, pp. 118-119) who stated: "We do not know any Rahman except Musaylima the Liar." qui huwa rabbi: it was the order of God given to Muhammad. See also the comments on Qur'an 17:110, in Usd al-ghaba, vol. 2, pp. 286-87. According to al-Tabarf (on Qur'an 13:30), the order of Allah to state that al-Rahrnan is God was intended to deny the claims of the unbelievers that al-Rahman is not the name of God. In the al-Hudaybiyya agreement, the infidels of Quraysh refused to sign the document in which the expression rasulu llahi as the title of the Prophet appeared, and in which the expression bi-smi llahi I-ra~man al-rahim was used as the document heading. The Prophet gave way and his title was eliminated. He was mentioned merely as "Muhammad b. 'Abdallah" and the preamble of the document was replaced by the Jahih' formula, bi-smika lliihumm a, See al-Tabart, Jiimi' al-bayo.n, vol. 16, pp. 445-46, nos. 20397-98 (on Qur'an 17:110); al- Tha'labr, al-K ash] wa-I-bayan, MS. Ahmad III 76/4, fol. 51a-b. See also al- Tabari, Jiimi' al-bauiin; vol. 15, p. 121, where Ibn 'Abbas reports that the Prophet was once overheard by an infidel when he invoked God, saying: ya ra~man, ya rahirn, The infidel in question notified his coreligionists who accused the Prophet of invoking two deities. Then Allah revealed the verse in which God stated that Allah and al-Rahman are identical. See also al-Naysaburi (Ghara'ibu 1-Qur' an wa-ragha'ibu l-jurqiin , vol. 15, pp. 92-3), according to whom the man who overheard the Prophet invoking yo. lliih, ya ra~man was Abu Jahl. Another reason for revealing the verses identifying Allah with al-Rahman was the claim of the People of the Book that the mention of al-Rahman in the Qur'an was very rare, while he was mentioned in the 13 14 6 M. 1. Kister birth of Muhammad's father, 'Abdallah.16 The very early date of this event recorded in the sources can probably be explained by the tradition that Musaylima was a man granted longevity (mu'ammar), killed in the battle of 'Aqraba' in 12 A.H. at the age of 150 (or 140).17 Musaylima's epithet Rahman al-Yamama seems to have been well known in Mecca. Umayya b. Khalaf refrained from addressing 'Abd alRahman b. 'Auf, the famous companion of the Prophet, by his name; he rather adressed him by his Jahili name, 'Abd 'Amr, which was changed by the Prophet to 'Abd al-Hahman. Umayya b. Khalaf called him by his Jahili name in order to avoid calling him 'Abd al-Rahman, which could indicate that he was the servant of Rahman al-Yamama, "the false prophet." 18 The first person to use bismi lliihi l-rahmiini l-rahim was the Prophet. The well known muhoddith Abu 'A'ishaI9 recorded on the authority of his father the changes in the headings of the Qur'anic Suras according to the time in which they were revealed. Quraysh asked to put in the headings of their documents and letters the expression bi-smika lliihumma. The Prophet used this heading as well. Then God revealed to him Surat Hiid in which the phrase bi-smi lliihi majriihii wa-marsiiha (verse 41) appeared. The Prophet then ordered to put the heading bi-smi lliihi at the beginning of each Sura. Later Qur'an 17 was sent down, including the phrase qui: ud'ij lliiha au ud'ij l-rohmiina. The Prophet then ordered to use the heading: bi-smi lliihi l-rahmiini, Then Qur 'an 27 was revealed, with the sentence innahu min sulaymiina wa-innahu bi-smi lliihi al-rahnuini l-rahim (verse 30); the Prophet ordered to use this sentence as a heading. After some time he reconsidered his decision: the bi-smi lliihi in this verse is preceeded with the words: innahu min sulaymiina. "My brother Sulayrnan," said the Prophet, "started the verse with his name, but I shall start with the name of God." He therefore established as a headline in letters and Qur'anic Suras the formula: bi-smi lliihi 1rahmiini l-rahim . So runs the headline in all the Siiras, except Sura 9. The diir al-khiliifa also used this headline in its correspondence.I'' Tauriit frequently; therefore, the verse identifying Allah with Rahman was revealed. The story of the Prophet's invocation, overheard by Abu Jahl, appears also in alWahidt's al- WasiJ, vol. 3, p. 11, vol. 3, p. 133 (commenting on Quran 17:110). 16 Mughultay, al-Zahr al-biisim, MS. Leiden, Or. 370, fol. 141a. 17 See al- Ya'qubi, Ta'rikh , vol. 2, p. 120, al-Suytiti', Ta'rikt: al-khulajii", p. 76. 18 Al- Waqidr, al-Maghiizl, vol. 1,-p. 82 inf. 19 See on him Ibn Hajar al-'Asqalanl, Tahdhfbu I-tahdhfb, vol. 7, p. 45, no. 83. 20 See Ibn Sa'd, al- Tobaqiit al-kubrii , vol. 1, pp. 263-£4; al-Qashan), Ra'» miili I-nadfm, p. 146. The Struggle Against Musaylima 7 II According to a tradition mentioned above, Musaylima started his prophetic mission before the Prophet's hijra to Medina.21 The people of Yarnarna were divided in their attitudes towards Musaylima: some of them respected him while others mocked him. He claimed that he shared the prophetic mission with Muhammad; Jibril descends to Muhammad in the same way as he descends to him. A certain al-Rahhal (or alRajjal}, a faithful supporter of Musaylima, used to confirm the veracity of Musaylima's utterances and helped him to circulate his revelations. In some of his speeches, Musaylima tried to convince his audience that he was as suitable for the prophetic mission as Muhammad, also comparing the qualities of Quraysh with those of the Banu Hanifa and the qualites of Mecca with those of'Yarnama. "What made Quraysh more deserving of prophet hood than you? They are not greater in number than you; your land is wider than theirs. Jibril descends from Heaven to me, like he descends to Muhamrnad.t'V Yamarna seems to have been a prime agricultural area. Its inhabitants boasted of the quality of their dates, which were sold for the highest prices. The people of Yamarna used to say; "We surpass the people of the Earth in East and West by five features: by the beauty of our women (innahunna durriyyiitu l-alwiin), by the high quality of our wheat (named bayq.ii'u l-yamiima), by the sweetness of our dates, by the flavor of our meats (because of the quality of the Yamami pastures) and by the freshness of our water, which cleans the chest of phlegm." 23 The fertile soil of Yamama could supply Mecca with the grain necessary for its population. Skilled workers of Yam am a used to frequent Medina searching for employment. The Prophet praised the skilled artisans of the Banu Hanifa; he employed them in the preparation of clay, when he ordered to build the mosque in Medina and his opinion of the Hanafi artisans was very favorable.f" Al- Tha'alibt, Tliimiiru I-guliib, p. 146, no. 207. Ibn Hajar al-f.Asqalanl, al-Kii/f I-sha//f takhriji a~adfthi I-kashshii/, p. 56; alTha'alibi, Ttiimiiru l-quliib, pp. 146 inf.-47 sup.; and see al-Naysaburi, Ghorii'ibu I-gur'an, vol. 7, p. 161, commenting on Qur'an 6:93: ... wa-man a.,lamu ... aw qiila: ii~iya ilayya wa-Iam yii~a ilayhi shay': kana musaylima yagiilu: mu~ammadun s allii llahu 'alayhi wa-sallama rasiilu lliihi If banf gurayshin wa-anii rasiilu lliihi If banf ~anifa ... and see al-Wahidr, Asbiib al-nuziil, p. 148; Ibn Shabba, Ta'rfkh al-madfna al-munawwara, vol. 2, pp. 572-74; Ibn Kathtr, Tafsir al-gur'iini I-'a.,fm, vol. 3, p. 65 att.--66; al- Tabarr, Jiimi' al-bayan, vol. 11, pp. 535--6, nos. 63557-59; al-Qurtubr, al-Jomi' li-a~kiimi l-quriiin , vol. 7, p. 39, cf. al-Tabrisr, Majma' al bayiin, vol. 7, p. 132; al-RazT, al- Tafsir al-kobir , vol. 13, pp. 83-84. 23 Ibn al-Faqih , Kitiibu l-buldiin, mukhtas ar , pp. 28-30. 24 See al-Tabaranr, al-Mu'jam al-kabfr, vol. 8, p. 4021, no. 8254 (... tj.a'ii 1~anafiyya wa-I-tfna [a-inn ahu atj.batukum li-l-tini; and ibid., p. 399, no. 8242: ... Talq 21 22 8 M. J. Kister Thus, Yamarna was a region whose economy was based on agriculture. This is reflected in the poetry of Jarir who mocks its inhabitants for being peasants lacking in military prowess. "Shame on the Banu Hanifa," says Jarlr, "Bring the days of battles which cover their faces with blackness (~umam) which cannot be wiped out. On those days they do not take captives, but are led into captivity; and they are killed by their enemies if they do not pay poll-tax (khariij). They are owners of palm trees and palm groves and of sown land; their swords are from wood and they carry shovels. Digging channels for irrigation (dibiir; but there is another explanation of this word: patches of land for sowing -k) and grafting of palm trees are their customary occupations since ancient times." In the following verse, Jarir denies that any glory pertains to the Banii Hanifa: when their praiseworthy deeds were counted, the Banu Hanifa became aware that their presumed glory was worth nothing. Referring to the lack of horses in the habitat of the Banii 1:1anifa , Jarir scornfully says: "If you ask where the necks of the horses are, they would not know and would say about their tails: 'These are their necks.' " Jarir emphasizes the ignorance of the Banii Hanifa regarding horses by saying that they would burst into tears rather than saddle a horse even if this could save them from fatal fever. Jarir concludes his vilification recalling the defeat of the army of the Banii Hanifa: "When they saw Khalid (Ibn al- WaiId) annihilate in al-Trd, and the words of their tyrant them (to their enemy) they capitulated humiliation, and stretched (i. e., Musaylima) their forces surrendered out their hand for peace in when the Sword of God (i.e., Khalid] was about to exterminate them." lammii ra'at Khiilidan bi- 'l-ire! ahlakahii qatlan wa aslamahii mii qiila tiighZhii diinat wa aitat yadan li- 'l-silm ~iighiratan min bacdi mii kiida sayfu 'lliihi yufn'ihii." 25 'an abihi qiil a: banaytu ma'a rasuli llahi (~al'am) masjida l-madinnti, [a-kiin a yaqulu: makkinu I-yamiimf min a I-tfni min a~sanikum lahu mass an ... ; and see ibid., vol. 8, p. 398, no. 8239 and no. 8238; the Prophet's opinion about 'I'alq; see Ibn Sa'd, alTabaqiit al-kubrii, vol. 5, p. 552: inn a hiidhii I-~anafiyya la-~ii~ibu t-u«. 25 Jarrr, Dfwiin, p. 600. The Struggle Against Musaylima 9 III The territory of Yamarna was important not only because of its own value, but also because the Muslims had to pass through it on their way to propagate Islam in the eastern part of the peninsula. The story of Thumama b. Uthal, one of the leaders of the Bami Hanifa, is therefore highly significant. Thumarna had intended to kill an emissary of the Prophet who trespassed upon the border of his region; but was prevented by his uncle from carrying out his plan.26 When the Prophet heard about the thwarting of his messengers by Thurnarna b. Uthal, he invoked God to enable him to take hold of Thumarna, when he had no letter guaranteeing his safety.27 Allah responded to the invocation of the Prophet and when the Prophet seized him he had no letter of security; the Prophet could therefore freely decide his fate. Thumama was imprisoned in the mosque of the Prophet, fastened to one of its pillars. After three days he was released. Thumarna washed in order to purify himself before embracing Islam; he uttered the shahiida and became a Muslim. He explained that he converted to Islam because the Prophet addressed him by his kunya, Abu Umama.28 This was the honorable way of addressing a free man. It is significant to note that the man who had been detained by Thurnama before his journey to Mecca (i.e., before he was caught by the emissaries of the Prophet -k) was al- 'Ala' b. al-Hadrami who was sent by the Prophet to Bahrayn and succeeded to persuade al-Mundhir b. Sawa to convert to Islam.29 It was al-'Ala' b. al-Hadrarni who sent the khariij of al-Bahrayn to the Prophet; the sum mentioned in the sources was 100,000 dirhams.i''' When al-'Ala' b. al-Hadrarni was on his way back to Medina, he was detained by Thumama b. Uthal; he was released only after Thumarna embraced Islam.i'! It was, of course, essential for the Prophet and for the nascent Muslim communities in Bahrayn to obtain a free and secure passage for the emissaries of the Prophet who passed through Yamarna to the adjacent regions. The emissaries of the Prophet tried to create kernels of Muslim communities there. The small communities of converts were instructed by the Prophet's messengers; small military formations were dispatched 26 Ibn Hajar al-f.Asqalanf, al-Lsiiba If tamyfzi i-~a~aba, vol. 3, p. 581, no. 4393, cf. al-Maqrtzr, Imtiiiu i-a.ma', vol. 14, p. 257. 27 AI-MaqrTzT, lrniii' l-asmii'; vol. 14, p. 257; cf. Ibn Sa'd, ai- T'abaqiit al-kubrii, vol. 5, p. 550. 28 AI-MaqrTzT, lrniiiiu l-asmii'; vol. 14, p. 258. Cf. Goldziher, Muslim Studies, vol. I, p. 267. 29 AI-MaqrTzT, Imta'u l-asmii", vol. 14, p. 258,1. 11 from bottom. 30 Al-Zurqani, Sh arl, al-m auiiihib ai-iaduniyya, vol. 4, pp. 300-301. The messenger of al-'Ala' b. al-Hadramr who brought the zakiit and the jizya to Medina was al-'Ala' b. Jariya I-Thaqafi; see on him Ibn Hajar , al-Isiiba, vol. 4, p. 540, no. 5645. 31 AI-MaqrTzT, Imtii's: i-asmii', vol. 14, p. 258, I. 10 from bottom. 10 M. j, Kister from Medina under the command of one of the ~a~iiba in order to provide security for the Muslims, to extend their activities and to strive for the conversion of additional tribal units. The emissaries of the Prophet assisted the tribes faithful to the Medinan authority to pay their zakiit and to establish the superiority of Islam in relation to their Jewish and Christian neighbors. The result of the Muslim efforts in Bahrayn can serve as an example: al-Mundhir b. Sawa, acting under the guidance of al-'Ala' b. al-Hadrarni, provided for the full application of Islamic law concerning the Jews, the Christians and the Zoroastrians. Significantly, this served as a precedent; the taxation of the Zoroastrians became the established law.32 IV The conversion of Thumama b. Uthal to Islam initiated a new phase in the struggle against Musaylima's authority in Yamarna. It ensured the growth of a safe Muslim community in Bahrayn, facilitated the formation of a Yamarna garrison controlled by Thumarna b. Uthal, and paved the way for the final battle against Musaylima. When Thumarna b. Uthal was released by the Prophet and converted to Islam, he was advised by him to continue his journey to Mecca in order to perform his "umra. When Thumarna arrived in Mecca, he was offended by a provocative question directed at him by the Meccan unbelievers: "Have you reneged on your religion?" (a-~abauta) (referring to his conversion to Islam -k). As a result, he decided to stop the supply of wheat from Yamama to Mecca and refrain from sending even one grain unless permitted by the Prophet. He carried out his threat and the people of Mecca were afflicted by hunger. The unbelieving Meccans complained to the Prophet that they suffered the pangs of hunger and had to eat a mixture of blood and fine hair ('ilhiz) and dog meat. Moved by their sufferings, the Prophet permitted Thurnama to resume the wheat supplies to Mecca.33 Before he returned to Medina in the year of his last pilgrimage (~ajjat 32 See "al-Mundhir b. Sawa," EI2, s.v , (M. J. Kister); "Madjus ," EI2, S.v. (M. Moronyi). 33 Ibn 'Abd al-Barr, al-Istl'ab, vol. 1, pp. 213-16; al-Maqrizr, Imta'u I-asma', vol. 14, pp. 258-59; al-Kala't, al-Iktija, vol. 2, p. 435. Many commentators of the Qur'an record the story of Thumama 's boycott against Mecca while explaining Qur''an 23:76: "We did seize them with punishment, but they humbled not themselves to their Lord." Al-Qurtubr, al-Jiimi' li-a~kami I-qur'an, vol. 12, p. 143, al-Wahidr, Asbabu 1nuztil, 210 infdJ-1; al-Naysaburr, Ghara'ibu l-qur+iir; wa-ragha'ibu l-jurqiin , vol. 18, p. 32; al-Suyuti, al-Durr al-manthilr, vol. 5, p. 13 inf.; al-Shaukanf, Fat~u l-qadir , vol. 3, p. 495; Abu Hayyan al-Gharnatr al-Jayyani, al-Bahru I-mu~ft, vol. 6, p. 415 inf.; al- Tabarr, Jiimi' al-bayan, ed. Bulaq 1328 AH, vol. 18, pp. 34-35. Cf. Fred M. Donner; "Mecca's Food Supplies and Muhammad's Boycott," JESHO 20(1977): 249-66. The Struggle Against Musaylima 11 al-wadii'), the Prophet appointed Thumarna b. Uthal as "governor of Yamarna.t'P" However, Thumama controlled only one part of the region, while the rest of it was under the sway of Musaylima. In order to strengthen Thumarna in his struggle against Musaylima, the Prophet decided to send Nahar al-Hahhal to Yamama after his return from his last pilgrimage.i" This turned out to be a detrimental decision, because al-Nahar - who had stayed a long time in Medina, had become a student of the Qur'an and studied it with the best scholars in Medina, publicly embraced Islam and had become a faithful Muslim - became a traitor who attested that Musaylimashared prophet hood with Muhammad and, like him, also received divine revelation. He became a close collaborator of Musaylima and even taught him Siiras of the Qur 'an, which he had learned in Medina.i" Nahar 's defection weakened 'I'humarna's position. Consequently, the Prophet decided to dispatch a special messenger to Thumama b. Uthal to discuss with him the struggle against Musaylima and the possibility of killing him. The messenger was Furat b. ijayyan.37 The scanty information which can be derived from Maqrfzi''s Imtii' al-asmii' implies that the Prophet wrote to Thumama b. Uthal advising him to seek help from Qaysi and Tamimi converts to Islam. Thumama marched out with his followers to Washm and placed the auxiliary troops of Tarnirn and Qays at his rearguard. He was helped by al-Zibriqan b. Badr.38 A volunteer who came to assist Thurnarna b. Uthal was See al-Maqrizf, Imt a=u I-asmii', vol. 14, p. 536, I. 1; raja'a I-nabiyyu ilii I-madfna ~ajjati I-wadii' uia-i iimiluh u 'alii I-yamiima Thumiima b. Uthiil. 35 See al-Maqrtzr, 1mtii'u l-asmii", vol. 14, p. 536, Il. 1-2: ... thumma ba'atha Nahiiran ba'da mii balaghahu khuruju musaylimata mu'laman. 36 See on Rahhai (or Rajjal) b. 'Unfuwa: al-Maqrlzr, 1mtli'u I-asmii', vol. 14, pp. 229-31, 536 (the text is corrupt here); Ibn Hubaysh, al-Ghazawiit, vol. 1, p. 52; Ibn Kathtr, al-Bidiiya wa-I-nihiiya, vol. 5, p. 51; Ibn Junghul, Ta'rtkh , vol. 2, p. 85a, has the attestation of al-Rahhal that Musaylima shared in the revelation of the Prophet, with the remark of Ibn Junghul about al-Rahhal: wa-kiina hiidhii I-mal'un min akbari man adalla ahla I-yamiima ~attii ittaba'u musaylimata ... See also ibidem, fol. 85a, inf .... [a-lammii kiina zamanu I-ridda ba' athnhu abu bakrin ilii ahli I-yamiima yad'uhum ilii I/iihi ta'iilii wa-yuthabbituhun 'alii l-isliim Ja-rtadda ma'a musaylimata wa-shahida lahu bi-I-nubuwwa. Cf. Abu 'Ubayd al-Qasim b. Sallam, Kitaou I-amwiil, p. 280, no. 691. The deputation of the Banu Hanffa, including alMujja'a b. Murara, al-Rahhal b. 'Unfuwa and Muhakkim b. al- Tufayl (= Muhakkirn al-Yarnama}, embraced Islam. 37 Ibn 'Abd al-Barr, al-Lsii' iib , vol. 3, p. 1258, no. 2070 and vol. I, p. 21b, no. 278: .,. wa-ba'atha rasulu lliihi (~al'am) [uriita bna ~ayyiin ilii thumiima bni uihiil JI qitiili musaylima wa-qatlihi. See also Ibn al-Athirs Usd al-ghiiba, vol. 4, p. 175 penult.; Ibn Hajar al-f Asqalanf, al-Tsiiba, vol. 5, pp. 357-58, no. 6969; al-Marzubani, Mu'jam al-shu'arii', p. 317. 38 See on him Ibn Hajar al-'AsqalanT, ol-Lsiiba, vol. 2, p. 550, no. 2784. Names of other fighters who joined Thumama do not reveal their tribal affiliation: Qays, Safwan and WakT'. 34 'iima 12 M. J. Kister 'Amr b. Hazn al-Namiri.P? The valuable note recorded in the Isiiba says: "He came to help Thumama b. Uthal in the fight against the people of Yamama after the death of the Prophet." This was the first military action of a Muslim force in Yamama, led by Thumama b. Uthal of the Banu Hanifa, who was aided by his Muslim allies from Tamirn and Qays. The battle took place in the territory of Yamama and ended with a remarkable victory of the Muslims. The Prophet was informed of the victory.I'' v It is now necessary to study the different stages of the contacts between Musaylima and the Prophet, Musaylima's demands, the Prophet's answers, the Prophet's meetings with tribal leaders, and with converts to Islam. According to reports recorded in early sources, the Prophet used to frequent the markets of Arabia in order to meet the tribal leaders, ask them to renounce their Jahili beliefs, and invite them to embrace Islam. He used to teach them the Islamic tenets and read them various Qur 'anic verses. The leaders of the tribes summoned by the Prophet to convert used to listen to the Prophet, but did not hasten to respond positively. Even if they intended to convert, they had some conditions which had to be fulfilled beforehand. An instructive case is the story of the Prophet's negotiations with the tribe of 'Amir b. Sa'sa'a. The Prophet approached the leader of this tribe, asking him to support his effort to spread Islam and to grant him protection against his adversaries. The leader of the tribe was aware that he could extend the authority of his tribe by granting protection to "the young man of Quraysh (lata Quraysh)." But he asked the Prophet to cede his authority before his death to the head of the 'Amir b. Sa'sa'a. The answer of the Prophet was unequivocal. He quoted Qur'an 7:128: "Verily the earth is Allah's. He gives it as heritage to whomsoever He pleases of His servants and the end is for the God-fearing," implying that it is not within Muhammad's power to cede Allah's earth to anyone. The reaction of the tribal leader was formulated in the form of a question: "Are we going to expose our chests (to the spears of the Arabs -k) for your cause, and if Allah grants you victory - the authority would be granted by you to somebody else? We do not need to struggle for your cause." (ta ~ajata lana fi amrika).41 Some twenty years later (i.e., a year before the death of the Prophet -k), 39 Maqrlzf (Imtii'u I-asmii', vol. 14, p. 536, ll. 7-8 from bottom) has 'Amr b. Hazn AnmairT. Ibn Hajar al-'AsqalanT, al-Lsiiba ; vol. 4, p. 621, no. 5815 has the correct 'Amr b. Hazn al-Namiri. 40 AI-M~qrTzT, Irniii=u I-asmii', vol. 14, p. 537,1. 4 from bottom. 41 Al-Suhayli, al-Raudu l-unu] , vol. 4, p. 38 inf.-39. The Struggle Against Musaylima 13 another leader of the c.Amirb. Sa'sa'a, c.Amirb. al-Tufayl, came to the Prophet and stated that he would be prepared to embrace Islam if he would be granted prophet hood after Muhammad's death, given the right to collect the mirbii' (i.e., the fourth part of the spoils -k) and granted the authority to rule the Bedouin population, while the Prophet would be given authority over the sedentary population. One of the believers present said to him "(Even) if you ask the Prophet (only for) an unripe date (sayiiba) of the dates of Medina, the Prophet would refuse your request."42 The leaders of the Banu Hanifa met the Prophet at the beginning of his prophetic mission. The Prophet summoned them to convert to Islam, but their answer was the harshest he received from any Arab tribe.43 The Prophet's opinion of the Banii Hanifa was similarly harsh: "The most detestable tribal group in the opinion of the Prophet are the Banii ~anlfa."44 The Prophet considered Musaylima as one of the three false prophets whom he mentioned by name as those expected to appear before the Day of Judgement (the other two being al-Aswad aI-cAns! and al-Mukhtar). He is also reported to have said: "The worst tribes are the Banii Hanifa, the Banii Umayya and the Thaq!f.,,45 It may be stressed here that Musaylima never denied Muhammad's prophet hood but merely claimed that he was granted a share (ushriktu) in prophethood. Sometimes he announced that the revelation was brought to him directly from Heaven by the angel Jibril. Muslim tradition states that the ridda of Musaylima and of al-Aswad aI-cAns! was different from the ridda of the Arab idolaters who had converted to Islam, but later apostatized and returned to polytheism. Musaylima and al-Aswad aI-cAns! remained believers in one God, but made false claims concerning their prophetic mission.t'' In the exchange of letters between Musaylima and the Prophet, Musaylima addresses the Prophet: rasiilu 42 Ahmad b. 'All al-Qashanf ibn Babah, Ra's miil al-nadfm, p. 147; and see a comprehensive description of this event in Diyarbakris' Ta'n"kh al-khamts , vol. 2, pp. 192-94; Ibn Kathlr, al-Sira al-nabawiyya, vol. 4, pp. 109-16. 43 Al-Suhayli, al-Rau du l-unuj , vol. 4, p. 38: Ka'b b. Malik: inna rasiila lliihi (~) atii banf I}anfjata ff maniizilihim fa-da'iihum ilii /liihi wa-i arad a 'alayhim n ajsahu, fa-lam yakun ah adun min al-'arabi aqbal}a 'alayhi raddan minhum. 44 Al-Bukhart, Ta'rikh , vol. 5, p. no. 1004: abgharju I-al}yii'i ilii I-nabiyyi, ~al'am, banii I}anffa. 45 Al-Hakirn al-Naysaburi, al-Must adrak , vol. 4, pp. 480-81; Ibn Kathir, Shamii'ilu l-rasiil , p , 457. 46 Ibn al-Athtr, al-Nihiiya ff ghanai I-I}adfth, vol. 4, p. 187: ... wa-if I}adfthi 1ridda: wa-kafara man kafara mina I-'arab. a~l}iibu I-ridda kiinii ~infayni: ~infun irtaddii 'ani I-dfni wa-kiinii (ii'ifatayni: il}diihumii a~l}iibu musaylimata wa-I-aswadi I-'ansf lladhfna iimanii bi-nubuwwatihimii uia-l-ukhrii tii'ifatun irtaddii 'ani l-isliimi wa-' iidii ilii mii kiinii. 'alayhi if I-jiihiliyyati, wa-ha'ulii'i ittafaqat al-~al}iibatu 'alii qitiilihim wa-sabyihim ... thumma lam yanqarirj 'a~ru I-~al}iibati I}attii ajma'ii 'alii anna I-murtadda Iii yusbii. 14 M. 1. Kister lliihi, The Prophet addresses Musaylima: musaylima al-kadhdhiib.47 The phrases in the letter of Musaylima which form a clear declaration that the earth (i.e., by which term the territories of Yamama and the Muslim territory with the capital city of Medina are meant -k) forms an entity, half of which was allotted to Quraysh, while the other half was given to the Banii 1:£nifa , "but Quraysh are a people who exceed a their bounds." (fa-inna lana ni~fu l-ordi wa-li-qurayshin ni~fuha walakinnahum ya'tadiina). The Prophet vehemently rejected the idea of dividing the territories in question with Musaylima: by quoting Qur 'an 7:128 again (see above, note 42), he made it clear that any agreement with Musaylima was out of the question. Some sources date the exchange of the letters to a very late period of the life of the Prophet. According to the report of al- Ya'qiibi, Musaylima embraced Islam but changed his attitude and started his prophetic career claiming that he was Muhammad's partner in prophethood. At that time he wrote to the Prophet the letter quoted above and received the Prophet's response. It is evident that this report recorded by al-Ya'qubi and others is unreliable. Also misleading is al- Ya'qtibi's report saying that Musaylima was killed at the age of 150 years.48 A prelude to the Prophet's negotiations with Musaylima was the exchange of letters between the Prophet and Hawdha b. 'All, the leader of the Arab tribes in Yamama. The Prophet's efforts to convince Hawdha to embrace Islam were unsuccessful. The influential and respected leader was appointed by the Persian emperor in order to secure the passage of 47 See al-Khaz.in, Lubiiln: l-ta'wll, vol. 2, p. 53: min musaylimata rasiili ust« ilii mu~ammadin rasiili lloh», The answer of the Prophet: min mu~ammadin rasuli Uahi ilii musaylimata l-kcdh dhiib«, And see al-BaghawI, Ma'alim al-t anzil, on the margin of Lubiibu l-ta'w.l, for the same address and the same answers. The letter of Musaylima in Ibn Kathlr 's al-Sira al-nabawiyya vol. 4, p. 98 sup. reads: min musaylimata rasuli Uahi ila mu~ammadin rasuli /lahi, salamun 'alayna; amma bat du ja-innf qad ushrikiu if l-amri ma'aka, ja-inna lana nis]« l-amri wa-li-qurayshin nida l-amri wa-lakinna qurayshan qaumun ya'taduna. The text recorded in alTha'alibr's Thimiiru l-quliib, p. 148 differs in one phrase: wa-inna lana ni~ja l-argi wa-li-qurayshin nisjah a, See also Ibrahim b. Muhammad al-BayhaqI, al-Ma~asin wa-l-masawf, vol. 1, p. 49; Ibn Qayyim al-Jauziyya, Zad al-ma'ad, vol. 3, p. 31 inf.; Shihabu I-DIn al-Khafajr, Nasfmu l-riyag, vol. 3, p. 170, vol. 2, p. 486; Ibn Kathtr, Sh anui'llu l-rasiil ; p. 387 inf.; Ibn KathIr, al-Bidaya wa-l-nihaya, vol. 5, p. 51, vol. 6, p. 341; al-Ansari, al-Mi~ba~ al-mugf, vol. 2, pp. 290-92; al-Maqrfzr, Imiiivu l-asma', vol. 1, pp. 508-09 ed. Shakir; al-Maqdisr, Kitab al-bad'i uia-l-ta'rikh , vol. 5, p. 161; 'Llmar b. Shabba al-Numayri, Ta'rikh al-madfna al-nunawwara, vol. 2, p. 572; al-Bayhaqi, Dala'ilu l-nubuunua ; vol. 5, p. 330; al-Raghib al-Isfahant, Mu~agarat al-udabii", vol. 4, p. 431,1. 3 from bottom; al-Saliht, Subulu l-huda uia-l-rashiid , vol. 6, p. 497; Ibn Junghul, Ta'rikh , vol. 2, fol. 54b inf.-55a sup.; Ibn Sa'd , al-T'abaqat alkubrii , vol. 1, p. 273 (the messenger of the Prophet was 'Arnr b. Vmayya al-Damrt); al-Halabr, Insanu l-'uyun, vol. 3, p. 253 inf.; al-Ya'qubr, Ta'rikh , vol. 2, p. 120. 48 Al-Ya'qubt, Ta'rikh , vol. 2, p. 120. It is likely that the letter was written in 9 A. H., according to the report by the early scholar 'Abd Allah b. AbI Zayd alQayrawanl. See his ai-Jami': p. 295. The Struggle Against Musaylima 15 Persian caravans from Yarnarna to Najran. He was respected by the tribes to such an extent that it was enough to put the name "Hawdha" on the flags of the caravans in order to ensure their safe passage. Our sources indicate that Hawdha possessed the qualities necessary for a tribal leader in the Arabian peninsula: he was described as being the poet of his people, their orator and an awe-inspiring person (anii shiiiiru qaumi wa khaiibuhum wa-l-'arabu iahiibu maqiiml).49 Hawdha was given by the Persian ruler a cap (qalansuwa) worn under the turban (' imiima) as a reward for his faithful service to the Persian sovereign; the cap embedded with jewels was worth 30,000 dirharns.P? Nevertheless, to call him "the king of the Arabs" was an exaggeration. 51 The Prophet sent his emmisary Salit b. 'Amr to Hawdha, who entertained him in a friendly manner and granted him valuable gifts before his departure. Hawdha's answer to the Prophet's letter was kind: he praised the gentle words of the Prophet, and remarked that if the Prophet granted him a part of his authority before his death, he (i.e., Hawdha) would embrace Islam and would come to his aid. The Prophet considered his answer unsatisfactory; he rejected his stipulation of inheriting his authority and invoked God to free him from Hawdha. Hawdha died a short time after the conquest of Mecca by the Prophet.V Al- Waqidi mentions a conversation between Hawdha and a chief (urkiin) from Damascus. The urkiin blamed Hawdha for not answering a letter from the Prophet; the Prophet is mentioned in the Injil and is described in this book as "the prophet of the Arabs." Hawdha's conversion to Islam could have strengthened his position as governor of Yamama.53 Some reports say that the Prophet sent Salit b. 'Amr to Hawdha and to Thumama b. Uthal, "the two heads of Yamarna" (ra'fsii l-yamiima). He sent him on this mission in the year 6 or 7 A.H.54 Ibn Sa'd, al=Tnbaqiit al-kubrii , vol. 1, p. 262. See al-Kalbi, Nasab ma'add, vol. 1, p. 63; idem, Jamharat al-nasab, p. 539; Ibn Durayd, al-Ishtiqiiq, p. 348 sup.; Lisiin al-t arab, s.v. hwdh. 51 See the critical observations of al-Hilli in his al-Maniiqibu 'I-mazyadiyya, pp. 53-5: .. , innamii kiinat kh araziitun lahu ta'ammama 'alayhii [a-mudih a bi-dhiilika 'alii madhhabi l-sh ut arii' /ll-tawassu'i if l-qauli wa-tajawwuzihim if I-mad~i wa-I-~iiati wa-Ihijii'i uia-l-t ashbihi .... See also M. J. Kister, "The Crowns of This Community," JSAI 24(2000): 217-45. 52 Ibn Sayyid al-Nas, 'Uyunu I-athar, vol. 2, pp. 269-70; al-Baladhurr, Futiih u 1buldiin, pp. 118-19. 53 Ibid.; and see about the letter of the Prophet to Hawdha: Ibn Sa'Id al-AndalusT, Nashwat al-Iarab, vol. 2, p. 631; al-MaqrTzT, Imtii'u I-asmii', vol. 1, p. 309. 54 Ibn Hajar al-fAsqalanf, al-Lsiiba, vol. 3, p. 162, no. 3424; al-Mawsilt, al- Wasfla, vol. 4, p. 2, 115; Ibn 'Abd al-Barr, al-Istl'iib, vol. 2, p. 645, no. 1040; al-'AwtabT, al-Ansiib, vol. 1, p. 157; and see Muhammad b. 'AIT b. Ahmad bv Hudayda al-Ansarf, al-Mi~bii~ al-mur;Iiyy, vol. 1, p. 214. 49 50 16 M. 1. Kister According to Watt, Hawdha was apparently a Christian. He began negotiations with Muhammad, but had not become a Muslim by the time of his death in 630 A.D.55 According to a report recorded by Muhammad b. 'Abd al-Mun'im al-Himyari, Hawdha died as a Christian in 8 A.H.56 VI The Prophet's meetings with Musaylima took place in Medina. One of the earliest meetings took place in a grove of palm trees. According to an early tradition transmitted on the authority of Ibn 'Abbas, Musaylima arrived in Medina with a great military force (qadima fi jayshin 'a~lm) and alighted in a plantation of palm trees belonging to the daughter of al-Harith (nazala fi nakhli ibnati l-~arith).57 When the Prophet heard the news about the arrival of Musaylima with his convoy and his alighting in the "court of the daughter of alHarith" 58 he went out with Thabit b. Qays b. Shammas't? to meet him. It should be stressed that the Prophet went out to meet Musaylima because he was eager to convince him and his people to embrace Islam.P" When Musaylima asked the Prophet to grant him a share in prophethood, the Prophet flatly refused. Musaylima's attempt to thwart the prophetic mission of Muhammad was referred to in a dream seen by Muhammad. Thabit b. Qays b. Shammas was left with Musaylima in order to explain to him the content of the dream and its meaning: the Prophet only remarked that one of the persons whom he saw in the dream was Musaylima. Thabit b. Qays explained to Musaylima that the Prophet saw in his dream two golden bracelets pressing on his arms. Allah revealed to him that the two golden bracelets symbolised the efforts of the two false prophets, al-Aswad al'AnsI and Musaylima, to curb his activities. The Prophet was ordered See E12, s.v. Hanifa b. Ludjaym (W. Montgomery Watt). Muhammad b. 'Abd al-Mun'im al-HimyarI, Kitab al-rauidi I-mi'tar jf khabari I-aqtar, p. 412. 57 In some sources this text is corrupt and reads nazala /f nakhli abfhi al-Hiiriin», See al-Mu'ammil b. Ihab, Juz", fol. 5a, penult.: ... anna musaylimata qadima /f jayshin 'a,..min ~atta nazala /f nakhli abfhi I-~arithi bi-na~iyati I-mad.nati ... ; and so in the printed edition of Jus' al-Mu'ammil b. Ihab, p. 1251. 3, no. 38. This reading is erroneous: the name of Musaylima's father was not al-Harith; his father had no plantations of palm trees in Medina, nor had Musaylima any plantations there. 58 See Ibn Shabba, Ta'rikh al-madlna al-munawwara, vol. 2, p. 527, notes 4-5. The grove belonged to a woman of the Ansar, See the correction of this error by the editors of al-Sira al-nabawiyya li-bni hisham, vol. 3, p. 251, note 2; Ibn Sayyid al-Nas, • Uyiinu 1-athar, vol. 2, p. 235. 59 See on him al-Maqdisl, al-Lstibsiir , pp. 117-19. 60 See e.g., al-Zurqanr, Shar~ al-mawahib al-Iaduniyya, vol. 4, p. 22 inf.; ... [aaqbala ~alla lliiliu 'alayhi wa-sallam ta'il/an lahu wa-li-qaumihi raja'a islamihim wali-yublighahu ma unzila ilayhi. 55 56 The Struggle Against Musaylima 17 to destroy the two bracelets; when he destroyed them, he was no longer under their pressure. Before his death, the Prophet told his daughter Fatima about this dream and its interpretation.P! The next meeting of the Prophet with Musaylima took place in connection with the arrival of the delegation of the Banu Hanifa in Medina. The delegation came with Musaylima, who was veiled, clad in clothes which concealed him and entered the room of the Prophet. This kind of attire indicates the respect in which Musaylima was held: spiritual leaders of a tribe (kahins), soothsayers and "holy persons" 62 were clothed in this fashion. 'All b. Burhan aI-DIn al-Halabi, the author of the Sira ~alabiyya, assumes that Musaylima came to Medina twice to meet the Prophet. When he came for the first time, he was accompanied by a large number of men who came with him to protect him, because he was a "follower" (tabi'), in need of protection. But when he came the second time, he was in a position of leadership (kana matbu'an). His people covered him with clothes as a status symbol (... uia-hiidhii, ay satruhu bi-l-thiuiibi, huuia l-muniisibu li-kaunihi matbu'an).63 The difference between these two meetings is stressed by al- 'Aynl in his' Umdat al-qiiri', 64 Musaylima took care of the luggage of the delegation of the Banii Hanifa and, out of pride and insolence, refused to enter the room in which the Prophet entertained its members. The Prophet acted with magnanimity: he stated that Musaylima, the luggage keeper of the delegation was not the worst of them, and ordered to grant him five ounces of silver, the same gift given to other members of the delegation.P These actions of the 610n this dream, see Ibn Junghul, Ta'rikh, vol. 2, p. fol. 54b, sup.; Ibn Shabba, Ta'n"kh al-madfna al-munawwara, vol. 2, pp. 572-3, 575; al-Suyutr, al-Khafa'i~u 1kubra, vol. 2, p. 147; al-Zurqanr, Sharl}u I-mawahibi I-Iaduniyya, vol. 4, pp. 22-3, vol. 7, p. 179 inf.-181; Ibn Kathtr, Shama'ilu l-rasiil, p. 387; Ibn Hisham, al-Sira al-nabawiyya, vol. 4, p. 246; Ibn Hajar al-'Asqalanf, Fatl} al-biiri, vol. 8, p. 72 inf.; alTabart, Jiimi' al-bayan, Shakir, ed., vol. 11, pp. 535~; Abu l-Mahasin, al-Mu'ta~ar, vol, 1, pp. 224-25; al-Diyarbakrf, To'rikb. al-khomis , vol. 2, p. 157; al-Bukharr, $al}fl}, vol. 5, p. 216; Burhan al-Din al-Halabr, al-Stra al-I}alabiyya, vol. 3, p. 253; al- Tha'alibi, Thimiiru l-quliib, pp. 147-148; Ibn l;Iubaysh, Ghazawat, vol. 1, p. 51; Ibn al-Jauzr, al- Wafa bi-al}wali I-mu~tafii, p. 764; Ibn Kathir, al-Sira al-nabawiYlla, vol. 4, p. 93 inf.-95; al-Khazin, Lubabu I-ta'wil, vol. 2, p. 132; al-Baghawf, Ma'alimu I-tanzil, vol. 2, p. 132; al-'Aynf, 'Umdat al-gari', vol. 18, p. 24; Ibn al-Athir alJazarf, Jiimi' al-usiil, vol. 12, p. 375, no. 9480. al-Maqrfzf, Imta'u l-asmii'; vol. 14, pp. 229, 524-5, 532-3; Isma'Il b. Muhammed al-Isfahanr, Kiiiib dala'ili I-nubuwwati, pp. 97-98, no. 93. 62 See, e.g., U. Rubin, "The Shrouded Messenger. On the interpretation of almuzzammil and al-muddaththir," JSAI 16{1993}: 96-107. 63 Al-Halabl, Insiir: al-'uyun, vol. 3, p. 253. 64 Al-'Aynf, 'Umdat al-gari', vol. 18, p. 231. 5 from bottom. 65al-l;IalabT, Insan al-'uyun, vol. 3, p. 252, inf.: al-'Aynf, 'Umdat al-garf', vol. 18, p. 23; cf. Ibn Kathtr , al-Sira al-nabawiyya, vol. 4, p. 99 inf.; al-Diyarbakrr, Ta'rikh. al-khnmis , vol. 2, p. 194; 18 M. J. Kister Prophet enabled Musaylima to deduce falsely that Muhammad declared that he considered him as his partner in prophet hood ("he is not the worst among you"). According to another version, the Prophet did speak with the "veiled" Musaylima and heard his requests; the Prophet stated that even if he asked only for a splinter of the palm tree branch which he held in his hand, he would refuse his request.P" The delegation of the Banu Hanifa reverted to the faith of Musaylima.P" It may be mentioned that the Prophet used to meet the emissaries of Musaylima who came to Medina in the presence of his Companions. When these emissaries declared both Muhammad and Musaylima prophets sent by God to their respective peoples, the Muslim believers tried to attack them. The Prophet restrained the believers, stating that messengers are to be protected against any act of violence.P" Some commentators of the Qur'an state that this statement of the Prophet is based on Qur'an 9:6: "... and if anyone of the idolaters ask protection of thee, grant him protection so that he may hear the word of Allah; then convey him to his place of security. That is because they are a people who have no knowledge.l'P'' 'Uyiinu l-athar, vol. 2, p. 235. Shar~ al-mawahibi I-laduniyya, vol. 4, p. 24, inf.: ... wa-~arra~a bi-~a4rati qaumihi annahu lau sa'alahu I-qit'ata mina l-jarfdi ma a'tahu ... wayu~tamalu an yakiina musaylimatu qadima marratayni, al-iila kana tabi'an wakana ra'sa banI ~anlfata ghayruhu wa-li-hadha aqiima jI ~if:?i ri~alihim wa-marratan matbii'an wa-ffha khiit abah u I-nabiyyu ~alla lliihu 'alayhi wa-sallam. However, alZurqani doubts whether this description of Musaylima's visits to Medina and about his status (al-tabi' and al-matbii') is sound. Wa-hadha ba'fdun jiddan, says alZurqanl: fa-qad qiila huwa, a'nf I-~afi?a, wa-hadha ya'nf ~adftha bni is~aqa ma' a shudhiidhihi 4a'fju I-sanadi li-inqita'ihi; wa-amru musaylimata kana 'inda qaumihi akbara min dhiilika fa-qad kana yuqalu ltihu ra~manu I-yamiima li-'i?ami qadrihi ffhim. fa-man yakiinu maqamuhu 'inda qaumihi akbara min da'wii I-nubuwwati yab'udu kulla I-bu'di an yakiina tabi'an; [a-l-nuilii qauluhu "aw al-qis s atu wii~idatun" Ii-annahu l-aslu. "wa-kiinat iqiimatuhu ff ri~iilihim bi- 'khtiyiirihi anafatan minhu wa'stikbiiran an ya~4ura majlisa I-nabiyyi ~allii lIahu 'alayhi wa-sallama wa-'amalahu 'alayhi l-s aliitu um-l-s aliirrui mu'amalata I-karami 'alii 'iidatihi ff l-isti'liifi, [a-qiila li-qaumihi, laysa bi-sharrikum ay makanan li-kaunihi kiina yaMa?u ri~iilahum waariida isti'lafahu bi-I-i~siini bi-I-qauli (I-madkhiiri) wa-l-fi'li, [iaythu a'tiihu mithla ma alta qaumahu, fa-Iammii lam yufid fl musaylimata tawajjaha bi-nafsihi ilayhi 67 See al-Zurqarn, 68 See, e. g., Ibn al-Athtr, Jami'u I-u~iil, vol. 12, p. 377, no. 4981: when the Prophet read the letter of Musaylima handed to him by his two messengers, he stated, "By God, were it not that the messengers should not be killed, I would strike your necks" (ama wa-llahi lau anna I-rusula Iii tuqtalu la-4arabtu a'niiqakuma). 69 See Ibn Kathtr, Tajsir , vol. 3, pp. 366-7. The Prophet uttered this statement in connection with the emissaries of Quraysh who came to the Prophet to arrange the pact of Hudaybiyya, which Quraysh are said to have violated after a short time. The Prophet uttered this statement again when the messengers of Musaylima arrived in Medina. One of them, Ibn al-Nawwaha, attested in the Prophet's presence that Musaylima was a Messenger of Allah. The Prophet did not punish him, but when 66 Ibn Sayyid al-Nas, The Struggle Against Musaylima 19 The story about the sectarian group of Ibn al-Nawwaha, the former emissary of Musaylima, who refused to acknowledge the exclusive prophethood of Muhammad and insisted that Musaylima was also a prophet is a test case for the Muslim attitude towards the emissaries of unbelievers. When Ibn al-Nawwaha and Ibn Uthal, the messengers of Musaylima, were asked by the Prophet whether they attest to his prophethood, they asked him in turn whether he attested to the prophet hood of Musaylima. The Prophet released the two messengers of Musaylima because of their immunity.I? 'Abdallah b. Mas'ud asked Ibn al-Nawwaha: "Is there a book added to the Book of God and a messenger after the Messenger of God?" 71 The execution of Ibn al-Nawwaha, while other adherents of Musaylima were pardoned and later accepted into the Muslim community, is explained by al-Jassas as follows: most believers of Musaylima repented and became faithful Muslims, while Ibn al-Nawwaha admitted that he merely feigned belief in order to save his life (... ayna ma kunia tuzhiru mina l-isliimi? qiila: kuntu atiaqikum bihi). Scholars who assume that the repentance of a zindiq has to be rejected, quote the case of Ibn alNawwaha, who kept his unbelief secret and pretended to be a believer, by way of taqiyya. Ibn Nawwaha's execution took place in the presence of some of the Prophet's Companions. 'Abdallah b. Mas'ud informed the Caliph 'Uthman about the capture of Musaylima's followers; the Caliph ordered him to call them to Islam and to pronounce the shahiida, Those who fulfilled the order were to be pardoned; those who remained loyal to Ibn al-Nawwaha persisted in his disbelief after the death of the Prophet, circulating the tenets of Musaylima's faith, he was caught in Kiifa by Ibn Mas'ud who did not hesitate to decapitate him. Cf. Abu l-Mahasin, al-Mu't as ar mina l-mukhias ar, vol. 1, p. 225 inf.-225 sup.; and see Ibn KathIr, al-Bidiiya wa-I-nihiiya, vol. 5, p. 52; al-BayhaqI, Dalii'ilu I-nubuwwa, vol. 5, p. 332 (see ibid. the remark of 'Abdallah b. Mas'ud: [a-mad at sunnatun anna l-rusula lii-tuqtalu); al-Tabart, Jiimi' al-bayiin vol. 14, pp. 138-40; al-~ali\:lI, Subul al-hudii, vol. 6, p. 497; al-Tabaranr, alMu'jam al-k abir , vol. 9, pp, 218-20, nos. 8956~0: a mosque in which the followers of Musaylirna used to perform their prayers was destroyed in Kufa during 'Abdallah b. Mas'ucl's governorship of the city. The followers of Musaylima praying in this mosque were heard to read verses included in Musaylima's Qur'an: al-tii~iniiti tabnan, al-'iijiniiti 'ajnan, al-khiibiziiti khubean, al-liiqimiiti laqman .... Ibn Mas'nd ordered to decapitate Ibn al-Nawwaha in the market of Kufa. The rest of the congregation of Musaylirna (some seventy persons) were sent to Syria in the hope that they would repent or perish in a plague. In one of the reports, Ibn Mas'ud ordered to throw the head of Ibn Nawwaha into the bosom of his mother (no. 8960); cf. this report in al-Shashr, al-Musnad, vol. 2, p. 181, no. 746; al-Haythamf, Majma' al-zawii'id, vol. 6, pp. 262~2. 70 See al-Shashi, al-Musnad, vol. 2, p. 182, no. 748; and see the report in al- Ta\:lawI, Shar~ ma'iinf l-iitliiir , vol. 3, p. 213; Cf. al-Tahawi, Mushkil al-iithiir , Hyderabad 1333, repr. Beirut, vol , 4, pp. 61-62; al-Bayhaqf, al-Sunan al-kubrii , vol. 8, p. 206. 71 Al-Shashi, al-Musnad, vol. 2, pp, 181-2, no. 747. [The question a-kitiibun ba'da kitiibi lliihi? is often asked in connection with some compendia of ~adfth.l 20 M. J. Kister the tenets of Musaylima were to be executed.P 'Uthmau's letter is preserved in 'Abdallah b. Wahb's Juz", excerpted from his MuwaHa': "Some of the people accepted the terms and renounced belief in Musaylima, while others persevered in it, and were executed."13 The Prophet adhered to the sunna established by him as an interpretation of Qur'an 9:6. Medina became a center for persons eager to understand the tenets of the new religion and to join the Muslim community. Some of them returned to Yamama, remained there as cryptoMuslims, clandestinely disseminating Islamic beliefs. Among these proselytes were some former adherents of Musaylima sent to Medina in order to deepen their knowledge of the Qur'an. They were then expected to return to Musaylima, informing him about divine revelations and the sunan which the Prophet practiced. Thus Musaylima got trustworthy information about the utterances of the Prophet concerning Musaylima's prophethood and his claims of sharing prophet hood with Muhammad. Muhammad honored his obligation not to harm the messengers of the unbelievers, in spite of the fact that Musaylima ordered to kill some of the Prophet's messengers.I" In some instances, this policy caused him bitter disappointment. Such was the case of al-Rabhal (or al-Rajjal -k) b. 'Unfuwa. He came to Medina as a member of the delegation of the Banu Hanifa. This delegation also included Mujja'a b. Murara, and Muhakkim b. al-Tufayl.I'' Al-Rahhal became a keen student of the Qur'an. After some time, the Prophet saw him in the company of some veteran Companions, Abu Hurayra and Furat b. Hayyan. He said: "A molar tooth of one of you in Hell will be as big as the mountain of Uhud." Abu Hurayra became sad; he was concerned about the identity of the person referred to in this utterance. Later, al-Hahhal disappeared from Medina. When the news about his apostasy and his activity in support of Musaylima and about his attestation that the Prophet granted Musaylima a part (ashrakabu) of prophet hood came to be known, Abu Hurayra sighed with relief. He realized that the tradition referred to alRahhal, Abu Hurayra and Furat b. Hayyan were thus free from the fear AQkamu I-qur'an, vol. 2, pp. 287-288. b. Wahb, al-MuwaHa', Juz", MS. Chester Beatty 3497, fol, 56b. 74 See e.g., on Habib b. Zayd b. 'A~im: KhalTfa b. Khayya~, Ta'n'kh, p. 63 (the text reads Khabib b. Zayd). See a report recorded by WathTma in his Kitab al-ridda: Habib b. 'Abdallah al-Ansarf was sent by Abu Bah to Musaylima and to the Banu Hantfa summoning them to return to Islam; he read the letter of Abu Bah and admonished them in an eloquent (balfgh) way and was killed by Musaylima. See the report in Ibn Hajar's al-Lsiiba , vol. 2, p. 21, no. 1590, but the author assumes that the report may refer to Habib b. Zayd b. 'A~im, as recorded ibid., p. 19, no. 1586. Cf. alMaqdisT, al-Lstibsor , pp. 81-82, where Habib b. Zayd is mentioned as the messenger killed by Musaylima. 75 Ibn Kathrr, al-Bidaya wa-I-nihaya, vol. 5, p. 51; and see Ibn 'Abd al-Barr, a.tnr s», pp. 551-2; Ibn Hajar, al-Isiiba, vol. 2, pp. 539-40, no. 2763. 73 'Abdallah 72 AI-Ja~~~, The Struggle Against Musaylima 21 ofhelI.16 Al-Hahhal not only stated that the Prophet granted Musaylima a share in prophethood, but also transmitted to him those parts of the Qur'an which he kept in memory. Musaylima memorized the passages, claimed falsely that they were revealed to him and recited them as a part of his own revelation.?" VII During the last years before the Prophet's death, Musaylima made great efforts to establish a socio-religious order, based on the cooperation of the different groups of the people of Yamama with tribes who immigrated to Yamarna and settled there. Musaylima decided to build a haram in which certain settlements of these immigrants were included. They were settled in small rural communities, named "hamlets of the allies" (qurii al-a~iilif). These hamlets were populated by the Banii Usayyid, a small branch of Tamim. Small units of the Banu Usayyid were incorporated in the haram (!a-waqa'a fi dhiilika l-harami qurd l-a~iilz/, afkhiidh min bani usayyid kiinat dtiruhum bi-l-yamiima, [a-sara makiinu diirihim fi l-~arami) .78 The newly established haram of Yamarna cannot be compared with the haram of Mecca. The tribes chosen by Quraysh as keepers and guardians of the Meccan haram were selected in order to choose the best of them for intermarriage with the population of Mecca, the Quraysh. The independent tribal formations (laqii~) did not serve the kings of the Arabian peninsula. The merchants of Mecca who traded in Syria used to conduct transactions with the heads of the tribal leaders on their way, granting them a certain share in their profits. Furthermore, Mecca ceded the right to provide certain services during the ~ajj to the traditional leaders of the tribal divisions. The nobles of Mecca meted out justice to the pilgrims of the city and to merchants who came to Mecca to ply their trade. Theft of gifts brought for the Ka'ba was rare and was severely punished. Injustice and fraud towards pilgrims and merchants were publiclg denounced in Mecca. According to Muslim descriptions, the haram of Musaylima did not fulfill its desired goal of eradicating iniquity and extending help to the weak and the oppressed. "Musaylima tried to gain the sympathy of all his followers, agreed with their views and did not care if someone noticed 76 Shakir al-Fahham, Qit'atun jr akhbiiri l-ridda li-mu'allifin majhul, pp. 149-225, esp. pp. 195-225; p. 197, no. 48 and p. 198 no. 50. See also Ibn Junghul, Ta'rikh , vol. 2, p. fol. 85a; and Ibn Hubaysh, Ghazawiit, vol. 1, pp. 52-3, where the verses of Ibn 'Umayr al-Yashkurr about al-Rahhal and Muhakkim b. Tufayl are quoted. Cf. Ibn Sa'd, al-T'abaqiit al-kubrii , vol. 1, pp. 316-17. 77 Ibn Kathrr, al-Bidiiya wa-l-nihiiya, vol. 5, p. 51. 78 Tabarr, Ta'n"kh, vol. 3, p. 288. 22 M. J. Kister any of his vices.,,79 The Meccans did their best to curb the transgressors, the thiefs and those who cheated pilgrims and merchants; they acted according to the injunctions of the dar al-nadwa elders. In contradistinction, the people of Yamama were helpless in their complaints against the guardians of the haram, the Banu Usayyid, who used to plunder the peasants' crops and then would find refuge in the haram, Sometimes the farmers were warned and tried to apprehend the culprits, but they managed to escape into the horam; where they could remain in safety. The people complained to Musaylima who promised "to get an answer from Heaven" concerning their case. Musaylima indeed received an answer and read it loudly, probably as a verse of his Qur'an: "I swear by the darkness of the night and by the black wolf, the Usayyid did not violate (the sanctity of -k) the harem:" The people complained again and Musaylima again asked for a heavenly ruling. The verdict was read loudly once more by Musaylima: "I swear by the dark night, by the wolf who treads softly the ground, Usayyid did not cut neither fresh nor dry."so The people wronged by the attack of the Usayyid on their palm trees could only remark with bitterness: "The Usayyid did cut the fresh fruit of the palms and broke down the dry fences." Musaylima answered harshly: "Go away and come back, you are not right."s1 A verse of Musaylima's Qur'an, read before the people of Yamama, is indicative of his views: "Go! The Banu Tamim are a pure and independent people (laqa/;l), no affliction should meet them, nor should they be put under taxation; we shall live in their neighborhood, acting with kindness, we shall defend them against every person; at our death their fate (amruhum) will be determined by God."s2 This declaration of Musaylima reflects of his attitude towards the Usayyid, the Tamimi keepers of the Yarnama horam, It also serves as an attempt to establish friendly relations with the tribal groups of Tamirn, who dwelled near Yamama. VIII The death of the Prophet in 632 A.D. raised many hopes in the community of Musaylima who now considered himself the sole prophet receiving 79 AI-NuwayrT, Nihayatu I-arab, vol. 19, p. 86: wa-kiina musaylimatu yu~iini' kulla a~adin mimman ittaba'ahu, wa-yutiibi'uhu 'alii ra'yihi wa-lii yubiil, an yaHali'a 1niisu minhu 'alii qabi~in. 80 AI-NuwayrT, Nihiiyat ai-arab, vol. 19, pp. 86-87; al-Baqillant, I'jiizu l-qur'iin, pp, 156-157. 81 AI-NuwayrT, Nihayat ai-arab, vol. 19, p. 87; cf. Tabarr, Ta'n1:h, vol. 3', p. 287. 82 Tabarr, Ta'rikb. vol. 3, pp. 283-284. . .. wa-kana Jlma yaqra'u lahum Jlhim: inna banI tamlmin qawmun tuhrun laqii~un Iii makriiha 'alayhim wa-lii itawatun, nujawiruhum ma ~ay,na bi-i~san, namna'uhum min kulli insan Ja-idha mutnii [aamruhum ilii I-ra~man. The Struggle Against Musaylima divine revelation. to have said: 23 is reported In a verse attributed to him, Musaylima o you, take the tambourine of this prophet. and play, and proclaim the merits and rose up Passed away the prophet of the Banu Hashim, the prophet of the Banii Ya'rub. khudhi l-duffa, yii hiidhihi, wa-l'abl uia-buththi mahiisina hiidhii l-nabi tawallii nabiyyu bani hiishimin wa-qiima nabiyyu bani ya'rub!.83 Musaylima's adherents increased and his prestige and authority grew.84 The quiet situation in Yamama after the Prophet's death, Musaylima's claim to prophet hood which now became exclusive, his ambitious plan to set up a huge haratti defended by special guards of the laqii~ (which indeed succeeded for a short period) - all this inspired a feeling of selfconfidence and security and generated hopes of long-lasting tranquility and peace. However, Musaylima's confidence was shaken by the information that Abu Bakr was preparing to attack Yamarna and sent a Muslim force under the command of 'Ikrima b. Abi Jahl to support Thurnama b. Uthal, Musaylima's enemy. Another dangerous event, unexpected by Musaylima, was the activity of Sajah bint Aus b. Hiqq b. Usama.85 Sajah was a former soothsayer, who claimed to have received revelation from Heaven as a prophetess of the Banu Yarbii' who were part of Tamirn. She and her family dwelt in Mesopotamia (al-jazlra); her father was a Tarnimi, and her mother belonged to the Christian tribe of Taghlib. Sajah is said to have been well-versed in the tenets of Christianity. Presenting her words as a divine revelation, she addressed her adherents saying: "0 you Godfearing believers, half of the Earth belongs to us. The other half belongs to Quraysh, but Quraysh are transgressors.v'" The reader will recall that Musaylima claimed to have received a revelation containing the idea of dividing territory between Banu Hanifa and Quraysh, but the 83 See Ibn Kathir, al-Bidau« wa-I-nihaya, vol. 6, p. 341 inf. Musaylima claimed that the verses were revealed to him from Heaven. 84 See al-Nuwayri, Nihayat ai-arab, vol. 19, p. 86: ... wa-qubi4a rasulu lliihi (~al'am) wa-I-amru 'ala dhiilika, fa-qawiyat sh aukatu musaylimata wa-'shtadda amruhu wa-kathurat [umiii uhu, 85 So recorded in Ibn al-Kalbr's Jamharat al-nasab, p. 221; al-MaqrizT, Imta'u 1nsma', vol. 14, p. 241: Sajal:J bint al-Harith b. Suwayd b. 'Uqfan: Abu 'Ubayd ul-Qasim b. Sallam , Kitab al-nasab, p. 236: Sajal:J bint Aus. AI-Tha'alibi, Thimiiru /.qu/ub, p. 315, no. 474: Sajah bint 'Uqfan, 86 Abu l-Faraj al-Isfahanr, Kitiib al-aqhiini; vol. 18, pp, 166, ll. 1-2. 24 M. J. Kister Prophet had firmly rejected any such offer. In his negotiations with Sajah, Musaylima made a similar offer: half of the Earth belongs to the Banii Hanifa; the other half would have belonged to Quraysh, if they had acted justly; now God granted to Sajah that half of the Earth which Quraysh had to return because of their unjust behavior (... [a-qiila musaylimatu lanii ni~fu l-ardi, uia-kiina li-qurayshin ni~fuhii lau 'adalat, wa-qad radda lliihu 'alayki l-nisja lladhZ raddat quraysh.).87 In order to strengthen her position, Sajal; stated that God never bestowed prophecy on Habi'a (i.e., the Banii Hanifa -k), but only on MU9ar88 to which she belonged.P" It is therefore plausible that God granted her revelation and entrusted her with a prophetic mission. Her first step was to ask Malik b. Nuwayra, whom the Prophet nominated as head ('amid) of the Banii Yarbii' (a subsection of Tamim] to establish peaceful relations with her. Malik b. Nuwayra agreed and asked her to refrain from raiding tribal groups of Tamim, Sajah's raids on other tribal groups in the Arabian peninsula continued unabated. On this occasion, Sajah clearly defined her position as a woman (and probably also as a prophetess -k): "I am merely a woman from the Banii Yarbu"; if there will be authority (and possessions -k), it will be your authority and possession (fa-innl innama anii 'mra'atun min bani yarbu' wa-in kiina mulk [a-l-mulku mulkukum).9o Several leaders of Tarnimi tribal sections joined her and assisted her in her plans. The famous leader of Tamim, Qays b. 'A~im, the sagacious Tamiml chief al-Ahnaf b. Qays and the Ghudani fighter Haritha b. Badr"! were her followers; Shabath b. Rib'i92 was her mu'adhdhin. The force of SajaJ:t, strengthened by new supporters, was ordered to attack certain tribal groups linked with Tamimi sections, but was defeated. Following this failure, she decided to march against Yarnama. Her decision was accompanied by the rousing battle cry: 'alaykum bi-I-yamiima, ruifii [ilayhii) rafifa l-hamiima, fa-innahii ghazwatun ~ariima, Iii ialhaqukum ba'dahii maliima" 93 See al-Maqrlzf, Imtii'u I-a&mii', vol. 14, p. 241inf. Abu I-Faraj al-Isfahani, al-Aghiinf, vol. 18, p. 166 ll. 5-6: ... inn a lltih« lam yaj'al hiidhii I-amra jf rabi' ata, innamii ja'alahu Jf mudar . 89 The tribe of Tarnlm to which Sajal:t belonged is part of MUI;\ar. 90 Abu l-Faraj al-Isfahant, al-Aghiinf, vol. 18, p. 166 inf; al-Tabart, Ta'n"kh vol. 3, p. p. 269. 91 See on him Ibn Hajar, al-Lsiiba; vol. 2, p. 161, no. 1939. 92 See on him Ibn Hajar, al-Lsiib«, vol. 3, p. 376, no. 3959. 93 For other versions of the "call of Sajal:t," see Abu l-Faraj al-Isfahanf, Kitiib alAghiinf vol. 18, p. 166: yii ma'shara tamfmin: iq~idil I-yamiima, Ja-4ribii jfhii kulla hiima, ~atta tatruktihii saudii'a ka-I-~amiima. Cf. the faulty text in al-MaqrizI's Imtii'u I-asmii' vol. 14, p. 241 inf. See also Ibn Junghul, Ta'rikh , vol. 2, fol. 83a, 87 88 The Struggle Against Musaylima 25 During the speedy advance of her forces in the direction of Yamama, Sajah received the surprising news of Musaylima's offer to give her a share in the "God's Earth" and to recognize her prophethood. On the face of it, the offer was exceedingly generous and it can be understood only if we take Musaylima's military situation at that time into consideration. His situation is well described by Ibn Junghul. When Musaylima heard the news about the march of Sajah's force, he feared for his country because he was busy fighting Thumama b. Uthal whose force was supported by a detachment of Muslim soldiers under the command of 'Ikrima b. Abi Jah!. His garrison was in the territority of Thumarna. The Muslim soldiers commanded by 'Ikrima expected the arrival of the huge force commanded by Khalid b. al-WalId.94 Even in this situation, Musaylima fostered the hope that the united forces of Hanifa and Tamim would jointly be able to "devour" the Arab tribes.95 Having learned about Musaylima's offer, Sajal; hastened to meet him. When she arrived, they entered a tent prepared for them (and probably for a group of their supporters -k). Musaylima delivered a sermon in which he invoked God "to hear (the prayers) of those who obey (Him) and to enable those who strive to attain their (lofty -k) aspirations and ., . May your Lord watch you and bless you and free you from gloom. On the Day of Resurrection, may He save you and resurrect you. We must perform the prayers of the righteous, not of the wretched and not of the wrongdoers, (but of those who) are awake during the nights and fast during the days for the sake of their great God, the God of the clouds and of the rain.,,96 The pact concluded between Musaylima and Saja}:l during their meeting gave Sajah the crops of Yamarna for one year. But she could get only half of the crops immediately; the other part had to be sent to her later by her representatives in Yarnama.P" n. 10-12. See Ibn Junghul, Ta'rikh , vol. 2, p. fol. 83a: ... [a-lammii sami'a bi-sayriha ilayhi khafaha 'ala biliidihi, wa-dhiilika annahu mashghulun bi-qitali thumama b. uthiil, wa-qad sa'adahu 'ikrima b. abi jahl bi-junudi l-muslimlna wa-hum naziluna bi-ba't/i biladihi yanta?iruna qudiima khiilid, See al-Sharfshf, Shar~ maqamat al-Eariri , vol. 4, p. 36, 22-15-16: ... wa-balagha musaylimata kh abaruhii biha wa khafa in huuia shughila biha ghalabahu thumamatu bnu uthiilin wa-shura~bilu 'ala ~ajri l-yamamati idh humii min qibali abi bakrin (rat/iya lliih u 'anhu) [a-arsala ilayha yasta'minuha 'alii nafsihi .... 95 Abu l-Faraj al-Isfahanf, Kitiib al-aghiinf, vol. 18, p. 166: ., .fa-man 'arafa l-lyaqqa tabi' ahu, wa- 'jtama'na [a-akalnii 1-'araba aklan bi-qaumf wa-qaumiki, [a-bo' athat ilayhi: af i alu, 96 Al- Tabarr, Ta'rikh , vol. 3, p. 272; al-NuwayrI, Nihiiyatu I-arab, vol. 19, p. 78; Ibn Kathlr, al-Bidaua uia-l-nihiiua, vol. 6, p. 320; Ibn Junghul, Ta'rikh , vol. 2, fol. 83a, inf. 97 See, e.g., al-NuwayrI, Nihiiyat ai-arab, vol. 19, p. 80, ll. 8-10. 94 26 M. J. Kister The solemn speech of Musaylima while concluding the agreement with Sajah is followed by a short saj' passage in which Musaylima praised the virtues of his community, emphasizing that they do not engage in sexual relations, nor do they drink wine. They fast one day and are burdened (with practicing religious duties -k) on the other. "Glory be to God; when resurrection comes, how will you live and how will you go up to the kingdom of Heaven? On every grain of mustard, there will be a witness who knows the secrets of the hearts. Indeed, most people will perish."98 The rigid prescriptions concerning the tenets of the religion of Musaylima seem to have been observed by his supporters. It is thus of some interest that certain pious supporters of Musaylima complained of his opportunism in his relations with the Bedouins who embraced his belief. According to a report recorded in al-Qashani'a Ra:» mal altuulim, the Bedouins haughtily rejected the bending and prostration during prayers.P'' Musaylima, says a report in al-Tabarf's Ta'rikh, used to tempt anyone and to bribe him in order to gain his sympathy (wa-kana musaylimatu yu~ani'u kulla a~adin), not paying any attention to the fact that people may censure this behavior as improper and reproachable. 100 The commentator of Qa~fdat Nasliuiiin b. Sa'fd al-,lfimyarfmentions that Musaylima used to say when leading Bedouins in prayer, "What is the will of Allah by raising your buttocks and by your prostation on your foreheads? Pray standing upright, in a noble posture. Allah is great." 101 Some medieval Muslim scholars attributed the censure of prostration and bending to Tulayha b. Khuwaylid, also considered a false prophet by Muslim tradition. Tulayha is reported to have said: "What is it to God that you make your cheeks dusty and that you spread your buttocks? Pronounce God's name in a modest posture, standing upright. Allah is great." (ma ya!, alu Allah bi-ta'firi khudiidikum wa-fat~i adbarikum? udhkurii Allah a'iffatan qiyaman). AI-Harlinl who records this speech of Tulayha mentions some Qur'anic expressions borrowed by Tulayha in this speech.102 An additional injunction of Musaylima refers to the marital life of his believers: the husband was instructed to have sexual relations with his wife only until a male child was born; once this happened, he was obliged to desist from any sexual activity. Only in the case of the male child's vol. 3, p. 272 infra. al-'arabu ta'nafu min al-ruku'i wa-tusammfhi al-ta~niya. 100 Tabarr, Ta'rikh, vol. 3, p. 282, in£. 101 Nashwan b. Sa'Id al-Himyarf, Muluk ~imyar wa-aqyiilu I-yaman, wa shar~uhii, Khulii~atu I-~urati I-jiimi'a li-'ajii'ibi akhbiiri I-mulilki I-tabiibi'a, eds., 'All b. Isma'Il al-Mu'ayyad and Isma'Tl b. Ahmad al-Jarafi, Cairo 1378 A. H., p. 176. 102 Al-Harunt, Ithbiit nubuwwati I-nabf, pp, 39-40. And see Shakir al-Fahham, Qit'atun jf akhbiiri I-ridda li-mu'allifin majhul, p. 167, no. 15. See also "Tulayha b. Khuwaylid," EI2, s. v. (Ella Landau- Tasseron). 99 P. 147,1. 17: wa-kiinat 98 Al- Tabarr, Ta'rikh, The Struggle Against Musaylima 27 death, the father was allowed to resume his conjugal activity until the birth of a new male child.103 In contradistinction to the injunctions of the Prophet who forbade celibacy (rahbiiniyya) and ordered the Muslims to lead full marital lives.U'f Musaylima encouraged extreme asceticism. The reports about the behavior of his followers, the ascetic trends in their society, the rigorous injunctions concerning marital life, the stories about people who refrained from drinking wine, the stories about people who fasted frequently - all these accounts seem to be reliable. On the other hand, the obscene verses attributed to Musaylima and enthusiastically received by Sajah, the vulgar anecdotes about Sajah - these seem to have been forged by the enemies of Musaylima and Sajal,t with the intention of slandering them. Some Muslim sources refrained from quoting this material. 105 IX The idea of Islamic expansion started to mature when the Prophet migrated to Medina. The principle of the superiority ofIslam over any other belief and the superiority ofIslamic authority became cardinal principles of the new faith. The existence of any belief or practice in Islam is said to have been accepted only on condition of the Prophet's approval. The Prophet gradually became the fully acknowledged and revered leader of the nascent Muslim community. The Muslim community grew and the borders of the Muslim state gradually expanded. Mecca and Medina became cities in which only Muslims were allowed to dwell. Idolaters Al-Tabart, Tarikh , vol. 3, p. 272 ult. See, e. g., al-ZamakhsharI, al-Fii'vq ff gharibi l-hadith , vol. 2, p. 122: ... Iii zimiima wa-lii khiziima wa-lii rahbiiniyyata uia-lii tabaHula uia-lii siyii!}ata ff I-isliimi. See also the b adith. of the Prophet (ibid .), in which he censures the conduct of an unmarried man: ... a-laka 'mra'atun? qiila: Iii. qiila: fa-anta idhan min ikhwiini I-shayiilfn; in kunia min ruhbiini I-na~iirii fa- 'I!}aq bihim, wa-in kunta minnii fa-min sunnatinii I-nikii!}. See al-Munawr, Fay4u l-qadir , vol. 6, p. 302, no. 9320: nahii rasiilu l/iihi [s al=am] 'ani I-ikhti~ii', "The Prophet prohibited the (self-) castration of the believers" in order to free themselves from sexual lust. 105 Al-Maqdisi, Kitiib al-bad' uia-l-t a'rikh , vol. 5, p. 164 (her kunya was Umm Sadir, her husband was Abu Kuhayla, the kiihin of the Yamama; she was a false prophetess). The obscene phrase of Musaylima's Qur'an is recorded and his sexual proposal is quoted. A revelation received by Saja~ (ibid., p. 165) allowed a woman to marry two husbands. This was unheard of in the Jahiliyya, See also the story of Sajah's meeting with Musaylima and the remark of Ibn Hubaysh, Ghazawiit, vol. 1, p. 57, ll. 1-2: ... fa-qiilat sajii!}: qad ansajt a, fa- 'dhkur. wa-ba'da hiidhii min qawlihi wa-fi'lihii mii a' ra4na 'an dhikrihi. The obscene verses also appear in al-NuwayrT's Nihayat ai-arab, vol. 19, p. 76; al-Sharishi, Sharry maqiimiii al-bartrt, vol. 4, pp. 35-u; Ibn Junghul, Ta'rikh , vol. 2, p. fol. 83b; al-Maydani, Majma' al-amthiil, vol. 1, pp. 326-7, no. 1758 (under the heading: azna min saja!}); Hamza al-Isfahani, al-Durra al-jiikhsra , vol. 1, p. 214, no. 290 (under the heading: azna min saja/}) and vol. I, p. 325, no. 515 (under the heading: aghlam min saja!}). 103 104 28 M. J. Kister (mushrikiin) were forbidden to enter Medina; Jews and Christians were granted the concession to enter the city for three days only in order to sell their merchandise.I'" In Islam there is only one God, one Prophet and one community of believers. This community is chosen by Allah, and only this community may dwell in the holy places of Islam: "Two religious beliefs (dfniini) will not exist in the Arabian peninsula" (or in the l:Iijaz) .107 Islam spread in the peninsula in numerous ways. Delegations of various tribes reached Medina, were influenced by the Prophet and impressed by Muslim tenets and teachings. Some embraced Islam and when they returned to their homes, they enthusiastically transmitted the Call of the Prophet. They established small Muslim communities among their idolatrous neighbors. These small communities had close contacts with the Medinan body-politic and were under the control and guidance of Medina during the last years of the Prophet's life. They were active in spreading Islam and made a substantial contribution to the conquest of the Arabian peninsula. A case of such a community was the nucleus of believers set up in Juwatha in Bahrayn. The community started its activity very early: all the sources relate that the first Friday prayer (after the Friday prayer performed in Medina -k) was the Friday prayer performed in Juwatha.108 This was the first time that a small Muslim community in a foreign territory, besieged by unbelievers who endangered their lives, appealed to the community in Medina, asking for help. Help was sent and the beleaguered Muslims were saved. The military unit sent by Abu Bakr was headed by al-'Ala' b. al-Hadrami, It is noteworthy that when the military unit sent by Abu Bakr reached the borders of Bahrayn, it was joined by a large gathering of people led by Thurnama b. Uthal, appointed by the Prophet to govern a certain region of Yamama, Furthermore, the chiefs (umarii') of this region joined the unit of al-'Ala' and defeated their enerny.I'" The utterance of the Prophet who instructed the Muslims to live close to each other if they dwell in a non-Muslim environment may belong to this early period. "I renounce responsibility (ana bari"un) for any See 'Abd al-Razzaq, al-Mu§annaf, vol. 6, pp. 51-2, nos. 9977,9970. 'Abd al-Razzaq, al-Mus annaj , vol. 6, p. 54, no. 9985 (only Jews and Christians are mentioned); and no. 9990: ... la yajtami'u bi-ar4i l-'arabi dfnani, au qala: bi-ar4i l-~ijazi dfnani. 108 See Abu 'Ubayd al-Bakrt, Mu'jam ma 'sta'jam vol. 2, pp. 401-2; Yaqut, Mu'jam al-buldan, vol. 2, p. 174; al-Hirnyari, al-Rau4u l-mi'tar, p. 181; and see Shakir al-Fahham, Qit'atun ff akhbari l-ridda li-mu'allifin majMI, p. 162, 1. 2 from bottom: lamma qubi4a rastilu Ilahi §alla Ilahu 'alayhi 'rtadda I-nasu 'ani I-islami ilia thalathata rnasiiji d: ahlu I-madfna wa-ahlu makkata, wa-ahlu juwatha. The word masjid is used here to denote the center of a Muslim town. 109 See Ibn Kathrr, al-Bidaya wa-I-nihaya, vol. 6, pp. 327-29. 106 107 The Struggle Against Musaylima 29 believer who dwells among unbelievers," said the Prophet. When asked about the reason for this, he answered that the believer living among unbelievers is not able to watch the fires of his believing companions." 110 The believers must live close to each other and not mix with their nonMuslim neighbors. The idea of the war against the ridda was extended and contained the obligation of the believers to take up arms against people who refused to pay the taxes (zakiit) prescribed by the Prophet. This was formulated by Abu Bakr who is reported to have said: "If they refused to give me (even) a ewe which they used to give to the Prophet ... , I would fight them because of their refusal" (wa-lliihi lau manaciinz C aniiqan kiinii yu' addiinahii ilii rasiili lliihi sallii lliihu calayhi wa-sallam la-qiitaltuhum calii manCihii). It was especially stressed that the "believers in the prophetic mission of Musaylima, the people of Yarnama," are included in the category of unbelievers (kuffiir) who have to be fought until they repent and embrace Islam.1ll Abu Bakr strove to place the nascent Muslim communities established throughout the peninsula under the sway of the Muslim polity in Medina. Muslim law and Muslim ritual had to be introduced in all these communitites. The Arab idolaters had to be crushed with the help of the Muslim forces of Medina. A letter of Abu Bakr to 'Ikrima b. Abi Jahl may give us an insight into the activities planned by the caliph to protect the communities recently established in the eastern region of the peninsula. When Abu Bakr sent military units (sariiyii) against the tribes who rebelled against the authority of Medina, 'Ikrima b. Abi Jahl and Shurahbil b. Hasana were sent against Musaylima with a military force (fiCaskarin). 'Ikrima acted in haste and started the attacks against the Banii Hanifa, but was defeated and informed Abu Bakr of his defeat. Abu Bakr's answer indicates that the goal of 'Ikrima's mission was to support the nascent Muslim communities in Yamama, Abu Bakr wrote: "Do not return (to Medina), as you will weaken the spirits of the people. I do not want to see you nor do I want you to see me. But go out to Hudhayfa and 'Arfaja and fight the people of 'Uman and Mahra. Then march out with your military force until you meet Muhajir b. Abl Umayya in Yemen and Hadramawt." Abu Bakr also instructed Shurahbil to stay in Yamama until Khalid arrived with his army. "When they will finish the battle with Musaylima,join 'Amr b. al-'A.!? in order to help him to fight Quqa'a.,,1l2 This material indicates that the Prophet showed great concern for the 110 Ibn Hajar al-f Asqalant, al-Kafi al-shii] fi takhriji al}adfthi l-koshsh a], p. 55, sup., no. 457, and see its explanation in al-Zamakhshari, al-Fa'iq, vol. 2, p. 21; cf. Lane, Arabic-English Lexicon, s.v. ra'a. 111 See e.g., al-Qastallanr, Irsh ad ai-sari, vol. 3, pp. 6-7; on the followers of Musaylima see p. 6, ll. 7-8. 112 Al-Maqrizt, lrniiiru l-asma', vol. 14, p. 528. 30 M. J. Kister Muslim communities outside Medina and made sustained efforts to expand the Muslim territory. The sources contain impressive descriptions of the Prophet's efforts to help the newly founded Muslim settlements, his efficient reactions to cases of apostasy in distant districts and his judicious decisions to resolve disputes between Muslims and their adversaries. Exhortation was not always sufficient to achieve the desired expansion. For instance, Sayf b. 'Umar says that the letters of the Prophet to al-Aswad al-'Ansl and Musaylimadid not convince them and the emissary of the Prophet tried in vain to persuade them to embrace Islam. The Prophet decided to write to the ethnic Persians living in Yemen (al-abna') 113 asking them to try to "do away" with al-Aswad al- 'Ansi (an tu~awiliJ. l-aswada) and asked them to engage men from Himyar and Hamadhan to achieve this purpose. He also wrote to Thumama b. Uthal and his followers asking them to try to "do away" with Musaylima. He made a similar request to some men from Tamim and they acted accordingly. "The ways of the muriadda became indeed blocked," says the report .114 Many changes in the formation of tribal units and the conclusion of tribal alliances were connected with the division of the tribal territorial possessions. The case of the partition of the vast territory of Dahna' is instructive 11 5 The report about the partition of Dahna' is transmitted by Sayf b. 'Umar on the authority of al-Harith b. Hassan al- 'Amirl (in some sources: al-Bakri+k}, who came to visit the Prophet in connection with a dispute between his tribe (Bakr -k) and the Banii Tamirn. The dispute was about an event which happened in Bahrayn and in which the chiefs of Bakr raised their objections against al-'Alii' b. al-Hadrami, in whose home the discussion was held. At that time a man from the Banu Tarnim sent to the Prophet a message (khabar), informing him that the tribe of Rabi'a (including Bakr -k) reverted to unbelief (qad kafarat) and prevented (by force -k) the collection of zokiit . The information about this incident and about the khabar reached Rabi'a and they sent al-Harith b. Hassan al-'Amirl (or al-Bakri -k) in order to inform the Prophet that they (i.e., Rabi'a -k) remain obedient to him. On his way to the Prophet, he met in Habadhal l" a poor woman, Qayla bint Makrama al-'Anbariyya (of the tribe of Tamirn -k) and agreed to take her to the Prophet.J!" It was al-Harith b. Hassan al-Bakri who repreSee on them EI2, vol. 1, p. 102, s.v. "Abna"', Section II. (K.V. Zet.tersteen}, Al-Maqrtzr, lrntiiiu l-asma', vol. 14, p. 525. 115 See the description of Dahria' in Yaqut , Mu'jam al-buldan, vol. 2, pp. 493-4. 116 So in Maqrtzr, Imta'u l-asma', vol. 14, p. 312, 1. 3; al-Tabaranf, al-Mu'jam al-kabfr, vol. 3, p. 254, no. 3325, I. 10. 117 See the lengthy description of the journey of Qayla and the story of the protection granted her by al-Harith b. Hassan al-Bakrr, when he journeyed with her from Rabadha to Medina to meet the Prophet in al- Tabarani, al-Mu 'jam al-kabir , vol. 25, pp. 7-12; Ibn Hajar al-f Asqalant, al-Lsiiba , vol. 8, pp. 83-87, no. 11654; Ibn al-Athtr, 113 114 The Struggle Against Musaylima 31 sented Bakr b. Wa'il (of RabI'a).11s The representative of the Tamirnl tribal groups in Bahrayn who sent the message about the apostasy of Rabi'a (or Bakr -k) reached the Prophet before the arrival of the Bakrl al-Harith b. Hassan, and brought the story of al-'Ala (b. al-Hadrami}; then the Prophet ordered 'Amr b. al-'.A~ to march out and entrusted him with a flag. The Prophet went up to the minbar and urged the believers to join the raid against Habi'a in Bahrayn.l!? He informed the Muslims that al-'Ala (b. al-Hadramt) and al-Mundhir (b. Sawa) reported to him that Rabi'a apostatized (kafamt) and refused to pay the zakiit.120 The Prophet then asked: "Who will volunteer (to march out) with 'Amr b. al_'A.~?"121 At this fateful moment, al-Harith b. Hassan proclaimed loudly the allegiance of Rabi'a to the Prophet; he himself gave the oath of allegiance to Islam and converted,t22 Further, al-Harith b. Hassan asked the Prophet to affirm in a letter that Dahna" belongs to Habi'a and to set up the border line between Habi'a and Tamirn in that district. The Prophet called Bilal and ordered him to bring a piece of parchment and an inkpot (dawiit) .123 But when the scribe started to write the document in which the Prophet intended to affirm the right of Habi'a on the territory of Dahna", Qayla, the poor Tamirni woman, began to shout asserting that the territory between Dahna' and Bahrayn had belonged ill the period of the Jahiliyya to Tamim and on that basis Tamirn converted to Islam. The Prophet immediately changed the letter, affirming that Dahna' belonged to Tamlm.124 The Prophet's decision was significant. The borders of the territory granted to Tarnim in Dahna' enabled them to launch a successful raid against the Bakr b. Wa'i] (i.e., Rabi'a -k). The information about Nibaj, where the battle took place, enables us to assume that the march of the forces led by the leader of Sa'd (Tamim -k), Qays b. 'A.~im was a long and exhausting one. When Qays b. 'A.sim reached Nibaj and Thaytal (two neighboring localities) and watered the riding beasts (khayl), he cut the water bags open and let the water flow out. He then summoned the warriors to fight, saying: "The desert is behind you, death is in front of you." The Tamimi troops fought valiantly and defeated the forces of ll s d al-ghiiba, vol. 5, pp. 535-36. 118 See about the subdivisions of Bakr b. Wa'il and their mutual relations in Yamarna in "Bakr b. Wa'il," EI2, s.v, (W. Caskel). II 9 The text has sliiil , which is a mistake. 120 The text has wada'at al-sakiit; read correctly mana'at al-zakiit. 121 MaqrTzT, Imtiii u i-asmii', vol. 14, p. 312. 122 Cf. Ibn Hajar al-'AsqalanT, al-Isiiba, vol. 8, p. 86, 1. 10. 12:1 The text has idiiwat, which is a mistake. 124 AI-MaqrTzT, Irniii's: I-asmii', vol. 14, p. 313: inna mii bayna l-tiahnii' wa-ib(J~lrayni ii-banI tamlmin II i-jiihihiiiyyati, wa-asiamii 'aiayhii, la-ayna tagfqu, yamu~ammadu, 'alii mu d arika'! 32 M. 1. Kister the Bakr b. Wa'il, the Lahazim.125 Some details about Nibaj deserve to be mentioned: there are two places called Nibaj: the one is Nibaj Ibn 'A.mir (in the neighborhood of Basra); the other is Nibaj near Thaytal, adjacent to al-Bahrayn.P'' The information recorded by Abu 'Ubayd al-Bakn indicates the reasons for Qays b. 'A.!?im's raids: at that time he embraced Islam and it was meritorious for him to march out against the non-Muslim Bakr b. Wa'il. AI-'Ala' b. al-Hadrarni and al-Mundhir b. Sawa stated clearly that Bakr b. Wa'il apostatized. A proper military action of the allies of the Muslim body politic in Medina against Bakr b. Wa'il was badly needed. Qays b. 'A.!?im was successful in his raid against the Bakr b. Wa'il apostates. Qays b. 'A.!?im is highly praised in connection with his raids in Nibaj and Thayta1. But one of the verses mentions a third locality in which Qays b. 'A.!?im excelled in a military raid: it was Juwatha in Bahrayn. Qays b. 'A.!?im attacked Juwatha, which was under the control of the tribe of 'Abd al-Qays, and took considerable booty.127 The Muslim warriors who defeated their enemies and forced them to convert to Islam gained great merit: the Prophet saw these captives led in his dream into Paradise in shackles.P" It is noteworthy that some of these warriors were relatives of inveterate enemies of the Prophet. The two relatives of Abu Jahl - his son 'Ikrima and his brother al-Harith b. Hisham - are cases in point. 'Ikrima became a devout Muslim and was killed during the wars of conquest. 129 125 AI-BakrT, Mu'jam ma 'sta'jam, vol. 1, pp. 351-52; and see the verse of Qurra b. Qays b. 'A~im: "I am the son of the man who cut the water bags when he saw the troops of the Lahazim ready to fight (ana 'bnu /ladhi' shaqqa I-mazada wa-qad ra'a / bi-thaytala a~ya' a '/lahazimi ~u44arii)." 126 AI-BakrT, Mu'jam ma 'sta'jam, vol. 4, p. 1292, I. 2: wa-I-nibaj nibiijanf: nibaj thaytal wa-nibaj 'bni 'amirin bi-I-ba~ra. wa-qala I-a~ma'f: al-nibiij wa-thaytal ma'ani Ii-banI sa'di bni zaydi manatin, mimma yalf I-ba~rayni. Yaqut provides additional details about the two Nibajs: the one is on the way of Basra and is called" Nibaj banf 'A mir" and faces Fayd; the other Niba] is the Nibaj of the Bani Sa'd. Another definition says that the Nibaj between Mecca and Basra belongs to the Banu Kurayz, the other Nibaj is located between Basra and Yarnama. See Yaqut , Mu'jam al-buldan, vol. 5, pp. 255-56. 127 ••. wa-aghiira qaysu bnu 'ii~im bi-banf sa'din 'alii 'abdi I-qays bi-juwatha Ja-a~abu ma aradu [imii yaz'umu banu minqar. [a-qiila sawwiir b. ~ayyiin: wa-ma laka min ayyami ~idqin ta'udduha: ka-yaumi juwathii wa-I-nibaji wa-thaytala. See al-Baladhurt's Ansab al-ashriiJ, part 7, vol. 1, RamzT Ba'labakkT, ed., p. 45 (Beirut, 1417/1997). 128 See Lisiin al-'Arab, s.v., s-l-s-l: 'ajiba rabbuna min qaumin yuqiidilna ilii I-jannati if-I-salasil; and see al-Munawi, Fay4u I-qadfr, vol. 4, p. 302, no. 5383. 129 Ibn Hajar al-f Asqa.lan]', ol-Lsaba , vol. 4, pp. 538-9, no. 5642; Ibn 'Abd al-Barr, al-Isti'ab, vol. 3, p. 1082, no. 1838. See also the tradition about the march of 'Ikrima b. AbT Jahl with 500 fighters against the Prophet in order to prevent him from the entrance to Mecca; his attacks were thrice thwarted by a force of Khalid b. al- WalTd who orotected the Prophet and his Companions. See Ibn Kathlr, Tajsiru I-qur' ani The Struggle Against Musaylima Al-Harith b. Hisham also embraced Islam, took part Yamarna and died in the plague of'Amwas.130 III 33 the battle of x The struggle against Musaylima was an important part of the ridda wars. Abu Bakr was aware of the strength of Musaylima's forces. He understood that sending small units of Muslims against the well organized force of Musaylima was doomed to fail. Yamama had to be conquered in order to pave the way for the establishment of additional Islamic communities in the area of Bahrayn, 'Uman, and in Yamarna itself. A strong army was necessary for the conquest of Yamama. Khalid b. al-Walid, the famous hero nicknamed "the sword of Islam" (say! al-isliim), was chosen to lead the expedition. He was at that time the head of a military force sent against various tribal formations who decided to remain faithful to Islam, but refused to pay zakiit. The rebellious tribes who refused to pay zakiit were branded apostates (ahl al-ridda). They were ruthlessly subdued: some were captured, some were executed; some hastened to pay the zakiii , repented and were forgiven. Having completed the suppression of some big tribal formations who participated in the ridda, Khalid b. al-Walid was ready to embark on another important mission. Leading a huge army, he set out in the direction of Yarnarna, Abu Bakr wrote Khalid a letter in which he stressed the stalwart strength of the forces of the Banii Hanifa: "You have never met a people (qaum) like the Banii Hanifa: they will fight against you all together" (kulluhum 'alayka).l3l Abu Bakr also advised Khalid how to delegate authority to the tribal leaders and section commanders and how to solicit the opinion of the Muhajirun and the Ansar taking part in the expedition. The last part of the letter is of special interest: Abu Bakr recommends to prepare scrupulously the details of the first clash with the enemy: "A spear against a spear, an arrow against an arrow, a sword against a sword. And when you reach the phase of the battle in which the fight is of swords against swords, you reach the time when mothers become bereft of their sons. And if Allah grants you the victory," continues Abu Bakr, "and you get hold of the enemy warriors, beware of being merciful towards them: give the coup de grace to their wounded, pursue their retreating fighters, kill their captive warriors by the sword, frighten them by killing and burn them by fire. Beware of 1-'a?lm, at that 130 See p.69. 131 Ibn vol. 6, p. 344. Ibn KathTr objects the veracity of this tradition, arguing that time Khalid b. al- Waljd was an unbeliever. Ibn Hajar al-'AsqalanT, al-Tsiiba, vol. 1, pp. 605..,'!, no. 1506; WaqidT, Ridda, Hubaysh, Ghazawiit, vol. 1, p. 59 inf. 34 M. J. Kister disobeying my orders. Peace be upon you." 132 Muslim tradition ascribed considerable importance to the campaign against Musaylima. This can be gauged from the fact that some early traditionists and commentators considered Qur'an 48:16 ("Say to the Bedouins who were left behind: 'You shall be called against a people possessed of great might, to fight them, or they surrender."') a reference to this campain.133 Bakr b. NaHa4, a poet who descended from the defeated Banu I:Ianlfa,134 wrote in the ninth century A. D. verses praising the bravery of his tribe, which was - according to his understanding - mentioned in the Qur 'an: And we were described in the revealed Book, unlike any (other) tribe, as possessing great courage.P" uia-noluiu wu~ifnii duna kulli qabilaiin bi-shiddati ba'sin fi l-kitiibi l-munazzali XI During the years of the Prophet's activity in the Arabian peninsula and his contacts with the Arab tribes, he was often asked by the tribal leaders about the ownership of land. The Prophet's policy on this issue is relevant to the ways in which the Muslims expanded their land holdings throughout the Arabian peninsula, including Yamama, When asked about these matters, the Prophet used to quote Qur'an 7:127: "Verily the Earth is Allah's; He gives it as a heritage to whomsoever He pleases of His servants and the end is for the God-fearing." Indeed, when the Prophet arrived in Medina after the hijra, he was given every patch of uncultivated land, not irrigated by water; it was placed under his exclusive authority.136 The injunctions of the Prophet concerning the uncultivated land became obligatory and continued to be in force during the time of the righteous Caliphs, and even later. There was only one 132 Ibn Hubaysh, Ghazawiit, vol. 1, p. 59 inf-60; and see the letter of Abu Bakr to Khalid b. al- WalTd in al- Waqidt's /( itiib al-ridda, pp. 62-3, no. 86. 133 Al- Wal)idT, al- Wasf! fl tafslri l-qur'iin, vol. 4, p. 138. However, one must keep in mind that other commentators considered this verse as a reference to other military expeditions, such as those against Persia, Byzantium, the Hawasin, the ThaqTf, and the Ghatafan , These views are beyond the scope of this study. 134 See on him Brockelmann, GAS, vol. 2, p. 628 inf. 135 AI-I:lu~rTal-Qayrawanr, Zahr al-iidiib, vol. 2, p. 966. 136 See Humayd b. Zanjawayhi, /(itiibu l-amwiil, vol. 2, p. 629, no. 1035: ... ' ani l-kalb; 'ani bni ~iililfin, 'ani bni 'abbiisin anna rasiila lliihi, ~allii lliih u 'alayhi wasal/ama, lammii qadima I-madfna ja'alii lahu kulla ar¢in Iii yablughuhii l-mii'u ya§na'u bihii mii shii'a. See also ibid., note 4, and Abu 'Ubayd, /(itiib al-amwiil, non __ aa"l The Struggle Against Musaylima 35 stipulation concerning grants of land given by the Prophet (iqtii'): the obligation to ameliorate the plot by digging a well or irrigating it by means of a canal. If the development of the uncultivated plot could not be performed in due time (i.e., three years -k), the plot had to be sold to a Muslim, who would be granted the permission of the Muslim authority to purchase the plot; without such permission the purchase had to be considered null and void. A patch of uncultivated land granted by the Prophet was sold in the time of 'Umar for a sum of 8000 dinars, because the grantees were not able to perform their duty to improve the land. The sum received by the people who sold the plot was deposited with 'All b. AbI T'alib. They were surprised that the sum returned to them was less than that which they deposited. 'All b. AbI Talib's answer was that he had paid the zakiit on the deposit.137 According to the Muslim tradition, it was the Prophet himself who granted plots of uncultivated land in Medina to Abu Bakr and 'Umar. A plot of land was granted by the Prophet to some Bedouins of Muzayna and Juhayna (as iqW), but they did not improve it; a group of other people took hold of the plot and succeeded to ameliorate it. The Bedouins from whom the plot was taken came to 'Umar b. al-Khattab and complained that they had been driven out of the territory granted to them. 'Umar refused to return them to the land, arguing that the qaWa was granted to them under certain conditions: "Whoever got land and failed to ameliorate it during three years, while others improved that soil, the people who neglected to improve the soil do not deserve to own it." 138 The land put at the Prophet's disposal is defined in the ~adzth in the following way: "The ancient land from the time of 'Ad139 belongs to Allah and to His prophet, then (it will pass -k) to you." ('iidiyyu l-ardi li-lliihi uia-rasiilihi, thumma hiya lakum) .140 When asked about the meaning of "Then it will belong to you," the Prophet answered: "You will assign it (i.e., the land -k) to the people." A similar version reads: "The uncultivated land belongs to Allah and to His messenger, and then, from me to you, 0 Muslims" (mawatiinu l-ardi li-lliihi warasiilihi, thumma hiya lakum minnii ayyuhii l-muslimiin) .141 Thus, the ownership of an iqiii' bequeathed by the Prophet to his community requires the approval of the imiim or the ruling authority (sultiin). Abu Yusuf', K itiib u l-khariij, p. 61 inf. Abu Yusuf, K itiibu l-khariij, p. 61. 139 See on 'Ad: E[2, vol. 1, p. 169 (F. Buhl); and see the exhaustive explanation of 'adiyy in connection with iqtii: in Abu Ubayd's al-Amwiil, p. 278, no. 690; see also the explanation of the saying of 'Umar: lanii riqiibu l-ardi, 140 Abu 'Ubayd, Kiiiib u l-amuuil , p. 272, no. 674; Yahya b. Adam, Kit abu l-kh ariij , p. 85, no. 269; p. 88, no. 277. 141 See this version recorded by the editor of the Kitiibu l-amwiil of Abu 'Ubayd, p. 272, on the margin, no. 2. 137 1.18 36 M. J. Kister Every effort carried out by a Muslim on a plot of uncultivated land, like a well dug in a qaii' a, or a tree planted there, has to be considered null and void if not approved by the ruling authority (sultan). This is binding because Allah is said to have bestowed upon the Prophet all uncultivated land. Therefore, the qaWa has to be improved by irrigation and construction. The imam may assign it to a Muslim for this purpose, even without the consent of the former owner who failed to perform this duty. It is, thus, the prevalent view of the Muslim tradition that all uncultivated land was granted to the Prophet by Allah; only the imams, the just and righteous people forming the Islamic authority, are allowed to approve the building up of a qaWa. They are granted the Prophet's privilege to allot the uncultivated land to the Muslims.l V It is possible that the Prophet himself formulated his opinion concering the division of the mawat land. In a ~adfth which seems to reflect this early period, the Prophet defined his mission modestly: "I am merely bringing the news of Allah's revelation, but Allah is guiding onto the right path; I am merely dividing (among you -k), but Allah grants (what He pleases to grant -k)" (innama ana muballighun uia-lliilu: yahdf, uia-innamii ana qiisiinun uia-Iliihu yu'tf) .143 The last action of the Prophet in the field of division of land (or granting of land -k) was the bestowal of land on some noble people of Yarnama who came to the Prophet announcing their desire to embrace Islam. The Prophet bestowed on this delegation some plots of uncultivated land after they embraced Islam (ja-aqta'ahum min mawilt ar~ihim ba'da an aslamu). The document of the iqta' was written on the name of Mujja'a b. Murara.144 According to a report recorded by al-Baladhuri, the delegation came after the Prophet sent a letter to the people of Yamama (and to Hawdha) and asked them to embrace Islam (in 6 A.H.). It was Mujja'a who asked the Prophet to grant him mawatland in Yamarna and the Prophet granted his request.l '! A shrewd remark of Abu 'Ubayd in which he outlined the difference between the iqta' granted to Furat b. Hayyan al- 'Ijll146 and the land granted to Mujja'a deserves to be mentioned. In contradistinction to the same grants of land in territories not yet conquered by Is142 See the advice of Abu Yusuf in his /(itiibu l-kh arii] pp. 63-{)4 defining the prerogatives of the imiims in this matter. 143 Al-Munawi, Fay4u l-o adir , vol. 2, p. 571, no. 2582. 144 Abu 'Ubayd , i(itiibu I-amwiil, pp, 279-81, nos. 691-92. Hurnayd b. Zanjawayhi , i(itiibu 'I-amwiil, vol. 2, p. 629, no. 1034. 145 See al-Baladhurr, Futiiii u l-buldiin , pp. 118inf-119: ... fa-aqta'ahu (i.e., Mujja'a -k) arden mawiitan sa'alahu iyyiihii; and cf. Humayd h. Zanjawayhi, /(itiibu I-amwiil, vol. 2, p. 629, 1. 3. 146 On Furat h. Hayyan al-'IjlT; see Ibn Hajar al-'AsqalanI, ol-Lsiibo , vol. 5, pp. 357-8, no. 6969. The Struggle Against Musaylima 37 lam, the grants of land in Yarnarna were given when a small Muslim community had already been in existence there. When the members of the Yamama delegation decided to embrace Islam, the Prophet granted them the mawat-Iand of Yamarna.l+" It is evident that by this grant the Prophet indicated that Yamarna was put under the sway of Islam, although the number of Yamamis who embraced Islam was very small. The guiding principle applied in Yarnama was that the conversion to Islam of even a small group under its leader was binding on the whole population of the district. The Muslim settlements in the different regions acted according to the instructions of the Medinan body politic. What the Medinan center demanded was the right of passage through the different regions in order to gain direct contact with the isolated Muslim communities. These small communities were decisive in the establishment of Muslim authority over the whole population; hence, the direct contacts of the Medinan center with these settlements became the conquest of the whole province in which these tiny Muslim communities existed. The conquest of Yamama by Islam was in fact the key to the conquest of the adjacent territories in the Arabian peninsula. XII The few passages of Musaylima's "Qur 'an," recorded in adab literature, in some Quranic commentaries, in historical compendia and in biographies of the Prophet, were harshly criticized by Muslim scholars. AIJahia's opinion on these saj' passages is negative: he maintains that Musaylima lacked the gifts of a poet, an orator, a soothsayer (kiihin) or a geneaologist.l t'' AI-Jal,1i~ gives some details about the beginnings of Musaylima's career as the "false prophet" of Yamama, He used to frequent the markets in Arab and Persian territories; he visited the markets of Ubulla, Baqqa, al-Anbar and al-Hira. He learned in these places the tricks of the sorcerers and of the idol temples guardians. He indeed succeeded to insert an egg steeped in acid into a glass bottle with a very narrow opening, claiming this was the miracle which he carried out with the help of Allah. A similar trick was carried out by Musaylima before all audience in which a Bedouin chief and his family were present; the chief was al-Mujja'a (b. Murara -k) al-Hanafi. Musaylima showed those present his miracle: the pigeons with their wings cut off (al-~amiimu 1-1I!aqiis'i~)were able to fly in a dark night. Like in the former case, he 117 See Abu 'Ubayd, al-Amwal, pp. 280-81: wa-amma iq!a'uhu [uriita bna ~ayyanin l'I.Jliyya arden bi-I-yamama Ja-ghayru hadha; uia-dhiilika anna I-yamamata qad kana 1,,/111 islamun 'ala 'ahdi l-nabiyyi s allii lliih u 'alayhi wa-sallam .... p. 281: .,. qiila abii '"/,,,yd: [a-k adhiilika iq!a'uhu [uriiia bna ~ayyiinin; wa-hii'ulii'i ashriiJu l-yamiima, [u II'1!a'ahum mawiita ardihim yata'allaJuhum bi-dhiilika. 14K AI-Jal,1i,? (d. 255 A. H.), al-Bayan wa-l-tabyfn, vol. 1, p. 359. 38 M. J. Kister claimed that he was helped by Allah and forbade on that occasion to keep the pigeons at home by cutting their wings. Mujja'a was fascinated by the two miracles and embraced the faith of Musaylima.l'i'' Al-Jahiz stressed the blind belief of the Bedouins in miracles and their ignorance of the frauds and impostures of jugglers and sorcerers. Muslim scholars, examining the utterances of Musaylima and analyzing the verses of his "Quran," stated that their composition is odd and ludicrous, formulated in poor saj'. The short utterance of Abu Bakr concerning passages of Musaylima's "Qur'an" was often quoted and widely circulated. Abu Bakr said it when the people of the Banii Hanifa came to Medina after the defeat of 'Aqraba' and the killing of Musaylima; they used to quote some of his revelations and his injunctions. Their assessment of the material was: "These utterances are devoid of any virtuous idea" (inna hiidhi: l-kaliima lam yakun min illin).150 Muslim scholars emphasize the differences between the queer utterances of Musaylima, composed in odd sa)', and the clear utterances of Allah revealed in the Qur 'an. The scholars stress that Musaylima borrowed a great deal of his utterances from the Qur'an, using some expressions for quite different situations. In the words of Ibn Kathir: "People of insight will find the deep difference between the feeble words of Musaylima, between his unworthy deeds, between his "Qur'an" - with which he will remain in the fire of Hell until the Day of (his) Distress and Shame - and between the Revelation of Allah;" "there is a great difference between the words of Allah - may He be exalted: Allah, there is no god except Allah, the Living, the Everlasting, slumber seizes Him not, nor sleep" and the "revelation" of Musaylima, may God disfigure him and curse him: "0 frog, the daughter of two frogs, croak as you may croak, you will not turn the water turbid, nor will you bar the drinking person (from drinking)." 151 Ibn Kathir continues to quote "the feeble verses from Musaylima's "Qur'an," accompanying every sentence with 149 AI-Jal:Ii~, Kiuiou l-~ayawiin, vol. 4, pp. 369-71; and see the mention of these miracles in the Kit aou l-~ayawiin vol. 6, p. 206. 150 In some sources, ill is rendered by alliih: if this is correct, the meaning would be: "These utterances are not from Allah." See al-Baqillanl, I'jiizu l-Qur'iin, p. 158: lam yakhruj 'an illin, ay 'an rububiyyatin, wa-man kiina lahu 'aqlun lam yushtabah 'alayhi sakhfu hiidhii l-k aliim, See the explanation of ill in 'Ikrima's readings in the phrase wa-lii yarqubiina jI mu'minin i/lan; it is derived from II, i.e., allah, which appears in the names of the angels: Jibril and MTkarl. In Tha'alibr's al-Kash] wal-bautin , vol. 3, p. 76/2, fol. 133a inf.-133b ill is rendered by al-mithiiq, al-'ahd, ol-hil], See also the quotation of Abu Bakr's saying in al- Tha'alibT, Tbimaru l-ouliib ; p. 174 inf; Lisiin al-'arab, s.v. all; Ibn Kathtr, Tajsir , vol. 3, p. 368,491; Mujahid, Tafsfr, vol. 1, p. 273, note 3; al-Tabart, .l iimi" al-bayan, vol. 14, pp. 145-50, (on Qur 'an 9:8). III is rendered by alliih (compared with jibrll, mfkii'lI, isriifll), by ties of relationship. According to the interpretation of the Basrans, ill is identical to 'ahd, mithiu; or yamIn. 151 Ibn Kath'ir , Tajsir , vol. 3, p. 490. The Struggle Against Musaylima 39 a curse on Musaylima. Such was the utterance of Musaylima about the pregnant woman who brought forth a living being between the navel and the bowels." 152 Another utterance of Musaylima, scornfully assessed by Ibn Kathir , reads: "The Elephant, what is the elephant? And who shall tell you what is the elephant? He has a poor tail and a long trunk and is a trifling part of the creations of God." 153 Ibn Kathir classifies the utterances of Musaylima as utterances of nonsense and dotage (min al-khuriifiit wa-l-hadhayiiniit) which even youngsters abstain from telling except in the way of scoffing and sneering.154 A new and interesting approach concerning the "Qur'an" of Musaylima is found in the book of the Zaydi imiim al-Hariini, Ithbiii nubuwwati l-nabiyyi. Al-Hariini states that no composition opposing Islam was prevented from circulation in the Muslim community. Yazld b. Mu'awiya could freely circulate his verses in which he threatened that he would take revenge on the prophet Ahmad (i.e., Muhammad) because of his deeds; he expressed this threat when the head of Husayn b. 'An was brought to him.155 The verses of al- Wand b. Yazid b. 'Abd ai-Malik b. Marwan who spoke insolently about the threats of Allah against opressors (jabbiiriin) and tore the Quran to pieces in answer to these threats, says addressing the Qur 'an: "When you come to your Lord on the Day of Resurrection, tell Him: '0 my God, al-Walid tore me (to pieces)." 156 Al-Haruni insists that no "Quran" had been produced which could rival the Quran sent down to the Prophet Muhammad. "We needed not to publish the nonsensical and feeble passages of Musaylima in this book," says al-Haruni. "'We recorded these passages merely to make the astonished man wonder and to convince him that had there been a book really competing with the Qur'an, it would have been transmitted (lau kiinat li-l-qur'iini mu'iirodatur: fi l-haqiqati la-nuqilat)." Al-Haruni continues his argument concerning the impossibility that Musaylima could have intended to imitate (yu'iirilju) the Qur'an. "Though Musaylima was a liar and an insolent person, he was an Arab and (even) his ignorance would not have caused him to claim that he imitated the Qur'an. 152Ibn Kathrr , Tajsir , vol. 3, p. 491; and see al-Haruni, Ithbiit nubuwwati l-nabiyyi p. 39; R. Serjeant, Early Arabic Prose (chapter 3) in The Cambridge History oj Arabic Literature to the End oj Umayyad Period, edited by A.F.L. Beeston et alii, Cambridge 1983, pp. 114 ff., 128 sup. 153The translation is by R. A. Nicholson, A Literary History oj the Arabs, Cambridge 1956, p. 183. 154Ibn Kat hlr , Tajsfr vol. 3, p. 491; and see there the story of Abu Bakr who asked the Muslims (from Yamarna -k) to tell him the utterances of Musaylima. They were unwilling, but later agreed and reported his utterances. Abu Bakr then asked: "How did he confuse you and led your minds astray: by God, that (i.e., the utterance of Musaylima -k) did not come out from a righteous source." 155 Al-Harunr, lthbiit , p. 36; and see ibid. the verses of Yastd b. Mu'awiya. 156 Al-Har-unr, lthbiit , p. 36 inf. 40 M. J. Kister Had he acted in this way, he would have been shamed among his people (lau fa'ala dluilika kana yafta4i~u bayna qaumihi). Musaylima did not claim that he imitated the Qur'an; he merely stated that the passages which he uttered (innama kana yiiriduha) were sent to him from Heaven. However, not everything which is said to have been sent by Allah is an imitation of the Qur 'an. This is so because we do not say that the inimitability (i'jaz) of the Qur'an is caused only by the fact it was sent down from Heaven. We say that for the i'jaz of a revealed book additional attributes are needed. Nobody doubts that the Torah, the Gospels and the Psalms were sent down by Allah, but no inimitability had been established for these three books.P" In fact, nobody can imitate the Qur 'an. But poets, writers and scholars did embellish their writings with some of its words or phrases. A verse adorned with such a word turns into a brilliant spot in the poem. That is a special feature of the Qur'an and an indication that the words of the Qur'an differ from human speech.158 Musaylima was aware of the role of Qur'anic words embedded in a speech or in a saj' passage uttered by a religious leader. Al-Haruni's observations concerning the ways of quoting Qur'anic words in passages included in Musaylima's "Qur'an" deserve to be mentioned. Musaylima quotes some words from the Qur'an in which the Prophet referred to certain phenomena or to some occurences and uses them for a different context. Thus, the phrase: a-lam tara kayfa fa'ala rabbuka bi-a~~abi l-fil ("Has thou not seen how thy Lord dealt with the people of the elephant?") of Qur 'an 105 - was placed in Musaylima's Siirat al-hubl«: a-lam tara kayfa fa'ala rabbuka bi-l-hublii, "Hast thou not seen how thy Lord dealt with the pregnant woman." Another Qur 'anic phrase used by Musaylima was: la-qad manna lliihu 'ala l-mu'minina (Qur'an 3:164). This was put in the passage about the pregnant woman: la-qad manna lliihu 'ala l_~ubla.159 Al-Haruni states with satisfaction that due to Qur'anic expressions embedded in Musaylima's passages, these became an ornament covered with gems. It is quite plausible that the Qur'anic phrases were included in Musaylima's saj' utterances. This seems to have been the reason why some people were impressed by Musaylima's "Qur'an" and embraced his faith. The governor of 'Iraq succeeded, however, to convince some of these people to embrace Islam.160 The Qur'an was keenly studied by the emissaries of Musaylimain Medina who returned to Yamama; Musaylima learned it by heart and quoted it in his speeches as if they were part of his "Quran." 157 158 AI-HarunI, Ithbiit ; pp. 38-9. AI-HarunI, Ithbiit, p. 39 inf. 159 Al-Harunr, Ithbiit , p. 39. 160 Al-Tha'alibr, Thimiiru l-ouliib , p. 147. The Struggle Against Musaylima 41 A glance at the descriptions of the sunrise, the morning, the evening and the night in the passages of M usaylima's "Qur'an" may lead us to some conclusions regarding the influence of the Qur'an on the ideas of Musaylima and on his political views. We read in Qur'an 9:1-2: "By the night when it covers up! And by the day when it brightens up ... " In Qur 'an 9:1-4, we read: "By the sun and its growing brightness. And by the moon when it follows it (the sun). And by the day when it reveals its glory. And by the night when it draws a veil over it ... ;, Qur'an 89:1-4 reads: "By the Dawn, And the Ten Nights, And the Even and the Odd, And the Night when it moves on (to its end.) ... ;, Impressive is the description of sunrise in Quran, 78:14-15: "And We appointed a blazing lamp, and have sent down out of the rain clouds water cascading that we may bring forth thereby grain and plants and gardens luxuriant." These quotations from the Qur'an are comparable to some fragments of Musaylima. It is evident that in the descriptions of the dark night covering the light of the day, Musaylima's text bears similarity to the Quran. In spite of the climate of Mecca in which the Prophet dwelt, in spite of the barren soil of that city, the Prophet recorded in his revelation the graces granted the believers. We read in Qur'an 6:99-100: "And it is He who sends down water from the cloud; and we bring forth therewith every kind of growth; then we bring forth with that green foliage wherefrom we produce clustered grain. And from the date palm, out of its sheath (come forth) bunches hanging low. And we produce therewith gardens of grapes and olive and the pomegranate - similar and dissimilar. Look of the fruit thereof when it bears fruit and the ripening thereof. Surely in this are signs for a people who believe." A short passage of Musaylima's "Qur'an" mentioning Allah's graces reads: "Remember the grace of Allah and thank Him, as He turned for you the sun into a shining lamp and turned the rain falling very thick (thajjaj); He brought forth for you the ram and the ewe and granted you silver and glass, gold and silk clothes (dzbiij). And it is from His grace that he brought out from the earth pomegranates, grapes, royal basilicum (myf}an), and bitter plants (zu'wan).161 The two descriptions of God's grace have the same tendency: to enumerate the bounty of the fruits, grapes, olive trees and palms granted by Allah. It is evident that the short passage discloses the intention of Musaylima to show the superiority of Yarnama over other areas; especially Mecca and Medina. The mention of the silver and gold of Yarnama refers to an important detail regarding the riches of Yarnarna: there were indeed several mines of silver and gold.162 Al-Tabarl163 and 161 162 163 Al-Tha'alibi, Tlumiiru l-quliib, p. 147. Al-Harnadani, [(itiib al-Jauharatayn, index (s.v. Yarnarna]. Al-Tabarr, Ta'rtkh , vol. 3, p. 284. 42 M. J. f{ ister al-BaqillanI164 record an additional passage containing the virtues of Yarnama: it is an injunction to defend the land of Yamama, to oppose its opressors and to help the humble and the poor. Al-Haruni follows this passage with sharp criticism: "These passages of Musaylima are too feeble-minded and poor to deserve inclusion in this book." 165 Musaylima's verse and speeches bear substantial similarity with the Qur 'an. XIII Serious rivalry ensued between the Prophet and Musaylima concerning one ofthe "proofs of prophet hood," (dalii'ilu l-nubuwwa): the miraculous healing of the sick. Well known is the miracle when the Prophet healed 'AlI of an inflammation of the eye. The Prophet sent a messenger to 'AlI asking him to come to his court and head a raid against the enemy. When 'AlI appeared with inflamed eyes, the Prophet spat into his eyes and blessed him. He gave him a banner; 'AlI went out with the troops and was victorious in the raid.166 Many reports concerning cases in which the Prophet cured madness, toothache, bellyache, dumbness, or forgetfulness are recorded in the Sire: as could be expected, the sources present the treatment of the Prophet as successful, while the treatment of Musaylima is always shown to be harmful. When the Prophet arrived in Medina, the people suffered from a plague of fever. The Prophet invoked God and the epidemic fever was removed from Medina to al-JuJ:!fa.167 A special treatment was given by the Prophet to a madman who was brought to the Prophet. The Prophet rubbed his back and invoked God to cure him. The madman recovered immediately and returned sane to his tribe.168 Another treatment was used by the Prophet on a boy from the tribe of Khath'am. When the Prophet was on a journey with one of his Companions, he met a Khathami woman sitting with a boy. She addressed the Prophet imploring him to help her in her distress: the boy was plagued everyday by many fits of madness. The Prophet then asked to pass him the child. He spat into the child's mouth three times. He said: "In the name of Allah, I am the servant of Allah, go away, 0 enemy of Allah!" Then the Prophet passed the child to his mother and asked her to meet him after a year in the same place. When the Prophet met the woman after a year, he asked her about the activity of Satan (al-khabzth). She told AI-Baqillanf, l'jiizu I-Qur'iin, p. 157. Al-Haruni, Iihbiit ; p. 38. 166 Al-Dauraqr, Musnad Sa'd b. Abf Waqqii~, p. 51, no. 19; al-Maqrfzr, asmii', vol. 11, pp. 284-5; 167 Al-Maqrizr, Imtii'u I-asmii', vol. 11, pp. 295-303; 168 Al-Halabr, [nsiin al-'uyiin, vol. 3, p. 252. 164 165 lmtiii u 1- The Struggle Against Musaylima 43 him that the Satan stopped his activity and they had not yet heard from him. The woman offered the Prophet three sheep. But the Prophet took only one sheep and returned the other two.t69 Another case was reported about 'Abd al-Rahman b. Zayd b. alKhatt ab. Abu Lubaba b. 'Abd al-Mundhir, the grandfather of the child from the mother's side brought the child to the Prophet; the child was born unusually small. The Prophet affirmed that he had not seen a child smaller than 'Abd al-Rahrnan b. Zayd. He took the child and performed the treatment of tahnik: he rubbed his palate with the pulp of a date, he stroked the head of the child with his hand and blessed him. After this treatment the child grew up and became a very tall person and a perfect man. 170 Another case of treating a Khath'ami child brought by his mother to the Prophet is recorded in al-Nuwayrr's Nihiiyat ol-arab fi [uniini l-adab. The mother complained that the child does not speak and asked for help. The Prophet ordered to bring him water; he gargled his throat with the water, he washed his hands with it and gave the water to the woman. He ordered her to give the water to the child to drink and to rub it into his body. The child was healed and grew up superior in intelligence. 171 It is not surprising that in contradistinction to the miraculous successes of the healing of Muhammad, the Muslim sources record the fatal results of Musaylima's treatments. Musaylima tried to imitate the Prophet in his miraculous healing. When he heard that the Prophet used to perform the tohnik , spreading pulp of dates on his finger and rubbing it on a child's palate, he did the same, but the boy in question became mute.172 He heard that the Prophet used to stroke children on their heads; he used the same method, stroked the head of a boy brought to him, but the boy became bald.173 When Musaylima heard that the Prophet used to spit into a well and turned its salty water sweet, he tried to imitate him and spat into a well blessing the water, but its sweet water turned salty.174 A case of Musaylima's invocation which caused a tragedy is reported by Ibn Hubaysh, A man came to Musaylima and told him about the sorrow of his family: "I am a wealthy man, but no child born to me lived more than two years, except a boy who is with us; he is more than ten years old. Yesterday," continued the father, "a Imtii'u. l-asrnii", vol. 11, pp. 320-21. AI-MaqrIzI, Imtiii u l-asmii", 312. 171 Al-Nuwayrr, Nihiiyat al-arab, vol. 18, p. 331; and cf. al-Maqrfzr, Imtii=u l-asmii", vol. 11, p. 319. 172 Ibn AbI Dunya, al-Ishriif , p. 329. 173 Ibn AbI Dunya, al-Lshrii] , p. 329; 'All al-QarI, Sh arb: al-Shifii, on the margin of Nasfm al-riyiir/. of al-Khafaji, vol. 2, p. 486, 1. 3 from bottom): see also Ibn Hubaysh, Kitiib al-qh aeauuit , vol. 1, p. 55 inf., (with an addition: every child born to him was born bald). 174 Ibn Hubaysh , Kitiib al-ghazawiit, vol. 1, p. 56. 170 169 Al-Maqrizr, 44 M. J. Kister child was born to me, and I beg you to bless him and to invoke Allah to prolong his life." Musaylima promised to do it, so that the newborn child would be granted forty years of life. The man returned to his house delighted, but found his elder son dead, after he fell into a well and drowned. The newborn child was lying down suffering the pangs of death; both children died in the evening. The mother of the children said sadly: "Abu Thumama has not been granted the position by Allah like that which was given to Muharnmad.l " XIV After the death of the Prophet and the election of Abu Bakr, the main goal of the body-politic in Medina was to quell the vigorous opposition of the Arab tribes against the injunction to pay zakiit from their herds. Abu Bakr began to prepare his army against the rebellious Bedouin tribes (including the Banu Hanifa]. According to the tradition recorded in Ibn Hubaysh's Ghazawiit as transmitted from Ibn Ishaq's slm, Abu Bakr planned to send an army against Yamarna and summoned Zayd b. alKhattab to appoint him the commander of the army. Zayd b. al-Khattab refused the offer because of his resolve to become a matyr (shahld) - an aspiration upon which the head of an expedition is not allowed to act. Then Abu Bakr wanted to appoint Abu Hudhayfa b. 'Utba b. Rabi'a (the brother of Hind bint 'Utba, the wife of Abu Sufyan] as commander of the force, but Abu Hudhayfa refused on the same grounds as Zayd.176 Afterwards, Abu Bakr summoned Khalid b. al-Walld [al-Makhzurni] and ordered him to march out with the Muslim force against the Bedouin tribes in order to subdue them. Khalid b. al-Walid marched out against the Asad, Ghatafan, Tayy and Hawazin; using merciless methods of punishment, he succeeded to defeat them totally. After this victory in Buzakha, Khalid decided to turn in the direction of al-Bitah, pursuing the famous Tarnlmi leader Malik b. Nuwayra. But the Ansar, who took part in the march, refused to follow Khalid's orders, arguing that they were waiting for a special letter from Abu Bakr and his clear orders concerning the continuation of their march, as they had been promised by him; Khalid's answer was that he had received a different command from Abu Bakr and he had to continue the march. As Khalid was the amlr, there was no need to wait for the orders of the Caliph because everything had to be decided by him. "But I am not going to act against 175 'All al-Qart, Shar~ al-shifit (on the margin of Nasfm al-riyiig from bottom: kiin ai iiyiituhu mankiisatan: [a-inn ahu kamii yuqiilu min sa'aliihu dhiilika t abarruk an, [a-moluh a mii'uhii. See also Ibn Nashwat al-t arab , vol. 2, p. 630 (with some variants). 176 Ibn Hubaysh , al-Ghazawiit vol. 1, p. 63: ... inna I-amlra shahiida. vol. 2, p. 486,1. 3 tafila If bi'ri qauSa'td al-Andalusr, Iii yaqdiru 'alii 1- The Struggle Against Musaylima 45 you by force," concluded Khalid, and set out with the Muhajirun, The Ansar were perplexed and started to discuss the situation stating: "If the people (headed by Khalid -k) gain booty (khayr), we shall be deprived of it; if a disaster afflicts them, the people will shun us." So the Ansar decided to join Khalid. They sent a messenger to him and asked to be permitted to join the army. Khalid magnanimously agreed.177 Modern historians of Islam have not paid enough attention to the opposition of the Ansar and their withdrawal from the army of Khalid at a decisive stage. Khalid intended to attack a strong section of Tarnim, who claimed that they embraced Islam and were only accused that they refused to pay the zakiit imposed by Abu Bakr. The withdrawal of the Ansar seems to indicate that there was a real split in the Muslim army in connection with the unfaithfulness of the Bedouins. After the victory of Khalid b. al-Walid in Buzakha, some of the Bedouins came to Abu Bakr asking to grant them letters of safety and to enable them to convert to Islam. Abu Bakr refused and advised them to join the army of Khalid; those about whom Khalid would report that they had stayed with him (in his army -k) in Yamama would be granted safety. That was Abu Bakr's decision and the Bedouins were asked not to bother him anymore. An instructive report of al- Waqidi (quoted on the authority of Abu 'Abdallah b. Abi l-Jahm) says that the Bedouins who joined Khalid b. al-Walid caused the defeat of the Muslim force on the Day of Yam am a three times and were a disaster for the Muslims. As a result of this, the Ansar demanded to wage battle alone.178 During the campaign against the Bedouin tribal formations Khalid disarmed the Bedouin troops and handed over their weapons to the Muslim units. The weapons were registered and returned after the battles; Khalid handed over the returned weapons to Abu Bakr .179 In contradistinction to the sharp criticism of the actions of the Bedouins during the battles, the reports of the Muslim sources abound in impressive descriptions of the heroic deeds of the Companions for the cause of Islam in obedience to the Prophet's orders. The veterans of the sahiiba were admired for their resolve; 'Umar b. al-Khattab was highly praised because he killed every unbeliever captured in the battle. Among those killed was al-'A~ b. Hisham, his uncle on his mother's side (al-khiil). It was 'Urnar b. al-Khattab who suggested killing the captured non-Muslims, or to extradite them to their relatives in order that they AI-TabarI, tv-o«, vol. 3, pp. 276-77. Ibn Hubaysh, al- Ghazawiit, vol. 1, p. 59; cf. 'Abd al-Jabbar, Tathbit dalii'ili 1nubuwwati, vol. 2, p. 587: ... [a-qiilu: qad 'awwadanii I-a'riibu l-firiir, mii hii-kadhii kunnii nuqiitilu mae a l-nabiyy; s alla lliiliu 'alayhi wa-sallam. uia-qiilii li-khiilidi bni l-uialidi, wa-huwa amfruhum: "akhli~nii bi-'aduwwinii," [a-okhlas ahum, 179 Ibn Hubaysh , al-Ghazawiit, vol. 1, p. 46. 177 178 46 kill them .180 M. J. Kister It is noteworthy that the religious fervour pervading the faithful Muslims caused them to engage in duels even with their unbelieving fathers in order to kill them. Such was the case of Abu Hudhayfa b. 'Utba b. Rabi'a who was prevented by the Prophet from fighting his father with the intention of killing him. The sarcastic poetry of his sister Hind bint 'Utba b. Habi'a, the mother of Mu'awiya, did not convince her brother to change his decision. She reminded him that the father was kind to him, brought him up until he became a young man and granted him a proper education, blaming him as a squinting, inauspicious and faithless person.I''! However, Abu Hudhayfa was convinced by the Prophet to refrain from killing his father: "Leave him," said the Prophet, "and let somebody else kill him." And, indeed, Abu Hudhayfa's father, his uncles, his brother, his nephew (ibn akhZhi) and other relatives were killed by the Muslims. Abu Hudhayfa was glad and thanked Allah for these fatal events in his family.182 The situation in Abu Bakr's family was not less complicated. One day Abu Bakr heard his father, AbU Quh afa , reviling the Prophet. Abu Bakr violently slapped his father so that he fell upon his face. He told the Prophet about the event; the Prophet asked him not to do it again. Abu Bakr nevertheless said: "Had I had a sword at hand, I would have killed him." 183 Additionally, Abu Bakr summoned one of his non-Muslim sons to a duel on the day of Badr .184 The first clash between the force of Khalid b. al-Walid and the warriors of Musaylima ended with a defeat of the force of Khalid. In the following two clashes the force of Musaylima was also victorious. The Muslim fighters felt that they were threatened by strong warriors with superior arms and swords.185 The forces led by Khalid b. al-Walid against the rebellious tribes and later against the Banu Hanifa are reported in some sources to be enormous. These reports seem to be exaggerated. A concise tradition transmitted by Rafi' b. Khadij, a warrior in Khalid's force,186 gives us some details about the number of warriors: "We went out of Medina about 180 'Abd al-Jabbar, Taihbit dalii'ili l-nubuwwa, vol. 2, p. 584, inf.; for 'Umar's advice on this, see al-Khaz in , Lubiib al-ta'wil, vol. 3, p. 41. 181 See Ibn 'Abd al-Barr, al-Lstit iii», p.1631, no. 2914; Ibn 'Abd al-Barr remarks with sharp criticism: "He was the best man in his belief, but she was - writing these two lines of poetry - the worst person in belief." See also Ibn Sa'd, al- Tabaqiit al-kubrii, vol. 3, pp. 84-5. 182 'Abd al-Jabbar, Tathbit dalii'ili l-nubuwwa, vol. 2, p. 585. 183 Al-Mawardi, Tajsir (al-Nukat wa-I-'uyiin), vol. 4, p. 205. 184 Al-Khaz in , Lubiib al-i a'suil, vol. 7, p. 46. 185 See Tabarl , Ta'rikh , vol. 3, p. 289; about the hinduwiiniyya swords, see Friedrich Wilhelm Schwarzlose, Die WafJen der alten Amber (Leipzig, 1886), pp. 127-8. 186 See Ibn Hubaysh , Ghazawiit, vol. 1, p. 72. The Struggle Against Musaylima 47 4000 men, the people from the Ansar were about 400-500 men," and "the Banu Hanifa counted about the same number (4000 men)." 187 Ibn Khadij continues his report saying that the Muslim force was defeated three times because of the Bedouins in their lines, who used to flee at every enemy attack, drawing with them people of conviction and sincerity (Ja-yastakhiffii ahla l-basii'iri wa-l-niyyiiti). Then Thabit b. Qays called Khalid to give the Ansar and Muhajiriin the exclusive prerogative to act against the enemy (akhli~nii li-'aduwwinii). Khalid consented: "It is up to you (dhiilika ilayka)," was his answer. Thabit b. Qays took the banner, cried "yii la-l-onsiiri" and gathered his men. Then Khalid cried: "yii-la-l-muhiijirzn!" and the Muhajinin came and surrounded him. The Bedouins were stationed far behind the fighters.188 After the failure of the Muslim force to achieve victory in three assaults against the Banii Hanifa, the Muslims decided to march out against them a fourth time. The Muslim force marched vigorously and put a part of the Banii Hanifa to flight. In this attack, the Muslims succeeded in killing one of the commanders of the Hanafi force; it was 'Abd al-Rahrnan b. AbI Bakr who killed him. Shocked by the killing of their commander, the Barril Hanifa retreated to a large garden which came to be known as the Garden of Death. It was a place with a high wall closed by a gate. The Banu Hanifa who retreated to this place considered it suitable for their last stand. The pursuing Muslim force reached the closed gate of the Garden, but did not fight the Banii Hanifa. In their peculiar situation, al-Bara'a b. Malik, the hero of the attacking force, decided to perform a dangerous mission: he asked a group of Muslim fighters to throw him from above the fence into the Garden where the fighters of the Banu Hanifa had the upper hand in the struggle. The Muslim fighters threw al-Bara'a b. Malik over the wall into the Garden and he succeeded to open the gate. The Muslim warriors poured through the open gate into the Garden and began to kill their enemies. Nearly everyone who was in the Garden was killed or wounded. Musaylima was killed along with many of his followers. Many famous Muslims vied with each other claiming that they participated, together with a black slave named Wahshi, in Musaylima's death. The Banii 'A.mir claimed that Khidash b. Bashir together with Wahshi killed Musaylima. After the killing of Musaylima, a woman looked from the window of her house in the Garden and saw Musaylima lying on the ground and shouted: "Alas, let us grieve for the commander of the faithful! He was killed by a black slave," (wii-amzm l-mu'minin, qaialahu al-'abd al-aswal/)! 189 187 188 189 See Ibn Hubaysh , Gh azauuit ; vol. 1, p. 72 and seq. See Ibn Hajar , al-Lsiiba , vol. 3, p. 16 no. 3054. See Baladhurr, Fuiiil; al-buldiin , p. 121 where Wahshr says that he killed both 48 M. 1. Kister This exclamation reflects the feelings of Musaylima's supporters: they considered him as the head of their religious community while alive.190 Many Muslims were introduced into the fictitious lists of men who were credited with killing Musaylima. The most surprising tradition is that Muawiya claimed to have killed Musaylima, although we have no evidence that he participated in the battle at all.191 Baladhuri mentions a report according to which Musaylima was killed by 'Abdallah b. Zayd b. 'A~im of the Banii Najjar of the Ansari clanJ92 Some other people are also mentioned as taking part in the killing of MusaylimaJ93 After the end of the bloody battle of al-fAqraba", Khalid b. Wand sent al-Mujja'a b. al-Murara to evaluate the situation of the Banii Hanifa in their nearby town and to assess their feelings and plans after their defeat. Mujja'a returned to Khalid and informed him that their dwellings were full of warriors and that they were ready to renew the war against the Muslims. Mujja'a advised the Banu Hanifa to clad the women and the youths in military clothing and to appear in this manner in the windows of their dwelings. Mujja'a spoke about the weariness of the Muslim warriors and suggested to agree to a ceasefire. Khalid agreed, although Abu Bakr ordered him to be harsh towards the Banu Hanifa, to kill the wounded, to apprehend those who were in retreat, and to kill the prisoners.v'" The fatigue of the Muslim army forced Khalid to be more considerate towards the Banu Hanifa, The treaty stated that the Banu Hanifa would convert to Islam and surrender their gold or silver, their weapons and coats of mail. Abu Bakr was enraged by this; nevertheless he decided to ratify the treaty. However, he did not forgive Khalid his concessions. He publicly expressed his fears that the Banu Hanifa would remain faithful in their belief to Musaylima until the Day of Resurrection. 195 "the best man," meaning Harnza (the Prophet's uncle) and "the worst man," meaning Musaylima. 190 Al-Dhahabi, Siyar a'Liim al-nubalii', vol. 1, p. 132; al-Zurqani, Shar~ al-mawahib al-laduniyya, vol. 4, p. 24 sup. 191 See al-Baladhurr, Futiil; al-buldiin , p. 121. 192 See Ibn Qudarna al-Maqdis'i, al-Lstibeiir . pp. 81-2; al-DhahabI: Siyiir a'liim alnubulii', vol. 1, p. 132. 193 The names mentioned are Abu Dujana, Wal]shI and 'Abdallah b. Zayd. See alDhahabi, Siyar a'Liirri al-nubalii", vol. 1, p. 130,132, vol. 2, p. 204,271; Ibn Qutayba, al-Ma'iiri!, p. 371. Many others who claimed to have taken part in the killing are mentioned in compendia of Srra and Hadit h. 194 The Muslims' hatred towards the people of the ridda is reflected in the extremely cruel treatment of the prisoners of war in the battle against Sulaym. Khalid b. alWalrd gathered a group of captives in enclosures and burned them. See Dhahabi, Siyar a'liim al-riubalii", vol. 1, p. 268. After the battle against the ridda of 'Uman, Asad and Ghatafan , the Muslims burned the bodies of their fallen enemies. See 'Abd al-Jabbar, Taihbt: dalii'il al-nubuwwa, vol. 2, pp. 588 ult.-589 11. 1-2. 195 Ibn Hubaysh , Ghazawiit, vol. 1, p. 96. The Struggle Against Musaylima 49 *** The conquest of Yarnama was one of the most important events in the history of early Islam. Though the defeat of the Banii Hanifa took place during the reign of Abu Bakr, the negotiations with Bedouins who eventually became allied with Islam had been successfully completed while the Prophet was still alive. Before his death, he is said to have sent letters to the tribal leaders who embraced Islam and demanded that they act against Musaylima, in support of the secessionist leaders of Yarnama, These secessionists were Musaylima's opponents, backed by the body politic of Medina. The conquest of Yarnama paved the way for Muslim expansion into other regions of the Arabian peninsula. It also revealed some serious problems plaguing the nascent Muslim state. For the first time, some of the Ansari' warriors refused to obey their commander Khalid b. alWalId and agreed to return to the army only after they became convinced that this course of action would safeguard their interests. Furthermore, the conflict with the Bedouin tribes became evident and was publicly expressed. The idea that only the Ansar and the Muhajirfin should fight the enemy matured in an atmosphere of intense mistrust toward the Bedouins. In contradistinction to the attitude of the Bedouins whose sole aim was to get a share of the booty without endangering their lives, the Muslim tradition extols the bravery and enthusiasm of the Muhajinin and the Ansar who were more than willing to enlist in the fighting force under Khalid's comrnand.U" They are described as being ready to sacrifice their lives for the sake of Islam. In the bloody battles of the ridda, the idea of martyrdom for the sake of Islam (shahiida) came into being. The martyrs were promised eternal bliss in Paradise and the idea of martyrdom became at least as important as the military victory itself. This can be exemplified by a conversation between 'Urnar b. al-Khattab and his son 'Abd Allah who survived a battle in which his brother Zayd b. al-Khattab was killed. 'Umar said to his surviving son: "You have returned home safe and sound while your brother is dead. Why were you not slain before him? I wish I had not seen your face!" 'Abd Allah replied: "Father, Zayd asked for martyrdom and God granted his wish. I strove for the same, but it was not given to me." 197 The Muslim sources extol those who were killed in battle. The tradition recounting the heroic deeds of the Muslims formed an essential part of the history of the [utiil; and the maghiizf literature. 196 197 'Abd al-Jabbar, Tathbit dalii'ili l-nubuwwa See Tabar), Ta'rikh , vol. 3, p. 292. vol. 2, p. 584-589. 50 M. J. Kister Bibliography 'Abd al-Razzaq b. Harnmam al-San'ani. Kitiibu l-musanncj . Habibu l-Rahman al-A'sami, ed. Beirut, 1392/1972. Abu l-Faraj al-Isfahani. Kitiib al-aqhiini, Beirut, repr. 1390/1970. Abu l-Mahasin, Yiisuf b. Musa. Al-Mu'ta~ar min al-mukhtasar min mushkili l-iithiir, Haydarabad, 1362 A. H. Abu 'Ubayd al-Qasim b. Sallam, Kitiibu l-amwiil. Muhammad Hamid al-FiqqI, ed. Cairo, 1353 A. H. ____ . Kitiib al-nasab. Mariam Muhammad al-Dir', ed. Damascus, 1409/1989. Abu Ya'Ia al-Mausili, Ahmad b. 'All. Musnad. Husayn Salim Asad, ed. Damascus-Beirut, 1404/1984. Abu Yiisuf, Ya'qub b. Ibrahim. Kitiibu l-khariij. Cairo, 1352 A. H. 'All al-Qarl. Shari, al-shifii (on the margin of Nasitnu l-riyii4). See al-Khafaji, Athir al-Din, Abu 'Abdallah Muhammad b. Yiisuf al-Andalusi al-Gharnatl al-J ayyani. Tafsir al-bahr al-muhii (al- Tafsir al-kobir]. Cairo, 1328 A. H. AI-'AutabI, Salama b. Muslim. Al-Ansiib. 'Uman, 1412/1992. Al- 'Ayni, Mahrnud b. Ahmad. 'Umdat al-qiiri, shari, ~a~i~i l-bukhiiri, Cairo, 1348 A. H. Al-Baghawi, Abu Muhammad al-Husayn al-Farra', Ma'iilim ol-tanzil (on the margin of Lubiibu l-ta'wil.) Cairo, 1381 A. H. Al-Bakri, Abu 'Ubayd. Mu'jam mii ista'jam. Mustafa al-Saqqa', ed. Cairo, 1364/1945. Al-Baladhuri, Ahmad b. Yahya. Fuiiihu l-buldiin, Abdallah Anis alTabba' and 'Umar Anis al-Tabba", eds. Beirut, 1377/1958. ____ . Ansiibu l-ashriif , MS. 'A.shir Ef. And see the printed edition of Rarnzr Ba'Iabakki, part 7, vol. I. Beirut, 1417/1997. Al-Baqillani, Abu Bakr, Muhammad b. al-Tayyib. I'jiizu l-qur'iin. Ahmad Saqr, ed. Cairo, 1963. Al-Bayhaqi, Ahmad b. al-Husayn. Al-Sunan al-kubrii. Haydarabad, 1354 A. H. ____ . Dalii'il al-nubuunua. 'Abd al-Mu'ti Qal'aji, ed. Beirut, 1405/1985. Al-Bayhaqi, Ibrahim b. Muhammad. Al-Mohiisin iua-l-masiiuii. Muhamrnad Abu l-Fadl Ibrahim, ed. Cairo, n.d. Al-Bukhari, Muhammad b. Isma'Il. Al-$a~i~. Cairo, 1311 A. H. ____ . Al-Ta'rikh al-kabir . Haydarabad, 1380 A. H. Al-Busti, Muhammad b. Hibban. Kitiib al-thiqiit. Haydarabad, 1393/ 1973. Al-Dauraqi, Abu 'Abdallah Ahmad b. Ibrahim. Musnad Sa'd b. Ab'i 

la taqrau.pdf La taqra'u l-qur'ana `ala l-mushafiyyin wa-la tahmilu l-`ilma `ani l-sahafiyyin ... Some Notes on the Transmission of If adith M.J. Kister The Hebrew University of Jerusalem In memory of my brother Dr. Isaac Kister. The question of whether it is permissible to record, in writing, the utterances of the Prophet, caused a heated debate already in the early period of Islam. The reports concerning the subject are divergent and even contradictory. A scrutiny of these reports may shed some light on the development of social perceptions, in so far as the transmission of hadith is concerned. Several traditions state that the Prophet permitted some of his Companions to write down his utterances. `Abdallah b. 'Umar says that he was in the court of the Prophet with a group of Companions; he was the youngest among them. The Prophet said: "Whoever tells lies about me, let him be placed in his abode in Hell."l 1 See, e.g., different versions of this tradition: Nur al-DIn al-HaythamI, Kashfu l-astar 'an zawa'idi l-bazzar, ed. Habibu l-Rahman al-A`zami (Beirut, 1399/1979), I, 112-17, nos. 204-17. AI-QuQa'I, Musnad al-shihiib, ed.HamdI'Abd al-MajId al-Silaff (Beirut, 1407/1986), I, 324-31, nos. 547-66, and see the references of the editor. AI-TabaranI, Musnad al-shiimiyyfn, ed. HamdI 'Abd aI-MajId al-Silan (Beirut, 1409/1989), I, 137, nos. 218, 142, no. 227; see the references of the editor. And see al-Haytham b. KuIayb al-SMshI, al-Musnad, ed. Mahfiiz al-Ra.l].manZayn (al-Madlna al-munawwara, 1410), I, 96-101, nos. 33-42; 245, no. 206; 249-50, nos. 215-16; 320-23, nos. 283-89; II, 80, no. 598; 116-18, nos. 642-47j and see ibid. the references of the editorj al-MunawI, Faylju l-qadfr, shar~u l-jami'i l-~aghfr (Beirut, 1391/ 1972), VI, 214-15, no. 8993, and see the references of the editor, ibid. AI-QaQI'IYaQ al-Yal).l;!ubI,ai-lima' ila ma'ri/ati u~Uli l-riwaya wa-taqyfdi l-sama', ed. al-Sayyid A~mad ~aqr (Cairo, 1389/1970), 11, 12; Ibn Hajar al-'AsqalanI, Fat~u I-ban, sharI} Ifa~fl} al-bukhiin (Cairo, 1300, repr. Beirut), I, 178-81j and see al-DhahabI, Tadhkirat al-~uJJa~ (Hyderabad, 1375/1955), I, 3-4. And see I. Goldziher, Muslim Studies, trans!. C.R. Barber and S.M. Stern, ed. S.M. Stern (London, 1971), II, 127. AI-SuyutI, Jam'u l-jawami' (Cairo, 1978), II, 53j 'All b. al-Ja'd al-JauharI, Musnad al-Ja'df, ed. '.A.mir A~mad Haydar (Beirut, 1410/1990), nos. 140, 337, 541, 560,817, 1428, 2045, 2067. And see the different versions of the ~adith: man kadhaba 'ala7lya muta'ammidan /a·I-71atabawwa' maq'adahu mina l-nar in Mu~ammad Murtac;la al-HusaynI l-ZabidI's Laqtu I-la' alf l-mutanathira If l-a~adithi l-mutawatira, ed. Mu~ammad 'Abd al-Qadir 'A~a (Beirut, 1405/1985), 261-82, no. 61. And see this utterance thoroughly analysed by M. Muranyi in his article: "Man ~ala/a 'ala minban athiman," Die Welt des Orients (1987): 92, 131. And see Abu l-Qasim Sulayman b. A~mad al-Tabarani, Turuq ~adfth man kadhaba 'alaY7la muta'ammidan, ed. 'All Hasan 'All 'Abd al-Hamld and Hisham b. Isma'ii al-Saqqa ('Amman, 1410/1990). 128 M.J. Kister Later, Ibn 'Umar asked the people how they transmitted traditions about the Prophet and how they made efforts to report the Prophet's utterances after they heard his words. They laughed and said: "0 son of our brother, everything we heard from the Prophet is already recorded with us in writing."2 A similar tradition is reported by Rafi' b. Khadijr' he asked the Prophet whether he would be permitted to write down the utterances heard from him. The Prophet gave his permission and remarked: "There is nothing bad in it," uktubuhii wa-lii lJ,araj.4 Abu Hurayra is said to have abstained from recording the utterances of the Prophet. This can be deduced from his statement that there was nobody (scil. from among the Companions of the Prophet -k) who surpassed him in the knowledge of lJ,adith except 'Abdallah b. 'Amr,5 for the latter used to write down the traditions while Abu Hurayra did not.6 It is significant that the first tradition permitted by the Prophet to be written in the !!alJ,fja!!ii.diqa of 'Abdallah b. 'Amr is said to have been an official letter addressed by the Prophet to the people of Mecca," 2 Ibn 'AdI, al-Kamil /'f gu'afa'i I-rijal, al-muqaddima, ed. Subht l-Badrf l-Samarra'T (Baghdad, n.d.), 48; al-Ramhurmuzr, al-Mu1}addith al·fa~il, 378, no. 361. 3 On him, see Ibn Hajar al-'AsqalanI, ol-Isiiba /'f tamyfzi l-sohiibo, ed. 'All Muhammad al-Bijawi (Cairo, 1392/1972), II, 436-37, no. 2528 4 Ibn 'AdI, al-Kamil, al-muqaddima, 48. And see another version of the story in Ibn al-Hajj, al-Madkhal (Beirut, 1972), IV, 288; quoted from Abu Dawud's Sunan. 'Umar b. Ahmad b. 'Uthman b. Shahtn, Nasikhu 1-1}adfthi wa-mansukhuhu, ed. Samlr b. AmIn al-Zuhrr (al-Zarqa', al-Urdunn, 1408/1988), 470, no. 626; and see the references of the editor. 5 'Abdallah b. 'Amr b. al-'As 6 'Abdallah b.'AdI, al-Kamii, muqaddima, 48; Ibn Hajar al-'Asqalanr, ol-Istiba /'f tamyfzi I-~al,laba, IV, 194, no. 4850; Ibn 'Abd al-Barr, al-Isti'ab /'f ma'rifati l-a~1}ab, ed. 'All al-Bijawf (Cairo, 1380/1960), III, 957, no. 1618; al-Tal).awT,Sharl,l ma'anf I-iithar, IV, 318-19; al-Hakim, al-Mustadrak, I, 106; al-Dhahabt, Mfzan al-i'tidal, ed. 'All Muhammad al-Bijawl (Cairo, 1382/1963), II, 567, no. 4879; Ibn Hajar al'AsqalanI,Fatl,lu I-barf, I, 184-85; Ibn 'Abd al-Barr, Jami'bayan al·'ilm wa-faglihi (al-MadIna al-munawwara, n.d.), I, 70; and see ibid., I, 72 sup., 'Abdallah b. 'Amr b. al-'A.!;l ays that two things stimulate him in his desire for life: the scroll dictated s to him by the Prophet, al-~al,lffa al-~adiqa, and the estate of Wah]. See this report: al-Ramhurmuzt, al-Mul,laddith al-falfil bayna I-rawf wa-I-wa'f, ed. Muhammad 'Ajjaj al-Khattb (Beirut, 1391/1971), 365-67, nos. 319-24; and see the references of the editor. And see Abu Bakr al-BayhaqI: al-Madkhal ila I-sunani I-kubra, ed. Muhammad Diya'u l-Rahman al-A'aamr (Kuwayt, 1405/1984), 412-13, nos. 748-51, and see the references of the editor; Shams al-Dtn Muhammad b. Ahmad al-DhahabI, Siyar a'lami I-nubala', ed. As'ad Talas (Cairo, 1962), III, 58 and vol. II, ed. Ibrahtm al-Abyart, p. 432. A peculiar statement of Ka'b (al-Ahbar) says that Abu Hurayra knew more about the Torah than any man who did not read the Torah; al-Dhahabl, Siyar, II, 432. 7Ibn AbI 'A.!i\im al-Shaybant, Kitab al·awa'il, ed. Muhammad b. N~ir al-'AjamT (al-Kuwayt, n.d.), 98, no. 140. Al Hasan b. 'Arafa mentions in his Juz", MS Chester Beatty 4433, fol. 141a, from the I!al,lffa al-I/adiqa a supplication which the Prophet advised Abu Bakr to utter in the morning and evening. Iii taqra'i: l-qur'iina 'alii l-mu~lJ,afiyyfn 129 The letters of the Prophet seem to have been especially appreciated. This is emphasized in the utterance of Muhammad b. SIrln:8 "Had I decided to write [these things) down [in) a book, I would record in writing the letters of the Prophet." The letters of the Prophet addressed to kings, rulers, governors and tribal chiefs are the earliest documents reflecting the problems of the nascent Muslim community, the policy of the Prophet towards his supporters and foes, his tactics and his military resolutions. Mujahid (d. 104 H) one day visited 'Abdallah b.'Amr and noticed a scroll under his head. 'Abdallah refused to allow him to peruse the scroll, tamanna' a 'alayya, asserting that it was the ~alJ,ffasiidiqa which the Prophet had dictated to him when they were alone." The servant of the Prophet, Anas b. Malik, is said to have been in possession of scrolls which contained the utterances dictated to him by the Prophet. lO There is a report recorded on the authority of AbU Juhayfa which mentions a ~alJ,ffa of 'All b. AbI Talib, 'All is said to have asserted that the ~alJ,fja contained only the prescriptions concerning the payment of the bloodwit, the freeing of prisoners, and the order not to kill a Muslim for (the crime of) killing an unbeliever. 11 Sa'd, al- Tabaqat al-kubra, VII, 194 Siyar a'lam al-nubala', III, 58, inf. Al-Suyntt, Jam'u l-jawami', II, 525 sup.; al-FliBI, al-'Iqd al-thamin Ii ta'n'khi 1baladi l-amin, ed. Fu'ad Sayyid (Cairo, 1385/1966), V, 225. 10 Al-Ramhurmust, al-Mul}addith al-fal/il, 367, no. 325; and see the references of the editor. And see the tradition iii BayhaqI's al-Madkhal ila l-sunani l-kubra, 415, no. 757 with the important correction of majall instead of mikhlat; and see the references of the editor. 11 Ibn 'Abd al-Barr, Jami' bayan al-'ilm, I, 71. And see al-Tabart, Tafstr = Jiimi' al-bayan 'an ta'wil ayi l-qur'an, ed. Mahmtld and Ahmad Shakir (Cairo, 1958), XIII, 135-36, no. 15150, containing the tal}nm al-madina .... See also Abi1Ya'Ia al-Mausilr, Musnad, ed. Husayn SalIm Asad (Beirut-Damascus, 1404/1984), I, 228-29, no. 263; and see the references of the editor and his comments. Al-Suytrtr, Jam'u l-jawami', II, 56, 60, 63. It is evident that this statement is attributed to 'AlI in order to refute the belief held by some of his adherents that the I/al}ifa contained God's decree about the inheritance of the caliphate by 'All and his descendants. 'Abdallah b. al-Mubarak al-MarwazI, al-Juz' al-thalith min musnad abi 'abel al-ral}man 'abdallah b. al-mubarak ... , MS aI-~ahiriyya 18, majmi1'a, fol. 121b: ... fa-qala: ma 'ahida ilayna rasulu llahi, I/alla llahu 'alayhi wa-sallam, shay' an lam ya' hadhu ila I-nasi kaJJatan. It is not rare to find in a collection of traditions a refutation of a claim put by opponents into the mouth of the claimant; see I. Goldziher, Muslim Studies, 11,114-15. 'All is said to have allowed Abtl l-Shah to copy from this I/al}ifa the injunctions concerning the payment of bloodwit, the payment of charity, I/adaqa, and other religious obligations; see al-Dhahabt, Siyar a'lami l-nubala', III, 58; and see the discussion on this subject: Ibn Hajar aI-'AsqalanI, Fatl}u I-ban, I, 182-83. Another case of a piece of writing, a I/al}ifa, sent by 'All to 'Uthman is recorded in Ibn Haem's al-Il}kam Ii ul/uli l-al}kam, ed. Muhammad Ahmad 'Abd aI-'AzTz (Cairo, 1398/1978), I, 396. 'All stated that a certain spot to which 'Uthman sent his tax 9 Al-Dhahabt, 8 Ibn 130 M.J. Kister Another l!alJ,zfa is said to have been kept in the sheath ofthe Prophet's sword. It contained a curse on people who steal the land of their neighbours by changing the boundary markings and a curse on those who deny the favours granted them by forging their genealogy and by attaching themselves falsely to tribal factions.P Sulayman al-Yashkuri, when staying in Mecca, wrote a l!alJ,zfa dictated by the Companion of the Prophet Jabir b.'Abdallah. The l!alJ,zfa remained after his death in the house of his mother in Basra, She was asked by the people of Basra to lend it to them, but she refused. She only allowed some people to read the l!al],Zfa. Among those who came and read the l!alJ,ifa was the famous Qur'anic commentator, Qatada.13 AbU l-Nadr stated that he memorized this l!alJ,zfa of Jabir b.'Abdallah with greater concentration than the Silrat al-Baqara.J! The commentator of the Qur'an, Mujahid, is said also to have transmitted traditions from the l!alJ,zfa of the Companion of the Prophet Jabir b. 'Abdallah.P Ibn Jurayj is said to have brought a l!alJ,zfa to Hisham b. 'Urwa and asked him for permission to transmit, on his authority, the traditions heard from him and written down in the l!alJ,zfa. Hisham b.'Urwa granted him the permission.l" Abu Hurayra seems, at some stage, to have been given the permission to write down the utterances of the Prophet. One day he approached the Prophet and complained that he was forgetting the numerous utterances. The Prophet advised him: "Get help by your right hand," ista'in biyamznika, i.e., write down the utterances with your right hand.l" collectors, su'at, is a ~adaqa of the Prophet. This statement, of course, made it necessary for 'Uthman to recall the tax collectors. 12 Ibn 'Abd ai-Barr, Jami' bayan al-'ilm, I, 71, inf. Cf. the tradition recorded by Abu Ya'la al-Mausill, Musnad, VIII, 197, no. 4757: ... wajadtu Ii qa'imi sayfi rasiili llahi (i!) kitaban ... ; and see ibid. I, 424, no. 562. 13 AI-FasawI, al-Ma'rifa wa-l-ta'n""kh, II, 279. 14 AI-FiUlawI,al-Ma'rifa wa-l-ta'rfkh, II, 278, inf. 15 See al-FasawI, Kitab al-ma'rifa wa-l-ta'rfkh, ed. Akram Qiya' al-'UmarI (Beirut, 1401/1981), III, 11. 16 Al-Fasawt, Al-ma'rifa wa-l-ta'n""kh, II, 824; and see the references of the editor. 17 Ibn Shahtn, Nasikhu l-I}adfth, 469, no. 625; and see the references of the editor. 'Abdallah b.'AdI, op. cit., muqaddima, 49, and see the references of the editor; on other cases of the Prophet's permission to write his utterances, see Ibn 'Abd alBarr, Jami' bayan al-'ilm, I, 72-75. And see the report saying that Sa'Id b. alMusayyab permitted 'Abd al-Rahman b. Harmala to note I}adfth in writing because of his weak memory: YaJ:!.yab. Ma'In, Ta'n""kh, ed. Ahmad Muhammad Nnr Sayf (Makka al-mukarrama, 1399/1979), II, 346, no. 950; al-Dhahabt, Mfzan al-i'tidal, II, 556, no. 4848. And see I. Goldziher, Muslim Studies II, 183, 184. As for the injunction qayyidii l-'ilma bi-l-kitab see: al-Hakim, al-Mustadrak, I, 106, reported on the authority of the Prophet and transmitted by Anas b. Malik. Ibn Shahtn, Nasikhu l-I}adfth, 466, no. 624, and see the references of the editor. la taqra'u l-qur'tina 'ala I-mulJlJ,ajiyyfn 131 A book of traditions transmitted by Abu Hurayra is mentioned in a report of 'Ali b. al-Madtni. The book was in the possession of yaJ:tya b. Sirin.18 It was written on old vellum, kitab /f raqqin 'cuq, and preceded by the sentence: hadha ma lJ,addathana abii. hurayra, qala abii. l-qiisim .... Every lJ,adfth ended with the sentence hiidhii lJ,adfth abf hurayra and was separated by a line which was followed by a sentence qala abu hurayra .... Every line of separation was marked by the word 'iishiratun, surrounded by dots.l" The servant of the Prophet, Anas b. Malik, used to transmit the traditions of the Prophet. When the listeners swarmed around him, he used to bring forth some scrolls and handed them over to the Iisteners.P? He said that he had heard the traditions from the Prophet, had written them down, and had read them aloud in front of the Prophet, 'orada 'alayhi, and the Prophet had given his approval to transmit them.21 Ibrahim al-Nakha'i admitted that the traditions transmitted by Salim b. Abi l-Ja'd were more accurate because he used to record them, while he (i.e., Ibrahim al-Nakha'I) merely memorised them.22 A tradition recorded by Ahmad b. Hanbal says that the Prophet permitted to write down his injunctions concerning the sacred area, the lJ,aram of Mecca, which he issued on his conquest of the city.23 The traditions about the recording of lJ,adfth at the time of the Prophet vary as to whether the Prophet permitted or prohibited to do that.24 The Companions of the Prophet were in the habit of circulating the utterances of the Prophet among themselves. Some of them used to write them down, like 'Abdallah b. 'Amr b. al-'A.S.25 After the death of the Prophet, some of the Companions recorded the traditions, others did not. Ibn Rajab provides us with important in18 Because Muhammad b. STrin did not like to keep a book of lJadiths in his abode; see al-FasawI, Al-ma'rifa wa-l-ta'rfkh, II, 54, 59. 19 AI-FasawI, Al-ma'rifa wa-l-ta'n"kh, II, 54-55. 20 See above note 10 concerning the emendation by Muhammad I;>iya'u l-Rahrnan, who reads majall; this emendation should be applied to this text as well, and the word to be read thus instead of mujalis. 21 'Abdallah b.'AdI, op, cit., Muqaddima, 49. 22 'Abdallah b. 'AdI, op. cit., Muqaddima, 50. 23 Ahmad b. Hanbal, al-Musnad, ed. Ahmad Muhammad Shakir (Cairo, 1373/ 1953), XII, 232-35, no. 7241, and see ibid., the abundant references and notes to this lJadfth; Ibn 'Abd ai-Barr, Jami' bayan, I, 70; al-Ramhurmuzt, al-MulJaddith al-fal!il, 363, no. 314, and see the references of the editor; Ibn Hajar al-'Asqalli.nI, alIsiiba, VII, 202, no. 1090; al-BayhaqI, al·Madkhal ila l-sunani l-kubra, 411, no. 745; and see the references of the editor. 24 The different reports are mentioned in Ibn Rajab's (d. 795 H) SharlJ 'ilali 1tirmidhf, ed. Subhi l-Samarra'I (Beirut, 1405/1985), 49-50. 25 See above, note 6. 132 M.J. Kister formation about the first collections of lJadfth. In the initial period after the death of the Prophet, at the time of the Companions and the generation following the Companions, namely the tiibi'ii.n, the collections were not divided into chapters according to subject; the purpose of those collections was merely to preserve, in script, the traditions of the Prophet. In the following generation, that of the tiibi'ii. l-tiibi'fn, the collections were arranged according to subject, ~unnifat al-ta~iinff; some scholars recorded the utterances of the Prophet, others collected the sayings of the Companions.P'' Ibn 'Abd al-Barr gives an interesting exposition on the evolution of ideas concerning the writing down of the traditions and utterances of the Prophet. The natural disposition of the Arabs, he says, was revealed by the fact that they preserved the sayings of the Prophet in their memory .... They were granted this disposition and were equipped with the gift of an unusual memory; they would not forget what they heard. The men who were endowed with this rare capacity of memory were Arabs, among whom were people like al-Zuhri, al-Sha'bt and Ibn 'Abbas. Times have changed, however, and people nowadays do not possess this. faculty of memory. Had the utterances of the Prophet not been written down, many traditions would have been lost. The Prophet gave permission to write down the knowledge of the traditions, 'ilm, and a group from among the Companions did SO.27 The injunction of the Prophet concerning the recording of lJadfth was formulated in a brief sentence: "Do not write anything on my authority except the Qur'an; whoever has written anything else on my authority should erase it.,,28 'All is said to have enjoined people who were in the possession of pieces of writing to erase them. "People perished," he said, "because 26Ibn Rajab, op. cit., 50. 27Ibn 'Abd al-Barr, Jami' bayan al-'ilm, I, 69-70. 28See the different versions in al-Khatlb al-Baghdadt's, Taqyfd al-'ilm, ed. Yusuf al'Ishsh (Dar i~ya'i I-sunnati I-nabawiyya, 1974), 29-35. Ibn Shahin, Nasikhu I-I}adfth, 471, no. 629j and see the references of the editor and his notes. See I. Goldziher, Muslim Studies, II, 184. And see Ibn Abi Shayba, al-MulJannaJ, ed. 'Abd al-Khaliq Khan al-Afghant (Hyderabad, 1386/1966), I, 293: ... Ja-qala abu sa'fd: kunna la naktubu shay'an ilia I-qur'ana wa-I-tashahhudaj and see ibid., 294: 'an ibni mas'udin qala: mii kunna naktubu Ii 'ahdi rasuli lIahi lJalla llahu 'alayhi wa-sallam min alal}adfthi ilia I-istikharata wa-I·tashahhudaj and see the report of Tawiis ibn Abr Khaythama Zuhayr b. Harb al-Nasa't's Kitab al-'ilm, ed. Muhammad N~ir al-Dtn al-Albant (Beiriit, 1403/1983), 11, no. 27: ... 'an tawus qala: in kana I-rajulu yaktubu ila bni 'abbasin yas'aluhu 'ani I-amri, Ja-yaqUlu li-l-rajuli lIadhija'a bi-I-kitab: akhbir lJal}ibaka bi-anna I-amra kadha wa-kadha, Ja-inna la naktubu Ii 1·lJul}ufiilia I-rasa'ila wa-I-qur'anaj "rasa'il" is rendered by the editor: ya'nf lIatf kana rasulu llahi (IJ) kataba biha ila ba'4i l-ashkhalJi wa-I-qaba'ili. And see Ibn al-Jauzt, Akhbar ahli 1rusukh Ii I-fiqhi wa-I-tal}dfth bi-miqdari I·mansukh mina I-I}adfth, ed. Taha 'Abd al-Ra'uf Sa'd (Cairo, n.d.), 13-14, no. 8. Iii taqra'ii l-qur'iina 'alii l-mu.~1}afiyyfn 133 they followed the traditions of their scholars and abandoned the Book of their God.,,29 'Alqama and al-Aswad brought a written piece to Ibn Mas'ud, asserting that it contains a "good tradition," 1}adfth hasan. But Ibn Mas'Iid ordered it be erased and said: "The hearts are vessels; keep them for the Qur'an only."3o One tradition couples the prohibition against recording the Prophet's utterances with the permission to transmit the stories of the Banil Isra'il: Abu Hurayra was sitting in the courtyard of the Prophet with some other Companions and was writing down the utterances of the Prophet when the Prophet came and, looking at their work, forbade them to do that. He gave them, however, permission to tell the traditions of the Banu Isra'i1.31 Abu Sa'Id al-KhudrI is said to have been asked to write down the traditions transmitted by him; he refused and said that 1}adfths should not be set down in ma~ii1}if; the Prophet issued his utterances and the Companions kept them in their memory. The people of 1}adfth should merely keep in memory what the transmitters tell them.32 The aversion to write down the 1}adfth went together with the aversion to the reading of the Qur'an from a written book without keeping the words in memory. A saying of the people of the 1}adfth which won wide circulation was as follows: Iii taqra'ii l-qu.r'iina 'alii l-mu.~1}afiyyfnwa-lii ta1}milii l-iilm« 'ani 1-~a1}afiyyfn,"Do not read the Qur'an to people who rely on Qur'an codices, and do not carry further the 1}adfth knowledge which you obtain from people who use scrolls.,,33 Ibn 'Abd al-Barr, Jami' ballan al-'ilm, I, 64, sup. 'Abd al-Barr, Jami' ballanal-'ilm, I, 66, inf.; and see ibid.: Abu 'Ubayd explains that Ibn Mas'nd assumed that the written piece was taken from the People of the Book, ahlu l·kitab, and did not like to see it. 31 Al-Dhahabt, Mfzan al·i'tidal, II, 265, no. 4868. And see the utterance of the Prophet forbidding writing anything on his authority except the Qur'li.n and demanding that 1}adfths already committed to writing be erased, at the same time encouraging people to transmit the traditions of the BanU IsrA'l1. The same utterance warns against transmitting deceitful traditions, which would be punished with torture in Hell. See NUr al-Dtn al-Haythamt, Kash/u l-astar 'an zawa'idi l-bazziir, I, 108-109, no. 194. And see ibid., 1,.109, no. 195, AbU Burda was requested to bring to his father written down traditions, which he had heard from him. The father ordered to erase the written traditions saying: "You have to memorize the traditions as we did when we heard them from the mouth of the Prophet." Also see the story concerning the traditions written down by AbU Burda and erased by his father: al-Dhahabt, Siyar a'lami l-nubala', II, 280, 287. 32 Ibn 'Abd al-Barr, Jami' ballan al·'ilm, I, 64. 33 I.e., people who read the scrolls, or dictated from the scrolls, without mastering the knowledge of the traditions by heart -k. See al-Ramhurrnuzr, al-Mu1}addith alla~il, 211, no. 101; and see the references of the editor; the opinion ofYaJ:!ya (b. Adam) 29 30 Ibn 134 M.J. Kister Malik b. Anas gave an opinion concerning a trustworthy transmitter, who presented a book of traditions which he had heard, but was unable to keep them in memory. Students of l)adfth, according to Malik b. Anas, should disregard this transmitter. 34 Ibn al-JauzI reports on the authority of Ibn Qutayba a significant explanation for the change in the Prophet's prohibition to write down the l)adfth. The Prophet initially forbade to write his utterances, but when the sun an increased in number and exceeded the quantity that could be kept in memory, the Prophet allowed to write them down.35 The high honour accorded to the memorization of ~adfth goes hand in hand with the low standing of written l)adfth. AI-Auza'I formulated it in the following saying: "This knowledge, 'ilm, was an honourable thing when it came from the mouths of men who collected and carried it in memory together with others; when it got written down in books, it lost its light, dhahaba nii.ruhu, and became the possession of unworthy people." 36 Hushaym (d. 183 H) gave a succinct definition of the proper people of ~adfth: he who does not know the l)adfth by heart cannot be counted as among the people of l)adfth; such a man comes (to attend the assembly of lJ,adfth people -k) with a large book that looks like a document of manumission. 37 It is evident that "a scholar with a large book" is one who dictates lJ,adfth to students because he does not know the traditions by heart. The main argument against recording the utterances of the Prophet was the desire to avoid creating another book, a book of prophetic l)adfth, for fear that it might be considered equal to the Qur'an. One of the Companions of the Prophet, Abu Sa'Id al-Khudrl, was asked by Abu Nadra to dictate a tradition of the Prophet transmitted by him. He refused, however, arguing that he was not going to transform the dictated utterances into a QUr'an.38 As mentioned above, orthodox men avoided writing down the collected utterances of the Prophet. Abu Bakr is said to have collected five hundred utterances; after consideration he ordered is indeed of some interest: kamj YUlJa"i/Una ma yujadu Ii l-kutub, "people treated the traditions recorded in books as weak," Ibid., 212 sup. And see Ibn 'AdI, al-Kamil, al-muqaddima,246. And see this advise in aI-FasawI's al-Ma'ri/a wa-l-ta'n1.:h, II, 412. 34AI-Kha~Ib al-Baghdadt, al-Ki/aya Ii'ilmi l-riwaya (Hyderabad, 1357), 227; and see ibid., 227-29 other stories of I}adfth scholars who transmitted from books. 35Ibn aI-JauzI, Akhbar ahli l-rusukh, 14. 36Ibn 'Abd al-Barr, Jami' bayan al-'ilm, I, 68 sup.; aI-BayhaqI, al-Madkhal ila l-sunani l-kubra, 410, no. 741, and see the references of the editor. 37Al-Khattb al-Baghdadt, al-Ki/aya, 228; Ibn 'AdI, al-Kamil, al-muqaddima, 154. 38'Abdallah b. al-Mubarak, al-Musnad, 142, no. 232, and see the references of the editor; Abu Bakr aI-BayhaqI, al-Madkhal ila l-sunan al-kubra, 405-406, nos. 725, 727, and see the references of the editor. Iii taqra' u l-qur'iina 'alii l-mu~l],afiyyzn 135 the collection to be burned.P'' 'Umar is said to have intended to write down the traditions of the Prophet; however, he changed his mind fearing that it would bring forth a book in addition to the book of God.40 One report says that 'Umar wrote to the garrison cities (al-am~ar) enjoining them to erase the records of the traditions written down by some people.V 'Umar, who is said to have tried to restrict the number of the traditions reported on the authority of the Prophet, threatened that he would banish Abu Hurayra to the territory of Daus if the latter did not refrain from transmitting a great number of l],adzth utterances.V While transmitting prophetic traditions after 'Umar's death, Abu Hurayra admitted that 'Umar would have severed his head if he transmitted these traditions during his lifetime.43 'Umar is said to have enjoined the transmitters of l],adfth to confine themselves to traditions which have to do with the observance of ritual duties, aqillu l-riwayata 'an rasuli llahi ~alla llahu 'alayhi wa-sallam ilia fima yu'malu bihi. Here Abu Hurayra recalls the angry reaction of 'Umar against the transmission of l],adzths of the kind narrated by him after the caliph's death.v' 'Umar's inclination to limit the transmission of l],adfth was submitted to harsh criticism by Ibn Hazm. In a series of arguments based on quotations culled from early collections of l],adzth and fiqh, Ibn Hazm refutes 'Umar's utterances against the transmission of l],adzth. He also refutes similar utterances of Malik b. Anas, mentioning the fact that Malik himself collected a large number of traditions. In some of his arguments, Ibn Hazm goes as far as stating that such restrictions on the transmission of sound l],adzth are tantamount to kU/r.45 Early transmitters of l],adfth were divided as to their opinion concerning the reliability of utterances transmitted by Abu Hurayra. 'Abdallah b. 'Umar states that he did not reject any tradition transmitted by Abu Hurayra; "he was courageous, [ijtara'a]," he said, "we were faint hearted Tadhkirat al-l}uJJa~,I, 5. See Ibn 'Abd al-Barr, Jami' bagan al-'ilm, I, 64; Abii Bakr al-Bayhaqt, alMadkhal ila I-sunani I-kubra, 407, no. 731, and see the references of the editor; alKhattb al-Baghdadt, Taqyfdu I-'ilm, 49-51; 'Abd al-Raasaq, al-Muljannaf, XI, 257-58, no. 20484. 41 Ibn 'Abd al-Barr, Jami' bayan al-'ilm, I, 65. 42 AI-DhahabY, Siyar a'lami I-nubala', II, 433. Cf. Ibn Rajab al-l;IanbalY,Fa41u 'ilmi I-salaf 'ala I-khalaf (Cairo, n.d.), Maktabat al-kulliyyat al-azhariyya, 23 the opinions of al-Auza'I and Ahmad b. Hanbal: qala al-auza'f: al-'ilmu ma ja'a bihi aljl}abu mul}ammadin Ijalla llahu 'alayhi wa-sallam, fa-ma kana ghayra dhalika fa-Iaysa bi'ilmin. wa-kadha qala I-imamu al}mad, wa-qala /f l-tabi'fna anta mukhayyarun, ya'nf mukhayyaran [sic] /f kitabatihi wa-tarkihi; wa-qad kana al-zuhri yaktubu dhalika, wakhalafahu Ijalil}u bnu kaysan, thumma nadima 'ala tarkihi kalama I-tabi'fn. (On the differences between the opinions of al-Zuhrf and 1?lUi~ Kaysan see below, note 50). b. 43 Al-Dhahabt, Siyar a'lam al-nubala', II, 433. 44 'Abd al-Razaaq, al-Muljannaf, XI, 262, no. 20496. 45 Ibn Hazm, al-Il}kam /f uljuli I-al}kam, I, 311-23. 40 39 Al-Dhahabt, 136 M.J. Kister [jabunna].,,46 Another report says that people used to transmit from the traditions recorded by Abu Hurayra only utterances concerning Paradise and Hell.47 It is significant that the soundest traditions of Abu Hurayra were transmitted by al-ZuhrI.48 It was, again, 'Umar who enjoined people who went out to Iraq to reduce the number of traditions which they transmitted.t'' The scope which traditions should cover was not defined. $alil:l b. Kaysan and al-ZuhrI worked together collecting traditions on sunan; they collected the sunan of the Prophet. They were not, however, in agreement as to the sunan of the Companions. $alil:l b. Kaysan did not consider it appropriate to transmit the sunan of the Companions, as this was not a sunna in his opinion. AI-ZuhrI, however, wrote down both the sunan of the Prophet and of the Companions. "He won the day," says $aJ.il:l,"and I lost [{layya' tu]." 50 There was a need to draw a line between the Qur'an and the I}adith. Abu Sa'Id al-KhudrI warns the transmitters from turning the collected I}adiths into a "book," a kind of Qur'an; "learn by heart what we transmit as we did with the Prophet," he said.51 Stories about other peoples who collected the sayings and utterances of their prophets, sages, and saints were used as warnings for the believers. 'Umar asked the Prophet to grant him permission to write down the stories circulated by Jews and Christians, inn a nasan min a l-yahud wa-lna~ara yul}addithUna bi-al}aditha, a-Ia-la naktubu ba'{laha. The Prophet refused to give his permission and explained that Jews and Christians had become too deeply involved in writing: "I brought you a faith white and pure; were Moses alive he would have to follow me.,,52 46See al-Dhahabt, Siyar a'lam, II, 437. 47Ibid., II, 438. 48See ibid., II, 438. 49'Abdallah b. al-Mubarak, al-Musnad, 139-40; al-Dhahabl, Siyar a'lam al-nubala', 11,433. 50'Abd al-Razzaq, al-Mu~annaf, XI, 258, no. 2487; and see this report: Ibn 'Asiikir, Ta'rfkh, tahdhw, VI, 281; Ibn Kathtr, al-Bidaya wa-l-nihiiya (Beirut-al-Riyad, 1966), IX, 344; Ibn 'Abd ai-Barr, Bayan farf,l al-'ilm, II, 187; Ibn Khalfun al-Andalust, Asma'u shuyukhi I-imam malik b. anas, ed. Muhammad Zaynham Muhammad 'Azb (Cairo, n.d.), 154; Abu Nu'aym, Ifilyat al-auliya', III, 360 inf.-361 sup. al-Suyutt, Jam'u l-jawami', II, 813. 51Ibn 'Abd al-Barr, Jami' bayan al-'ilm, I, 64; and compare the report of Abu Burda about his father who erased the traditions transmitted by him, arguing that traditions should be transmitted orally and learnt by heart as he and his generation had done: al-DhahabI, Siyar a'lam al-nubala', ed. Ibrahtm al-Abyl!.ri (Cairo, 1957), II, 280, 287 ult.; Ibn 'Abd ai-Barr, Jami' bayan al-'ilm, I, 65-66. 52 Nasr b. Muhammad aI-Samarqandi, Bustan al-'ari/fn (Cairo, 1348),4, ult.-5 sup. And cf. Abu Bakr b. Abi 'Af.limal-Shaybanr, Kitab al-sunna, ed. Muhammad Nasir alDin al-Albant (Beirut, 1400/1980), I, 26-27, nos. 47-50. Cf. Ibn 'Abd al-Barr, Jiimi' bayan al-'ilm, I, 65: The Banil Isra'tl went astray because of the written scriptures which they inherited from their fathers. And cf. above, no. 29. Iii taqra'u l-qur'iina 'alii l-mu~l],afiyyfn 137 Knowledge of I],adfth should be kept in memory. Al-Khalil b. Ahmad said in a verse: "Knowledge is not what is contained in a book case, knowledge is only that which is contained in the heart."53 Ibn 'Abd al-Barr explains the reasons which brought about the dislike of writing down I],adfth. A collection of I],adfth should not be like a Qur'an, for a collected volume impedes the way of oral transmission. People would then rely on the book and neglect to learn by heart the transmitted knowledge.54 A I],adfth attributed to 'AlI b. AbI Talib says that 'All was told that people engaged in I],adfth and abandoned the Qur'an. Then, the angel Jibrtl descended to the Prophet and predicted that his community would fall in temptation after his death55 and would leave the Qur'an. When asked about the way of escape, the angel answered: "The revealed Qur'an": he repeated this three times.56 A similar prediction is recorded on the authority of al-Dahhak: "Time will come," he said, "when the I],adfths will increase until the book of the Qur'an will be abandoned, covered with dust, with nobody looking at it.,,57 This warning is given in the traditions attributed to AbU Sa'Id alKhudrI and other Companions of the Prophet, recorded in al-Khatib's Kitiib taqyfd al-'ilm.58 It was Shu'ba, a scholar with deep insight and a committed searcher of truth in this field,59who spoke out against the activities of the transmitters of I],adfth: "It is better to sit in the company of Jews and Christians than to sit with you," he said addressing these transmitters. He accused them of departing from the recollection of God, dhikru lliih, and from prayer, and called upon them to desist from their activities.P? bayan al·'ilm, I, 68: laysa bi-'ilmin ma I}awa l-qimatru: illa ma I}awahu l-~adru. And see Abu Talib al-Makkt, Qii.t al-qulii.b (Cairo, 1351/1932), II, 17 sup.; al-Bayhaqt, al-Madkhal ila l-sunani l-kubrii, 410. 54Ibn 'Abd al-Barr, Jami' bayan al-'ilm, I, 68; and see ibid., the saying of a scholar of I}adfth: la taktubii. fa-tattakilii., 55Scil. by being engaged in learning I}adfth -k. 56Ibn 'Asakir, Ta'rfkh dimashq, (Tahdhw), VII, 348. 57Ahmad b. Hanbal, Kitabu l-zuhd (Beirut, 1398/1978), 213. 58Taqyld, 36-40; and see Ibn 'Asakir, Ta'rfkh dimashq, VI, 14: ... turfdii.na an taj'alii.hii malfal}ifa .... And see the warning of Shu'ba (d. 160 H) stating that I}adfth distracts the believers from recalling the name of Allah, dhikru llah, and the obligatory prayers. Shu'ba asks the believers to refrain from busying themselves with I}adfth: Yahya b. Ma'tn, al-Ta'rfkh, ed. Ahmad Muhammad Nnr Sayf (Makka al-mukarrama, 1399/1979), II, 255, no. 4276; al-Fasawt, al-Ma'rifa wa-I-ta'rfkh, II, 284; Abu Nu'aym al-Isfahant, lfilyatu l-auliya', VII, 156. 59See al-Shiblt, Mal}asin al-wasa'il, 330: ... awwal man takallama /f l-rijali shu'ba; ma l·'ilmu 53 Ibn 'Abd al-Barr, Jiimi' and see ibid., the reports concerning the permissibility of examination of the validity of the traditions and the truthfulness of the transmitters, 331 60Ibn 'AdI, al-Kamil, muqaddima, 125. And see al-Khatrb al-Baghdadi, Mukhta~ar na~fl}ati ahli I-I}adfth, 31, inf.: ... malik b. anas qala li-bnay akhlhi abl bakrin wa- 138 lJ,adfth M.J. Kister Some scholars, however, pointed out the utility of dissemination of for a better understanding of the Qur'an and of the ritual practices. 'Imran b. Husayn justifies the study and the transmission of lJ,adfth by saying that lJ,adfth may serve as a tool to explain many ritual practices not included in the Qur'an.61 The opinions of the scholars of lJ,adfth as to the importance of tradition for the understanding of the Qur'an and for establishing the prescribed ritual practices are clearly reflected in the report of Abu Nadra. It is true, said 'Imran b. Husayn, that the prescribed prayers were mentioned in the Qur'an, but the number of rak' as in every prayer was only specified in the lJ,adfth.62 It was because of the importance of lJ,adfth that the believers should be careful not to transmit traditions of dubious transmitters. The famous scholar of lJ,adfth, Shu'ba, said that one should only record well-known traditions related by well-known scholars, uktubii 1mashhiir 'ani l-mashhiir.63 The Prophet is said to have told the believers to pay attention as to the persons with whom they talked and from whom they derived their faith, un~urii man tujalisiina wa-'an man ta'khudhiina dfnakum. At the end of time, Satans will appear in the garb of people of lJ,adfth, using the formulae lJ,addathana and akhbarana; people should, therefore, be cautious and inquire about the names of those persons and their Iathers.P" isma'ila bnay aM uwaysin: arakuma tul}ibbiini hadha l-sha'na wa-tatlubiinihi. qala: na'am. qala: in al}babtuma an tantafi'a bihi wa-yan/a'a llahu bikuma/a-aqilla minhu wa-ta/aqqaha. 61 'Abdallah b. al-Mubarak, Musnad, 143, no. 233; and see references of the editor. 62 'Abd al-Raszaq, al-Muljanna/, XI, 255, no. 20474. 63'Umar b. Ahmad b. Shahln, Ta'n1r.h asma'i l-thiqat mimman nuqila 'anhumu l-'ilm, ed. Athar al-Mubarakpnrt (Bombay, 1406/1986), 78. 64 Al-Nasilr, Ma/za' al-khala'iq, 15; Shirawayh b. Shahridar al-DaylamI, Firdausu 1akhbar, ed. Fawwaz Ahmad al-ZimirlI and Muhammad al-Mu'tasim bi-llah l-Baghdadt (Beirut, 1407/1987), I, 144, no. 358; and see the references ofthe editors. And see Ibn Sa'd, al-Tabaqiit al-kubra (Beirut, 1377/1958), VII, 194: ... Ibn SIrln: inna hadha l-'ilma dfnun /a-n~urii. 'an man ta'khuclhunahu. Cf. Ibn 'AdI, al-Kamil, Muqaddima, 227-29: "My people will perish for three vices-the 'aljabiyya, the qadariyya and the transmission of l}adfth on the authority of an unreliable transmitter," said the Prophet. And cf. al-Suyutt, Jam'u l-jawami' = al-Jami' al-kabfr (Cairo, 1978), I, 904, sup.: lii taqumu l-sa'atu l}atta yamshr iblfsu If l·turuqi wa-l-aswaqi yatashabbahu bi-l'ulama'i yaqUlu l}addathanf /ulanu bnu fulanin 'an rasuli llahi Ijalla llahu 'alayhi wasallam bi-kadha wa-kadha. And see al-Suyutt, Jam'u l-jawami', I, 1012: ... yakunu If akhiri I-zaman dajjalUna kadhdhabuna ya'tunakum mina l-al}adfthi bima lam tasma'u antum wa-la abii'ukum, /a-iyyakum wa-iyyahum la YUlJillunakum wa-la yaftinunakum. la taqra' U l-qur' ana' alii I-mufilJ,afiyyin 139 The prediction about forgers and Satans walking in the streets and markets, claiming false knowledge, quoting the isnads of "reliable" scholars and transmitting forged traditions, reflects, truly, the situation during the period of decline when forgers of isnads did not hesitate to appear in the market place and disseminate invented traditions. The flood of traditions circulating in the Muslim community in the early period is said to have aroused the concern of 'Umar, who tried to curb the activity of these transmitters. According to a report, 'Umar ordered to detain in Medina three Companions of the Prophet because of their efforts to disseminate the numerous IJ,adiths of the Prophet. The detained persons were Abu Darda', Ibn Mas'ud, and Abu Dharr.P'' Ibn Hazm refutes this report with great vigour.66 'Umar, as mentioned above, is said to have enjoined limiting the number of IJ,adiths transmitted by the Companlons.f" An utterance attributed to the Prophet recommends reducing the number of transmitted traditions: "It is sinful enough to transmit everything which a man has heard," said the Prophet.P'' In an interesting passage al-Dhahabi draws a line between the old times of the righteous 'Umar and his own time. In 'Umar's time, transmitters were prevented from circulating large amounts of traditions, even though they were people of truth and righteousness, and the IJ,adith itself was reliable. Now people transmit strange traditions and unknown stories, riwayat al-ghara'ib wa-l-manakir, provided with long chains of isnad, containing many groundless opinions and mistakes. Some of these people transmit forged traditions, groundless stories, abiitll, and untenable doctrines concerning the essentials and ramifications of religious law, al-mustalJ,ll Ii l-UfiUl wa-l-furii,', stories of asceticism and atrocious and bloody civil wars, malalJ,im.69 An early development, connected with the social standing of the scholars of IJ,adith and their ambitious striving to gain recognition and respect in the Muslim community, brought about the appearance of a special branch which originated on the margin of IJ,adith literature: treatises and books examining the reliability of the transmitters of IJ,adith, which contain praises for the righteous and reliable transmitters of traditions. 65 AI-DhahabI, Siyar a'lam al-nubala', II, 249; al-Dhahabt, Tadhkirat al-I}uffa~, I, 7; the list of the detained includes three names: Ibn Mas'ud, Abu Darda' and Abu Mas'nd al-Ansart, Al-Khatrb al-Baghdadr, Shara] a~l}ab al-I}adith, 87, no. 190. 66 Ibn Hazm, al-Il}kam Ii u~uli l-al}kam, I, 316 67 Al-Dhahabt, Siyar a'lami l-nubala', II, 433. 68 Al-Hakim al-Naysabart, al-Mustadrak, I, 112; 'Abdallah b. al-Mubarak, 01Musnad, 10, no. 19, and see the references of the editor; al-Munawt, Fay4u l-qadlr, IV, 551, no. 6236; and see the version in al-QayrawanI, al-Jami', 149 of a similar utterance attributed to Malik: laysa yaslamu rajulun I}addatha bi-kulli mii sami'a wa-la yakunu imaman abadan. 69 AI-DhahabI, Siyar a'lami l-nubala', II, 433. 140 M.J. Kister Compilations dealing with faults, vices and deficiences of scholars of lJ,adfth also came into being. The beginning of this branch of lJ,adfth scholarship is traced back to the very early period of Islam.?" 'All b. al-Madini (d. 234 H) interpreted the utterance of the Prophet: "there will remain a steadfast group of people who will fight for the cause of truth ... " as referring to the people of hadith; they care for the implementation of the Prophet's customs and protect the knowledge, 'ilm, i.e., the knowledge of I],adfth. Were it not for their activity, one would not be able to find any trace of the sunan of the prophets in the books of the Mu'tazila, the Jahmiyya, the Rafida, (i.e., the ShI'a -k), and the schismatic ahl al-ra'y.71 Muhammad b. al-Munkadir states that the word riiwiya was used exclusively to denote the transmitters of poetry; the transmitter of lJ,adfth was named 'iilim. 72 A significant tradition reported on the authority of the Prophet says that the Prophet named the people of lJ,adfth "Caliphs," successors of the Prophet. "They transmit my I],adfths and my sunna and teach them to the people," the Prophet said.73 Knowledge of lJ,adfth endowed the scholar a high position in society. The lJ,adfth scholar al-A'mash explained his success in society in unequivocal terms: "Were it not for the [knowledge]of Qur'an and lJ,adfth, I would have been a greengrocer in Kufa, selling onions.,,74 Reading the traditions of the Prophet was considered a kind of worship. According to one tradition the reader of lJ,adfth will be granted forgiveness of sins as if he were a reader of the Qur'an.75 A gifted and able scholar who memorised 100,000 lJ,adfths, including their isniids, gained the honorific title al-I],iifi~. 76 According to the Prophet, he who trans70See al-ShiblI, Mal}asinu I-wasa'il fi ma'riJati I-awa'il, ed. Muhammad al-Tunjf (Beirut, 1412/1992), 330-31: ... awwalu man Jattasha 'an amri l·mul}addithrn wajanaba 1-tf,u'aJa'a wa-I-matrtlkfn shu'batu bnu I-I}ajjaj .... Some scholars traced back the history of testing the reliability of the transmitters to the Prophet himself; see ibid., 330 inf. 71Ibn 'Adr, al-Kamil, muqaddima, 195. And see the different versions of this interpretation in al-Khatlb al-Baghdadt's SharaJ a~l}ab al-I}adlth, 26-27, nos. 46-51. Cf. al-Qagl 'Iyad, al-Ilma', 26. 72 Al-Ramhurmuzt, al-Mul}addith al-Ja~il, 180, no. 34. 73 Al-Ramhurrnuzt, al-Mul}addith al-Ja~il, 163, no. 2; al-Khatfb al-Baghdadt, SharaJ a~l}abi I-I}adrth, 30-32, nos. 58-59; al-Zurqant, Sharl) al-mawahib al-Iadunniyya (Cairo, 1328), V, 304; al-QagI 'Iyag al- Yahsubt, aI-lIma', 17. Nizam al Mulk, Abu 'AlI l-Hasan b. 'All, Juz' fihi majlisani min amalr l-~al}ib, ed. Abu Ishaq al-Huwaynr l-Atharf (Cairo, 1413/1993), 53, no. 22. And see ibid., 41, no. 11: '" sami'tu alshaft'r ratf,iya lliihs: 'anhu yaqiilu: "ldha ra'aytu rajulan min a~l}abi I-I}adfth [a-kaannr ra'aytu rasiila llahi §alla llahu 'alayhi wa-sallam." 74Cf. al-Khatib al-Baghdadi, SharaJ a~l}ab al-I}adfth, 135, no. 320; Ibn 'AdI, alKamil, al-muqaddima, 112. 75Al-Diyarbakrt, Ta'n"khu I-khamfs (Cairo, 1283), I, 219, inf.; it is noteworthy that some distinguished scholars got the honourable title amfru I-mu'minfna fi I-I}adfth; see ibid. 76 Al-Zurqant, al-Mawahib al-Iadunniyya, V, 304. Iii taqra'u l-qur'iina 'alii l-mu~lJ,afiyyfn 141 mits forty traditions concerning the sunna, will stand among a chosen group of scholars and fuqahii' on the Day of the Resurrection. 77 According to some traditions, the reading of lJ,adfth is not inferior to the reading of a Qur'anic sura.78 We can even find a tradition which states, outright, that the words of the Prophet, in matters of faith, are on the same level as revelation.P Another tradition formulated the standing of the lJ,adfth, in relation to the Qur'an, as a revelation granted to the Prophet by God, being, like the Qur'an, the Word of God.8o One tradition says that the reading of a lJ,adfth has a reward superior to voluntary prayer"! and voluntary fasting.82 The transmitters of lJ,adfth should be scrupulous of their ritual purity when communicating traditions. They should act with dignity during transmission and refrain from reporting traditions while walking or standing on a road.83 Malik b. Anas and Layth b. Sa'd never touched books of lJ,adfth except after attending to their ritual purity. 84 The initiation of a young scholar in order to join the circle of lJ,adfth was a serious event. The mother of Malik b. Anas dressed him in especially nice clothes before sending him off to attend his first lJ,adfth lecture.f" The atmosphere of lJ,adfth lectures was solemn and' serious. The lecture was sometimes accompanied by marks of awe such as sweating and trembling on the part of the transmitter. Being emotionally affected, the transmitter of lJ,adfth was often unable to quote the exact words of a tradition, and could only state that the wording is similar, but not al-QaQi 'Iyad , ol-Itmn'; 12-13. Al-Khatlb al-Baghdadt, Sharaf a~l}abi I-I}adath, 83, no. 180; al-Ramhurmuzt, alMul}addith al-fa~il, 178, no. 29. 79 See 'Alr b.Hazm, al-ll}kamfiu~uli I-al}kam, ed. Muhammad Ahmad 'Abd al-'Aziz (Cairo, 1398/1978), I, 135; and see ibid., 136: ... wa-I-dhikru ismun waqi'un 'ala kul/i ma anzala l/ahu 'ala nabiyyihi min qur'anin au min sunnatin wal}yun yubayyinu biha I-qur' ana .... 80 See Jalal al-DIn al-Suyutt, al-lfawali-I-fatawl, ed. Muhammad Muhyt l-Dtn 'Abd al-Harntd (Cairo, 1378/1959), 1,471: ... wa-amma hal yajuzu an yuqala "al-al}adlthu kalamu llahi" fa-na'am, bi-ma'na annaha min 'indi llahi ... ; and see ibid., 472, sup.: ... wa-qala I}assan b. 'atiyya: "kana jibn1 yanzilu 'ala I-nabiyyi, ~al/a llahu 'alayhi wa-sallam, bi-I-sunnati kama yanzilu bi-I-qur' ani. " 81 Al-Khatlb al-Baghdadt, Sharaf, 84-85, nos. 182-85. 82 Al-Khatlb al-Baghdadt, Sharaf, 85-86, nos. 186-88. 83 Al-Zurqanf, SharI} al mawahib, V, 304; and see al-Qa<;li'IYaQ al-Yahsubl, al-Ilmii", 50. 84 AI-QaQI 'IYaQ al- Yahsubr, Tartabu I-madarik wa-taqrfbu I-masalik li-ma'rifati a'iam madhhab malik, ed. Ahmad Bakir Mahmild (Beirut, 1387/1967), I, 161; and see ibid., I, 155: .,. kana miilik: idha jalasa li-I-I}adfth tawarjrja'a wa-jalasa 'ala ~adri firashihi wa-sarral}a lil}yatahu wa-tamakkana fi julusihi bi-waqarin wa-hayba. Thumma baddatn«, fa-qua lahu fi dhalika, [a-qiil«: ul}ibbu an u'a-Hima I}adatha rasuli l/ahi ... ; and see ibid., 179. 85 Al-Ramhurmuzt, al-Mul}addith al-fa~il, 201, no. 80. 78 77 See 142 M.J. Kister exact. 86 The inability to transmit exactly the traditions was a wellknown phenomenon. It is not surprising, then, that the Prophet is said to have given permission to transmit the meaning of the tradition, even if the transmitter added or omitted some expression. One should only be careful not to prohibit a permissible deed or allow a prohibited deed.87 The high opinion accorded to 1}adfth made it necessary to use special measures in order to eliminate unreliable transmitters, tendentious scholars and even forgers of 1}adfth. The most commonly adopted measure was the isniid, the chain of transmitters. The transmitters, or musnidun, had to be noble, sincere, just and truthful people. During the first period of Islam, before the fitna, transmitters of 1}adfth were not concerned about isniid; people were decent and truthful and did not transmit untrue traditions. In the early period of Islam, the respect for a noble and righteous transmitter was so high that a student of 1}adfth did not dare ask the master from whom he had received the tradition.f" At a later time, people started to inquire about isniids in order to ensure that those suspected of bid' a did not infiltrate into the ranks of mu1}addithUn and did not include innovations in their transmission.P'' Ibn al-Mubarak 86 See 'Abdallah b. al-Mubarak, al-Musnad, 140, nos. 227-28, and see the references of the editor. Cf. the interesting argumentation of Wathila b. al-Asqa' as to the permissibility of the transmission of the tradition bi-I-ma'na, comparing it with the transmission of the Qur'an in al-Tabaranf's Musnad al-shamiyyrn, ed. Hamdt 'Abd al-Majld al-Salafi (Beirut, 1409/1989), II, 368, no. 1510; and see the references of the editor. Al-Hakim, al-Mustadrak, I, 111; al-FasawI, al-Ma'rila wa-I-ta'rfkh, I, 817; al-Tabarant, al-Mu'jam al-kabrr (n.p., 1400/1980), IX, 129-33, nos. 8612-27; al-Shasht, al-Musnad, I, 394, II, 194, no. 762; Khaythama b. Sulayman al-Atrabulst, Min I}adrth khaythama ... , ed. 'Umar 'Abd al-Salam al-Tadmurl (Beirut, 1400/1980), 167. See also the tradition related about the Companion of the Prophet, 'Abdallah b. Mas'ad, in al-QaQr 'Iy~ 's ai-lima', 177: Ibn Mas'ud sometimes refrained for a whole year from mentioning the expression qiila rasulu lliihi ~allii lliihu 'alayhi wa-sallama. When he uttered this formula he would tremble and transmit the tradition saying: so or so, or a similar wording, aw hiikadhii aw nal}wahu aw shibhahu; and see the copious references of the editor. 87 AI-NazilI, Malza' al-khalii'iq, 13, ult.: '" qiilu: yii rasula lliihi, innii nasma'u minka I-I}adrtha wa-lii naqdiru 'ala ta'diyatihi. Fa-qala: Iii ba'sa bihi in zidtum au naqostum idhii lam tul}illu I}ariiman wa-Iam tul}ammu I}aliilan wa-a~abtumu I-ma'na. And cf. al-FasawI, al-Ma'rila wa-I-ta'n'kh, II, 19: 'Amr b. DInar used to transmit the prophetic tradition 'alii I-ma'nii, while Ibrahtm b. Maysara used to transmit according to what he heard; this way.of transmission is called 'alii I-Ial:f; and see the references of the editor. 88 See, e.g., al-FasawI, al-Ma'rila wa-I-ta'n'kh, 11,18: qiila qatiida: wa-lliihi in kunnii la-nahiibuhum an nas'alahum mimman sami'ta. 89 See, e.g., al-Ramhurmust, al-Mul}addith al-Ialfil, 208 inf.-209 sup.; Ibn 'AdI, alKiimil, al-muqaddima, 194. There were, however, some reservations as to the measures taken with regard to checking the reliability of those constituting an isnlid: alShafi'l states that the evidence of people with sectarian leanings, ahl al-ahwii', may be accepted; but the evidence of people of the ShI'I khaHiibiyya should be rejected, because they approve of false evidence, al-shahadatu bi-I-zur, given by their adherents. See Ibn ~alal], al-Muqaddima, 228-29; but see ibid., the contradictory opinions Iii taqra'ii. l-qur'iina 'alii l-m1.l.lj1J.aJiyyfn 143 stated that were it not for isniid, anyone could say what he wanted.P? The 1].adfth should not deal with injunctions touching upon Islamic law. God, therefore, prevented the mu1].addithii.n from finding a report based with an isniid on the authority of the Prophet or his Companions concerning such mattera.P! AI-Zuhri used severe language to reprimand the mu1].addith Ibn Abi Farwa, who reported traditions without isniids.92 The increase in the number of isniids, and in particular artificial and forged isniids which were made to show the veracity or reliability of a 1].adfth, undermined people's confidence in the voluminous collections of 1].adfth. Y~ya (b. Ma'in -k) is said to have invoked against the scholars who quoted complicated traditions with elaborate isniids: "May God punish these people who take care of the isniid traditions because they have made the people lie.,,93 The political struggles within the Muslim community, which began a short time after the death of the Prophet, the clashes between the different ideological factions like the Shi'a and the Khawari], the rise of the madhiihib, the struggle between the mawiilf, and the Arab population all these factors brought about the development of a rich 1J.adfth literature in the very early period of Islam. The events which took place during the life of the Prophet, and in the stormy period after his death, were duly recorded in the books of the sfra, the maghiizf, the ridda and the books of ta'n"kh. These books were usually arranged in the form of 1].adfth collections and the different reports were usually furnished with of other scholars who refuse the evidence of a bad innovator, a mubtadi'. And cf. 'Abdallah b. AbI Zayd al-QayrawH.nI, Kiiiibu I-jiimi', ed. Muhammad Abii l-Ajtan and 'Uthrnan Bi~~Ikh (Beirut-Tunis, 1402/1982), 147: qiila ma'n b. 'rsii: sami'tu miilikan yaqiilu: Iii yu'khadhu I-'ilmu 'an arba'atin wa-yu'khadhu 'amman siwiihum: Iii yu'khadhu min mubtadi'in yad'u ilii bid'atihi, wa-lii 'an sajfhin mu'linin bi-Isa/ahi, wa-lii 'an man yakdhibu If al}iidrthi I-niisi wa-in kiina yafduqu If al}iidrthi I·nabiyyi fallii lliihu 'alayhi wa-sallam wa-lii 'an man Iii ya'ri/u hiidhii I-sha'n; and see another version of the utterance of Malik, provided by the editors, ibid. 90 Al-RAmhurmuzI, al-Mul}addith al-/iil/il, 209, no. 96. Ibn al-Mubarak is even more outspoken: The isniid is a part of faith, al-isniid mina I-drn; were it not for the isniid anyone could say whatever he wanted; see Ibn 'AdI, al-Kiimil, al-muqaddima, 194-95; and see Ibn al-!;;allil}.,Muqaddimatu bni I-I/aliil} wa-mal}iisinu I-il!tiliil}, ed. 'A'isha 'Abd al-Rehman, (=Bint al-Shli~i') {Cairo, 1396/1976),378. 91 Ibn 'AdI, al-Kiimil, muqaddima, 195: wa-qiila ghayruhu: (in the text: ghayr -k) abii lliihu. an yaj'ala sunnatan au shanrlrejected was the permission to pray anywhere on Earth; every place on Earth would be considered a masjid, a place of prayer and prostration.P" See al-Tabart, Ta/sfr=Jami'u I-bayiin 'an ta'wl/i ayi I-qur'iin, XIII, 123-25, nos. 15132-33; cf. the sentence: .,. wa-kana man qablahum yaqro'una kitabahum na"aron, ~atta idha ro/a'uha lam yaMa"u shay'an wa-Iam ya'rifUhu ... ; and see ibid., 123, no. 15131: the wrath of Moses was caused by the fact that he found in the Tablets the virtues of another people, not of Bann Isra'Il. Al-Mawardt, Ta/sfr=al-Nukat wa-I.'uyun, ed. Khadir Muhammad Khadir (Kuwayt, 1402/1982), II, 62. Ibn Kathtr, Ta/sfru I-qur'ani I-'a"fm (Beirut, 1385/1966), III, 225-26. Idem, Shamii'ilu I-rosul, ed. MUI1~afa.Abd al-Wahid (Cairo, 1386/1967), ' 114-15. AI-Suyu~I, al-Durr al-manthUr (Cairo, 1314), III, 129. Ibn 'Asakir, Ta'rikh dimashq, tahdhrb, ed. 'Abd al-Qli.dir Badran (Beirut, 1399/1979), V, 264-65. Ibn Qayyim al-Jauziyya, Bada'i' al-/awa'id (Beirut, n.d.), repr., IV, 78. cr. Ibn Qayyirn al-Jauziyya, Hidayat al-~ayara /f ajwibati l-yahUd wa-I-na~ara (Beirut, n.d.), 127-28. AI-MajlisI, Bi~ar al-anwar, LVII, 317-18. See a fragment of the Munajat musa, recorded by Ma'mar on the authority of alZuhrI: Abil Nu'aym, lfilyat al-auliyii', III, 375--76 and see the note of Abil Nu'aym: hadha ~adrthun ghano min ~adfthi I-zuhriyyi, lam naktubhu ilia min 1}adrthi roba1}i bni ma'mar, wa-robah wa-man /auqahu 'udulun, wa-I-jababiri /f 1}adrthihi Ifnun wa·nakarotun; cf. this version on the authority of al-Zuhrf in Ibn AbI 'Al!im alShaybant, Kitabu I-sunna, ed. Muhammad N~ir al-Dtn al-Alban! (Beirut, 1400/ 1980), I, 305-306, and see the notes of the editor. And see the 1}adrth quoted from the Sunna of Ibn AbI 'A~im in al-Dhahabt's Mfzan al-i'tidal, II, 159--160, no. 3280, s.v., Sa'Id b. Musa al-Azdt. 146 Al-Husayn b. Mas'nd al-Baghawt, ai-Anwar /f shama'ili I-nabiyyi I-mukhtiir, ed. Ibrahtm al-Ya'qnbr (Beirut, 1409/1989), I, 8-9, nos. 7-9, and see the copious references of the editor. Al-Suyu~I, al-Khafa'i~ al·kubra, ed. Muhammad Khaltl Harras (Cairo, 1386/1967), III, 154, 186. Ibn Babnyah al-QummI, al-Khi~al, ed. 'All Akbar al-Ohaffarr, (Tehran, 1389), I, 201, no. 14. Ibn Khuzayma al-Naysabnrt, $a1}r1}, ed. Muhammad MUI!~afa.al-A'aamt (Beirut, 1391/1971), II, 6-7, nos. 788-91. AIMunawt, Fay~u I-qadlr (Beirut, 1391/1972), IV, 438-39, nos. 5880-83: (a) fu~~iltu 'ala I-anbiya' bi-sittin ... (b) fu~~iltu 'alii I-anbiyii' bi-khamsin ... (c) fu~~iltu biarba'in ... (d) fu~~iltu bi-arba'in bi-arba'fna. Idem, I, 566-68, no. 1174: ... u'tftu khamsan lam yu'tahunna a~adun wa-ju'ilat II al-ar~u masjidan wa-tahuron, [aayyuma rojulin min ummatf adrokathu I-faliitu /a-I-yufalli ... j and see the comments of al-Munawt: '" masjidan, ma1}alla sujudin wa-Iau bi-ghayri masjidin wuqi/a li·lfalati, /a-lii yakhtaHu bi-ma1}allin, bi-khilafi I-umami I-sabiqati, /a·inna I-falata la ta~iMu minhum iIIii /f mawii~i'a makhfu~atin, min na1}wi bay'atin au kanlsatin, /aubr1}at al-~alatu lana bi-ayyi ma1}allin kana .... Najm al-Dtn 'Umar b. Muhammad al-Nasaft, al-Qand /f dhikri 'ulama'i samarqand, ed. Muhammad al-FariyabI, alMarba' (Su'udiyya, 1412/1991), 368, no. 667: ... ju'ilat II al-ar~u masjidan ... And seeal-Suyntr, Jam'u I-jawami', I, 392, II, 522. Cf. Muwaifaq al-Dln Ibn Qudllma al-Maqdist, Dhammu I-muwaswisln, ed. Abu l-Ashbal aI-ZuhayrI Hasan b. Amtn Al Manduh (Cairo, Jlza, 1407), 33: ... wa-qala 'alayhi I-faliitu wa-I-salam: ju'ilat II al-ar~u kulluha masjidan wa-tahuron /a-~ay1}tuma adrokatka I-falatu /a-~al/i. Muhammad b. Ibrahtm b. aI-Mundhir al-Naysaburt, al-Ausat, ed. Abu Hammad Saghtr Ahmad b. Muhammad Hantf (Riya.Q., 1405/1985), II, 11-12, nos. 505-507. See no. 505:fu~~ilnii 'ala I-nasi bi-thaliithin: ju'ilati I-ar~u kulluha lana masjidan wa-ju'ilat turbatuhii lanii tahuron ... and see no. 507: ... wa-ju'ilat If kullu ar~in tayyibatin masjidan wa-tahflronj and see the note of the author: "qiila abu bakrin: wa-/f hadha I-~adrthi dall/un 'ala anna lIadhr yajuzu an yutayammama bihi mina I-ar~i al-tayyibu duna mii huwa minha najisun." lii taqra'u l-qur'iina 'alii l-mu§lJaJiyyzn 155 The idea that the "whole earth is a place of prayer and prostration," a masjid, for the believer seems to have survived in the Muslim community. It remained similar to the concept of pure faith, free from dependence on sumptuous mosque buildings, erected by kings and rich donors.lf? The idea that a mosque should be a modest building, not put up for profit or for parading luxury, or in order to vie with sanctuaries of other religions, was expressed in a seminar in Cairo in 1989, following the presentation of the Aga Khan Awards for Architecture. A famous builder and architect, Abdel Wahed al-Wakil was accused of trying to transplant Western and Judaeo-Christian ideas about "sacred art" into Islam. The point made by his critic, the Moroccan Professor Mahdi al-Mandjara, as summarized by Neal Ascherson.P" was that Islamic architecture was not sacred: the mosque was just a place of praying and teaching. "Islam came to desacralise the material world and to make the immaterial sacred instead." Further, he stated that "politics and reactionary movements were behind the attempt to give the mosque a significance it should not have." The discussion in this seminar is instructive for seeing how the idea that the "whole earth is a masjid," a place of prayer and prostration for the Muslim believer, has lived on to the present day. The end of the first century of Islam was a period of profound change in the transmission of lJadfth. The Umayyad rulers did their best in order to gather around them scholars of lJadfth who would support their ideas concerning authority and government control, basing themselves on traditions attributed to the Prophet, whether authentic or forged. The rulers did not refrain from using various stratagems in order to have the lJadzths of the Companions of the Prophet recorded.P'' Those who The I}adfth mentioned above in the version: u'tftu khamsan lam yu'tahunna al}adun qablr. .. , recorded by Ibn l,Iazm, is preceded by a note of the author, who writes: ''we are not permitted to follow a religious law, sharra, which existed before the Prophet." Ibn Hasm argues that the prophets preceding Muhammad were sent to their peoples and their prescriptions of the religious law, the ahara' i', were incumbent merely on the peoples to whom tliey were sent. See Ibn Hazm, al-Mul}alla, ed. Ahmad Muhammad Shakir (Cairo, n.d.), I, 65, no. 102. Ibn Qayyim al-Jauziyya, Hidayatu 1-l}ayara If ajwibati l-yahUd wa·l-na~ara (Beirut, n.d.) 77, ll. 2-3, 84. Al-Suyutl, al-Durr al-manthur, III, 125, ll. 4-5. l47See M.J. Kister, " 'A Booth Like the Booth of Moses': A Study of an Early Hadlth," BSOAS 25(1962): 150-55; repro "Variorum," Studies in Jahiliyya and Early Islam (London, 1980), no. VIII. 148"Islamic Visions, Ancient and Modern," Observer, Sunday, 22 October 1989. 149Cf. Ibn 'Abd al-Barr, Jami' bayan al-'ilm, I, 63: When Zayd b. Thabit visited the court of Mu'lI.wiya, he was asked about a tradition of the Prophet; Mu'awiya ordered a man of his court to write down his reply. Zayd b. Thabit reminded Mu'awiya of the Prophet's prohibition to write down his utterances and Mu'awiya ordered the tradition be erased. Al-Dhahabt, Siyar a'lami l-nubala', II, 431: Marwli.n ordered a scribe to sit behind a curtain and write down clandestinely the traditions transmitted by Abu Hurayra, 156 M.J. Kister kept company with governors were sharply condemned by pious scholars of lJ,adfth, who stated that a scholar of lJ,adfth loses part of his faith when he enters the court of a ruler. There was only one exception: the rule of the pious 'Umar b.'Abd al-'Azlz; the orthodox scholars of lJ,adfth gladly cooperated with the righteous Caliph. AI-ZuhrI says, probably with some satisfaction, that 'Umar b. 'Abd al-'Azlz ordered to write down the sun an of the Prophet; he and others wrote them down, [akatabniihii, and the written documents, the daJiitir, were dispatched to the provinces, each province getting a da/tar.150 At the same time, the Abbasids developed their claims for the caliphate.P! It was natural that new elements from among the population were called to take part in the discussion concerning the rights of the different candidates for the rule and control of the Muslim Empire. There were some changes in the way the reliability of different groups of people was evaluated. Orthodox scholars warned that one should be cautious concerning the traditions of poor mulJ,addithii.n. Shu'ba was the scholar who expressed this in plain words: "Do not record the traditions reported by the poor, because they lie to you." A note attached to the utterance mentions that Shu'ba himself was at that time poorer than a dog.152 It is noteworthy that the critical attitude towards the Bedouins changed entirely. In contrast to the former assertions as to the bad character of the Bedouins, Shu'ba states that the Bedouins do not lie in questions of lJ,adfth.153 The Prophet predicted that there would be violent civil wars after his death; the best people in these wars would be the Muslims of the desert, muslimu ahli l-bawiidf, who had no blood on their hands and did not touch forbidden property. 1M It is evident that an essential change took place in the opinions of the scholars of lJ,adfth towards the Bedouins. They are the righteous people, untainted by spilled blood or wealth. They, of course, Ibn 'Asakir, Ta'rikh dimashq, tahdhib, VI, 59 inf.: Marwan ordered one of his mawalr, Slilim b. al-Zu'ayzi'a, to write down the utterances of the Prophet transmitted by Abu Hurayra, who was seated behind the throne of Marwan; Slilim carried out the order of Marwan, After a year, Marwan invited Abu Hurayra to his court and asked him about the traditions which he transmitted a year ago; he repeated them exactly. Marwan attempted to test him and sent him a hundred dInars. Later, he sent him a messenger and asked Abu Hurayra to give the hundred dInars back, claiming that he had intended to send them to another person. Abu Hurayra apologized, saying that he had already spent the money, but asked to detract the sum from his payment of 'ata'. 150 Ibn 'Abd al-Barr, Jami' bayan, I, 76. 151 See, e.g., 'All Khan al-MadanI al-Shlrli.zI, al-Darajatu I-ra/i'a, 132-39. 152 Ibn 'AdI, al-Kamil, al-muqaddima, 247j Abu Nu'aym, Iftlyatu I·auliya', VII, 147, mentions that he was sustained by his nephew and his son in law. 153 See Ibn 'AdI, al-Kamil, al-muqaddima, 250. 154 Al-Tabaranr, Musnad al-shamiyyrn, II, 394, no. 1562: sa-yakunu ba'dr fitanun shidadun, khayru I-nasi fiha muslimu ahli I-bawadr lladhfna la yatanaddauna min dima'i I-nasi wa-amwalihim shay'an. Iii taqra'u l-qur'iina 'alii l-mu§~afiyyfn 157 need to obtain the required knowledge of l}adfth. It is not surprising that al-ZuhrI is said to have gone many times to visit the dwellings of the Bedouins to teach them ~adfth.155 The strong injunction against teaching knowledge of Muslim law to ruffians and people of the lowest classes, formulated in the saying of Makhul: "tafaqquhu l-ra'ii'i fasiidu l-dfn wa-tafaqquhu l-siflati fasiidu l-dunYii," 156 totally lost its importance. The new trend found its expression in the well known saying of alZuhrI: qad akrahanii hii'ulii'i l-umarii' .... This saying was given several contradictory interpretations.P? It may, however, be remarked that an expression resembling to some extent that of al-Zuhri, can be traced to an earlier authority. In a story reported by Shahr b. l,Iaushab158 about his journey to Syria at the time of Yazld b. Mu'awiya, he mentioned that he met Nauf (obviously al-Bikalt) and 'Abdallah b. 'Amr b. al-'AS. When Nauf noticed 'Abdallah b.'Amr b. al-'AS, he cut short the transmission of a l}adfth in which he was engaged. 'Abdallah encouraged him to continue, but Nauf refused, saying 'Abdallah was a Companion of the Prophet and it was more appropriate that he should transmit traditions. 'Abdallah said that: "These umarii' prevented us from transmitting ~adfth," inna hii'ulii'i qad mana'unii 'ani l-~adfth-ya'nf l-umarii', When Nauf beseeched him, he agreed to tell those present a l}adfth about the apocalyptic events preceding the advent of the Dajjiil.159 We have here a phrase reminiscent of al-ZuhrI's expression. The difference in time between the two phrases is interesting: 'Abdallah b. 'Amr b. al-'AI? died ca. 70 H. Muhammad b. Muslim al-ZuhrI died in 124 H. 'Abdallah b. 'Amr b. al-'AI? was prevented from transmitting traditions, al-ZuhrI had an aversion to writing them down, but was compelled to do it. In both cases we have an interference on the part of the Umayyad umarii'. The formulation of al-Zuhrf's statement deserves notice: kunnii nakrahu kitiiba l-'ilmi ~attii akrahanii 'alayhi hii'ulii'i 1umarii'u, fa-ra'aynii an Iii namna'ahu al}adan min a I-muslimfna.16o The logical construction of the statement of al-Zuhri is incoherent: the fact KathTr, al-Bidaya wa-l-nihiiya (Beirut-Riyad, 1966), IX, 345. 'Abd al-Barr, Jami' bayan al-'ilm, I, 160 inf.; al-Tartusht, al-Ifawadith wal-bida', 72. 157 See T. Ivanyi, On the Linguistic Methods of I. Goldziher, Jubilee Volume 0/ the Oriental Collection: 1951-1976 (Budapest, 1978), 109-110. Sezgin's attempt in GAS I, 74 and 281, to correct Goldziher's reading and translation is far fetched. I would like to thank Dr. Miklos Muranyi for drawing my attention to this article and providing me with an offprint. 158 See on him Ibn 'Asakir, Ta'n"kh·tahdMb, VI, 345-46; Ibn Hajar al-'AsqalanT, TahdMbu l-tahdMb, IV, 369-72, no. 625. 159 'Abd al-Raazaq, al-Mul/anna/, XI, 377, no. 20790. Al-Hakim, al-Mustadrak, (Hyderabad, reprint al-Riyaq, n.d.}, IV, 486-87. 160 Abu Bakr al-BayhaqT, al-Madkhal ila l-sunani l-kubra, 409, no. 739. 156 Ibn 155 Ibn 158 M.J. Kister that the umarii' compelled him to write down the 1J,adfth does not imply that he had to dictate the 1J,adfth to others.161 It would be too simple to suppose that al-Zuhri was angry at the fact that he had to gather traditions for the Caliph. He used to visit the court of the Caliph and received marks of respect and attention at the court. He was highly esteemed as a colleague and the mere mention of a scholar by him was considered a recommendation of that scholar to the Caliph.162 The large number of traditions left by al-ZuhrI after his death and found in his home and the numerous traditions of al-Zuhri found in the library of Malik b. Anas,163bear evidence to the fact that al-Zuhrl wrote down 1J,adfth, and not in negligible numbers. The great number of students that he had, and the books of 1J,adfth to which he often granted his consent, even without reading the text, imply that alZuhrI did not refrain from writing and dictating 1J,adlth. The construction of the sentence: ... akrahana 'alayhi hii'ulii'i I-umarii'u, fa-ra'aynii an Iii namna'ahu al)adan mina I-muslimln ... , "We had an aversion to the recording of knowledge, i.e., the I)adlth, until these amlrs compelled us to it, and we then considered it right not to prevent anyone of the Muslims to write down I)adlth" - is rather vague. It is not absolutely clear what the phrase "fa-ra' aynii ... " implies. A rare case of this kind is probably the following I)adlth of the Prophet: "kuntu nahaytukum 'an ziyiirati l-qubur, fa-zuril l-qubiira, fa-innahii tuzahhidu fi I-dunyii wa-tudhakkiru 161 See al-Khattb al-Baghdadt, Taqyidu I-'ilm, 107; and see the copious references of the editor. And see Ibn 'Abd al-Barr, Jami' bayan, I, 77:... istaktabani l-mulUku fa-aktabtuhum, fa-stal}yaytu llaha idh katabahii l-mulUku alia uktibahii li-ghayrihim. And see ibid., I, 76:... kunna nakrahu kitaba I-'ilmi I}atta akrahana 'alayhi hii'ula'i I-umara'u, fa-ra'ayna an la namna'ahu al}adan mina I·muslimina. And see this version: 'Abd al-Razzliq, al-Muflannaf, XI, 258, no. 20486. A similar version is recorded in Abu Nu'aym's lfilyatu I-auliya', III, 363: kunna nakrahu I-katb I}attii akrahana 'alayhi I-sul~iin, fa-karihnii an namna'ahu I-nasa. And ibid., 363: Abu l-Mulayh: kunna Iii na~ma'u an naktuba 'inda I-zuhri I}atta akraha hishamun alzuhriyya [a-kataba li-banihi, fa-kataba I-nasu I-I}adith. Another tradition, ibid., 361, says that Hishim sent al-ZuhrI two scribes who wrote down traditions dictated by him for his son during the course of a year. 162 See Ibn KathIr, al-Bidiiya, IX, 345, inf.: AI-ZuhrI was asked at the court about Sa'Id b. al-Musayyab and gave a favourable opinion about him; when ZuhrI came to Medina and greeted Ibn Musayyab, he did not reply. When asked about his uncouth behaviour he answered: "You mentioned me to the Bann Marwin." The reaction of Ibn al-Musayyab indicates that al-ZuhrI was highly esteemed at the court of the Caliph and that the pious Ibn al-Musayyab was vexed about it, fearing that he might be invited to the court. See the comprehensive article of M. Lecker on the political and cultural activities of al-ZuhrI, in his "Biographical Notes on Ibn Shihab al-Zuhrl," Sixth International Colloquium: From Jiihiliyya to Islam (Jerusalem, 1993). 163 See Abu Nu'aym, lfilyatu I-auliya', III, 361 and al-QiQI 'IyiQ, Tartibu I·madiirik wa-taqnou I-masiilik li-ma'rifati a'liim madhhab malik, ed. Ahmad Bakrr Mahmild (Beirut, 1387/1967), I, 149. And see Ibn Sa'd, al-Tabaqatu I·kubrii, al-qismu 1mutammim, ed. Ziyad Muhammad Mansur (al-MadIna al-munawwara, 1408/1987), 170; and see the copious references of the editor. Iii taqra'u l-qur'iina l_iikhira.164 'alii l-mu~l}afiyyfn 159 The fa in fa-zurU denotes a reversal of the prohibition to visit graves into a positive injunction to visit them. In our case, the order to write l}adfth, which the speaker deplores, is followed by the fa of fa-ra' aynii, which may be explained: "and as a result of the ruler's command and of the fact that we were compelled to write l}adfth, we came to the conclusion that we shall not prevent any Muslim from writing of the 1],adfth." The only assumption which may be put forward is that the 1],adfths which ZuhrI was bidden to write down for the sons of the Caliph were of an official character. They may have touched upon events which affected peoples' opinions, such as those connected with the role of some Qurashi enemies of the Prophet who later embraced Islam and became virtuous believers.P" Other 1],adfths which may fall into this category are those that contain unknown injunctions of the Prophet concerning the women and children of enemies put to death,166 or the Prophet's injunction against killing hypocrites who pray and utter the shahiida, 167 or the behaviour of tax collectors in cases of attempted bribery,168 or the rules of jizya levied from the Zoroastrians.P? These kinds of traditions seem to be the reason why al-Zuhrf was vexed and decided to change his manner of transmission, permitting every Muslim to write down l}adfth. A puzzling case of such a tradition is recorded in Ibn Hazm's alI1J,kiim If u~uli l-al}kiim.170 AI-ZuhrI records a document of the Prophet concerning the ~adaqa. It begins with the phrase: "hiidhihi nuskhatu kitiibi rasuli lliihi M lladhf kataba If l-sadaqa" The document was in the possession of the family of 'Umar b. al-Khattab. AI-ZuhrI provides additional details: The document was read to him by Salim b. 'Abdallah b. 'Umar and he learnt it by heart. This document was copied by 'Umar b. 'Abd al-'AzIz from the text of 'Abdallah b. 'Abdallah b. 'Umar and Salim b. 'Abdallah b. 'Umar when he was the amir of Medina; he then ordered his officials to act according to this document. The later Caliphs continued to order the implementation of the document until Hisham b. Muhammad b. HanI ordered to copy the document and to send it to all of his governors and ordered them to act according to the document.F! Ibn Hazm criticizes sharply the fact that this document was granted legal authority. The document is, in fact, a sheet, ~al}f/a, not provided with proper isniids. Besides, only eighty years after the death of the 164Al-Munawt, Fa1l4U l-qadrr (Cairo, 1391/1972), V, 55, no. 6430. 165See, e.g., the story of !;lafwll.n Umayya and his wife, the daughter of aI-Waiid b. b. al-Mughtra, and their conversion to Islam: Ibn 'Abd al-Barr, Tajrfdu l-tamhrd, 152-53, nos. 482-83, and see ibid., 152, no. 478. 166See, e.g., Ibn 'Abd al-Barr, Tajrfdu l-tamhrd, 147, no. 468. 1611bn 'Abd al-Barr, al-Tajrfd, 144, no. 458. 168Ibn 'Abd al-Barr, al-Tajrfd, 138-39, no. 438. 169See, e.g., Ibn 'Abd al-Barr, Tajrfdu l-tamhrd, 154, no. 487. 1101,289-90 111This is probably a mistake; read: until Hisham ordered Muhammad b. HlI.nI.... 160 M.J. Kister Prophet did people begin to act according to this ~alJ,ffa. The governors of 'Uthman followed another document. The governors of 'All, of Ibn al-Zubayr and Abu Bakr as well did not act according to this document. The Medinan family of Hazm, al hazm, was in the possession of another ~alJ,ffa. Thus, one wonders what caused the practice of the iniquitous Waltd and the caliphs who succeeded him, whose practices are not to be taken into consideration, mimman la yu'taddu bihi, (except 'Umar b. 'Abd al-'AzIz), to be regarded as preferable to the practice of Ibn al-Zubayr, of 'All, of 'Uthman and of AbU Bakr al-Siddlq, This difference of opinions must be resolved according to the injunctions of the Qur'an and the practice of the Prophet as proved by traditions with sound asanfd.172 The criticism of Ibn Hazm is an example of strict, unbiased and uncompromising evaluation of a legal practice according to the validity of recorded traditions. The transition into a new period of lJ,adfth transmission is highlighted by a statement of Malik b. Anas, the student and friend of al-Zuhrl. "If knowledge is barred from common people because of the chosen group, the kha~~a, the chosen group will not get any good from it, lam tantafi' bihi l-kha~~a," said Malik.l73 The idea that lJ,adfth should be spread and transmitted even by men who know less than those to whom the traditions are transmitted gained wide expression in books of lJ,adfth, compendia of ta~awwuf, collections of adab and books of ta'n"kh. A tradition of this kind which was in wide circulation in the second part of the second century is: naq.q.aralla;hu imra'an.174 172 Ibn Hazrn, al-Il}kam If u~uli I·al}kam, I, 289-93; see also the discussion concerning the legality of the practices of the governors in the different provinces of the Muslim Empire. And see, e.g., the information about the various documents concerning the ~adaqa in al-Haklm's al-Mustadrak, I, 390-97. 173 AI-Qii.Q.I 'IYaQ, Tartrbu I-madarik, I, 160: Ja·qala malik: inna I-'ilma idha muni'a mina I·'iimmati li-ajli I-khii~~ati lam tantafi' bihi I-khiiffatu. And see ibid., 188: ittaqu lliiha If hiidhii I·'ilmi wa-lii tanzilu bihi dara magi"atin wa-baththiihu wa-Ia taktumiihu. And see 189: ittaqii llaha wa-nshurU hadha I-'ilma wa·'allimiihu wa-/{i taktumiihu. 174 See Abu 'Ubayd al-Qasirn b. Sallam, al-Khutab wa-I-mawa'i~, ed. Ramadan 'Abd al-Tawwab (Cairo, 1406/1986), no. 140,205-207: (the first part of the combined tradition), ... Zayd b. Thabit-the Prophet: ... nar!-gara llahu imra'an sami'a minna I}adfthan Ja-I}amalahu I}atta yuballighahu ghayrahu, Ja-rubba I}amili fiqhin li-aJqaha minhu, wa-rubba I}amili fiqhin laysa bi-Jaqrhin. "... may God illuminate the man who heard from us a I}adrth and carried it until he forwarded it to another person, because it often happens that a man carries knowledge of the law to a man who is more familiar with the law than himself, and it often happens that a man who carries knowledge of the law is himself not a man of the law, laysa bi·Jaqrhin"; and see the references of the editor. Other versions of this tradition: Ibn 'Abd al-Barr, Jami' bayan al-'ilm, I, 38-43; II, 27. Ibn Taymiyya, al-Jawab al-I/al}rl} Ii-man baddala dina l-masi1.l, ed. 'All alSayyid Subh al-MadanI (Cairo, 1381/1962), III, 132; and see the arguments of Ibn Taymiyya concerning the understanding of the transmitter of the tradition. And see lii taqra'ij l-qur'iina 'alii l-mu~l],afiyy'n 161 Ibn Taymiyya, al-lfasanatu wa-l-sayyi'atu, ed. Hanan bint 'AIIb. f.Iafi~(Cairo, 1408/ 1988), 65; and see the references of the editor. AI-Qaq.I'Iyad al-Yahsubl, al-Ilmii", 13, 15, li-yuballigha l-shahidu l-gha'iba [a-inna I-shahida 'asa an yuballigha man huwa aw'a lahu minhu; and see the references ofthe editor Ahmad Saqr. Al-Munawt, Faytju l-qadir, IV, 29, no. 4443: ... ml,lima llahu imm'an sami'a minna l,Iadfthan fa-wa'ahu, thumma ballaghahu man huwa auw'a minhu; see the explication of al-Munawt, Al-Khattb al-Baghdadr, al-Faqfh wa-lmutafaqqih, ed. Isma'tl al-Ansarr (Beirut, 1400/1980), II, 71. Ibn al-'Arabi, Al,lkamu I-qur'an, ed. 'All Muhammad al-Bijawt (Cairo, 1387/1967), I, 49-50; and see the discussion concerning the duty of forwarding the l,Iadfth to another person. Ibn Kathir, 1'u/.lfatu l-talib bi-ma'rifati al,ladfthi mukhta~ari bni l,Iajib, ed. 'Abd al-Ghani b. Humayd b. Mahmnd al-Kubaysi (Makka al-mukarrama, 1406), 212-13, no. 102; and see the references of the editor and his evaluation of the l,Iadlth. Al-Tabarant, al-Mu'jam al-kablr, ed. Hamdr 'Abd al-Majtd al-Silaff (n.p., n.d.), XVII, 49, no. 106. And see the version in Abii Talib al-Makki's Qutu l·qulUb, II, 16 and his notes. AlMuttaqi l-Hindl, Kanzu l-'ummal (Hyderabad, 1382/1962), X, 127-28, nos. 1082-85, 131-32, nos. 1112-20, 154, no. 1394. Al-Shafi'I, al-Risala (Cairo, n.d.), 126. AlTa~awi, Mushkilu l-athiir (Hyderabad, 1333), II, 231 inf.-233; the word jiqh rendered by fahm. Al-Qastallant, Sharl,l al-mawahib al-Iadunniyya (Cairo, 1328), V, 304 inf. Khalifa b. Khayyat, Musnad, ed. Akram Qiya' al-'Umari (al-Madina al-munawwara, 1405/1985), 47-48, no. 46; and see the references of the editor, Abii Bakr Ahmad b. al-Husayn al-Bayhaql, al-Arba'una al-~ughra, ed. Abii Ishaq al-Huwaynr al-Athari (Beirut, 1408/1988), 11-18, no. 1; and see the copious references of the editor. AlRamhurmuzt, al·Mul,laddithu l-fa~il, 164-69, nos. 3-11; and see the notes and references of the editor. AI-Kha~Ib al-Baghdadt, Shamfu I-l,Iadlth, 17-19, no. 24-26. AI-Wa.qidi, al-Maghazf, ed. MarsdenJones (Oxford, 1966), 111,1103. Ibn Babtiyah al-Qummi, al-Khi~al, ed. 'Ali Akbar al-GhafIarI (Tehran, 1389), I, 149, no. 182. Abii Yiisuf, Kitabu l-kharaj (Cairo, 1382), 9 inf.-p. 10 sup. Malik b. Anas, Risalatu I-imam malik /f l-sunan wa-I-mawa'i~ wa-I-adab, ed. 'Abdallah Ahmad Abii Zaynab (Cairo, 1403/1983), 24. AI-Haytham b. Kulayb al-Shasht, Musnad, ed. Ma~fii~ al-Rahrnan Zaynullah (al-Madtna al-munawwara, 1410), I, 314-16, nos. 275-78; al-MundhirI, alTarghlb wa-I-tarhlb, ed. Muhammad Muhyi l-DIn 'Abd al-Hamtd (Cairo, 1379/1960), 1,85-86, nos. 150-53; Abu 'Abdallah al-Surt, Jus'; MS Leiden Or. 2465, fol. 2a, sup.; al-Snrt, al-Fawa'id al-muntaqat 'ani I-shuyukhi l-kujiyyfn, ed. 'Umar 'Abd al-Salarn TadmurI (Beirut, 1407/1987), 39, no. 2, and see references; al-Hakim, al-Mustadmk (Riyad, n.d.), repr. of the Hyderabad edition, I, 77; Ibn 'Asakir, Ta'nkh dimashq al-kablr, ed. 'Abd al-Qadir Badran (Beirut, 1399/1979), III, 264; al-Nasillt, Maf~a' al-khala'iq manba' al·l,laqa'iq (Cairo, 1293), 13; al-Suyutr, Jam'u l-jawami' (Cairo, 1978), I, 853, II, 513; 'Abd al-Hakam al-Ishbili, al-Al,lkam al-kubrii, MS Br. Mus. Add. 27, 253, fol. 5b; al-HaytamI, al-Zawajir 'an iqtiraji l-kaba'ir (Cairo, 1390/1970), I, 97; al-Shafi't, al-Risala (Cairo, al-Maktaba al-tijariyya, n.d.), 106; al-Shiblt, Mal,lasin al-wasa'il ila ma'rifati I-awa'il, ed. Muhammad al-Tiinji (Beirut, 1412/1992), 37, penult.; al-Suhrawardt, 'Awarif al-ma'arif (Beirut, 1966), 19; Abii Nu'aym, lfilyatu I-auliya' (Beirut, 1387/1967), IX, 308; al-Subkr, Tabaqat al-shaji'iyya, ed. Mahmud Muhammad al-Tana~i and 'Abd al-Fattah Muhammad al-Hulw (Cairo, 1383/1964), I, 319-21, and see the discussion; al-Kultnt, al-Ka/f, ed. Najm al-Dln al-Amili and 'All Akbar al-Ghaflari (Tehran, 1386), I, 332-33, nos. 1-2; al-Haythamt, Majma' al-zawa'id (Beirut, 1967), I, 137-40; al-Bayhaqr, Ma'rifatu I-sunan wa-I-athar, ed. Ahmad Saqr (Cairo, 1969), I, 43, and see references; Muhammad b. Hibban al-Bustt, Kitab al-majrul,lfn, ed. Mahrnud Ibrahim Zayid (Beirut, n.d.), I, 5, and see note I; al-Majlisr, Bil,laru I-anwar (Tehran, 1384), XXI, 138. Shirawayhi b. Shahridar al-Daylamt, Firdausu I-akhbar, ed. Fawwas Ahmad al-Zimirli and Muhammad alMu'tasim bi-Ilahi al-Baghdadi (al-Ramla al-bayda', 1407/1987), V, 30, no. 7081; and see the references of the editors; 'Ali b. al-Hasan al-Khila't, al-Fawa'id al-muntaqat 162 M.J. Kister It is evident that this J:&adlthwas well known in the middle of the second century. This is proven by the fact that AbU Yusuf (d. 182 H) and Malik b. Anas (d. 179 H) recorded it in their books. One of transmitters of the 1}adlth, as recorded by AbU Yusuf, is Ibn Shihab al-ZuhrI. This is not surprising. The Banu Isra'Il, as already mentioned, heedlessly and stubbornly refused to accept the grace of God to read the Torah by heart; the Torah would then be read by a man, a woman, a free-man, a slave, a boy or an old man.175 It is startling how the idea that 'ilm may be transmitted by all classes of people was embraced by Muslim scholars. The old idea that 1}adlth should be transmitted only by ashraf was discarded. The new idea extolled the transmission of 1}adlth by every person in Muslim society, young or old, rich or poor, and is very reminiscent of the grace of God, which was to be granted to Banu Isra'tl. A 1}adfth recorded on the authority of Ibn 'Umar says: "The Prophet [I?] said: Write down this knowledge from every rich and poor man, from every young or old man. He who abandons knowledge because the man of knowledge is poor or younger than he, let him take his seat in Hell."176 The traditions quoted above bear witness to the fact that the idea of 1}adlth being transmitted only by the ashraf and that its transmission should be controlled by rigorous scholars and honourable transmitters, was gradually abandoned from the beginning of the second century onwards. The transmission of J:&adfths,edifying stories, stories of prophets and saints, was widely disseminated by the new generations of scholars, among whom the mawall probably formed the majority. al-~isan, MS Museum al-Aqllli., no. 91, fol. 35b. Muhammad b. Ja'far al-Kattant, Na~m al-mutanathir mina l-~adrth al-mutawatir (Cairo, n.d.), 33-34, no. 3. 175.,. wa-aj'alukum taqro'iina l-taurata 'an ~ahri qulUbikum, yaqro'uha l-rojulu minkum wa-l-mar'atu wa-l-~urru wa-l·'abdu wa·l-~aghfru wa-kabfru. See al-Qur~ubI, Ta/sfr, VII, 297. 176 Al-Samarqandi, Bustan al-'arifin, 6.: '" 'an nafi'in 'an ibn 'umaro rotjiya llahu 'anhum qala, qala rosiilu llahi ~alla llahu 'alayhi wa-sallam: "uktubii hadha l-'ilma min kulli ghaniyyin wa-/aqrrin wa-min kulli ~aghfrin wa-kabrrin. wa-man taroka 1'ilma min aj/i anna ~a~iba l-'ilmi /aqrrun au a~gharu minhu sinnan /a-l-yatabawwa' maq'adahu mina l-nari." 

arfida.pdf "EXERT YOURSELVES, 0 BANU ARFIDA!": SOME NOTES ON ENTERTAINMENT IN THE ISLAMIC TRADITION M.J. Kister The Hebrew University of Jerusalem In memory of Ilse Lichtenstadter I In the period of the Jahiliyya, recitation of verses containing satirical abuse of rival tribes was often accompanied by singing songs and beating tambourins. Such performances apparently continued in Islamic times, though the content and character of the songs changed in conformity with the new circumstances. A tradition concerning recitation of poetry and singing in 'A'isha's home in the presence of the Prophet became a subject of lively debate as to the permissibility of listening to such recitation and singing. Another tradition describing a meeting of the Prophet with a group of young Abyssinians who performed dances and plays in the presence of 'A'isha aroused a controversy concerning the presence of women at such performances and about the permissibility of singing, dancing and playing with javelins on the occasion of religious festivities. A report recorded by 'Abd al-Razzaq (d. 211 AH) in his Mu~annaf1 on the authority of Anas b. Malik says that the Abyssinians played with their javelins out of joy on the arrival of the Prophet in Medina. Another report has the event taking place in the court2 of the Prophet. The Prophet stood at the door of 'A'isha's chamber, covered her with his garment and allowed her to watch the Abyssinians' play in the mosque.3 A third tradition recorded by 'Abd al-Razzaq4 shows 'Vmar assaulting the Abyssinians who played in the mosque of the Prophet: he pelted them with pebbles, but the Prophet asked him to leave them alone. 1 'Abd al-Razzaq, Mu§annaJ, Ijabfbu l-Ral].man al-A'~amf, ed. (Beirut, 1392/1972), X, p. 466, no. 19723. 2 "Court" is a translation of the Arabic dar. Dar often denotes a compound building, sometimes of considerable dimensions, containing in somt: cases stores, workshops, storage spaces and even markets. See my "Some reports concerning Mecca," JESHO 15 (1972): 85-86 ; Ibn Ijajar, al-I§aba, V, p. 744 supra; Suhaylf, al-Raurf, al-unuJ, 'Abd al-Ral].man al-Wakfl, ed. (Cairo, 1970), VI, pp. 333-334 3 'Abd al-Razzaq, al-Mu§annaJ, X, p. 465, no. 19721. 4 Ibidem, X, p. 466, no. 19724. 53 54 M.J. Kister An examination of the various versions of these traditions may elucidate the circumstances in which they originated and may help to gain insight into the development of the ideas concerning play and entertainment in early Muslim society. Ibn Khurdadhbih (d. 300 AH) records a report on the authority of <.A>isha:5 Abu Bakr entered

Social and Religious Concepts of Authority in Islam

Jerusalem Studies in Arabic and Islam 18 (1994): 84-127

Social and Religious Concepts of Authority in Islam

Author:

M. J. Kister

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social_religious.pdf SOCIAL AND RELIGIOUS CONCEPTS OF AUTHORITY IN ISLAM In memory of my brother Aharon Kister. The commonwealth set up by the prophet Muhammad in Medina, including various tribal groups and factions, united by the superimposed ideas of the new religion of Islam, formed the umma, the community of Islam. This unprecedented body politic in the north of the Arabian peninsula originated and developed in its first stages due to the undisputed authority of the Prophet, who served as the sole guide, leader, judge, and legislator of the community; he derived his authority from the continuous revelation granted to him by God. The character of the Prophet was moulded according to the Qur'an, as formulated in a concise utterance of 'A'isha.I In Muslim tradition the Prophet is depicted as a symbol of righteousness and justice than whom nobody could be more just.2 He acted equitably See, e.g., Abu l-Shaykh, Akhlaq al·nabi, pp. 19, 29: ...qalat: kana khuluqu rasuli Il1Jhi (~) al-qur'ana ... ; al-SuyutI, al·Durr, 6, 251; Ibn Kathlr, Ta/sir, 7, 80-81; Ibn Kathlr, Shamti'i/, pp. 57-58; Ibn AbI l·ijadld, SharI} nahj, 6, 340; al·Mubarrad, al·Ft14i/, p. 16; and see al-SulamI, Adab al·~ul}ba, p. 23, n. 4 [the references of the editor]; al-Munawi, Fay4, 5, 170, no. 6831. See, e.g., the story about the meeting of Ohu I·Khuway~ira with the Prophet (and the story of OM I-Thudayya): Ibn Hisham, al-Sira, 4, 139 [..ja-qala: lam araka 'adalfa; (qala): /a-ghat/iba I-nabiyyu (~), thumma qtila: waylJaka, idllli lam yakuni 1'adlu 'indi /a- 'indo man yakunu ... ];al-ijumaydI, al-Musnad, 2, 55, no. 1271; 'Abd al-Razzaq, al·Mu¥Jnna/, 10, 146, no. 18649 [...i'dil ya rasula Ilt1hi,/a-qtila: waylaka, wa·manya'dilu idha lam a'dil...]; Mul;lammad Mu~tafa l-A'?amI, Diriisatji l'I}adithi I'nabawiyyi, Juz' Abi l-Yamtin al·!fakam b. Na/i', p. 157; al·ZurqiinI, SharI} al· mawtihib, 7, 227-28; al-WaqidI,al-MagJuizi, p. 948; al-Wal;lidi, Asbdbal·nuzul, p. 167; al-Suyuti, Lubtibu l·nuqul, p. 118; al-Suyu~I,]am' al·jawami', 2, 530; Ibn 'Asiikir, Ta)rikh (tahdhib), 6, 239; al-Oamlri, !fayat al'I}ayawtin, 1, 233; Ibn al·Athlr, al·MurflWl', p. 162; Ibn ijazm, al-Fi¥Jl, 4, 53; Ibn ijajar, aH~ba, 2, 411, no. 2452; Ibn Tawus, al-Mal4l1im wa-lfilan, p. 88; Ibn al·Athlr, Usd al·gllli· 2 85 Concepts of authority in Islam and kindly towards people, and allowed a man who was hit by him unintentionally to avenge himself.' A similar feature of the human nature of the Prophet, his lenience and his kindness, is revealed in a story recorded on the authority of 'A>isha.When the auxiliary forces of the Bedouin (amdiid al-iarabv» grew in number and the Prophet was (once) mobbed by the gathering crowd, the Muhajirun enabled him to come out of the crowd and reach the chamber of 'A)isha. He threw off his garment at the door, jumped into the room and started to make invocations against the crowd: "0 God, curse them." imma min Quraysh, ed. $aIaQ. al-Dln al-Munajjid, Beirut 1377/1958. See, e.g., Ibn Abi (A~im, Kitab al-sunna, p. 527, no. 1109: ...al-khiliifa fi quraysh ilii qiyami l-sa:«; p. 528, no. 1112: ...hiidhii l·amru fi qurayshin ...; p. 530, no. 1118: ...inna hiidha l-amra fikum wa-antum wuliituhu ...: p. 533, no. 1126: ...Iiiyazdlu wiilin min quraysh ...:p. 533, no. 1127: ...nalJnu wuliitu hiidha l-amri l}attli nadfa(ahu ilii (isii bni maryama ...;and see p, 642, no. 1547; al-Munawt, Fay4, 6, 450, no. 9969: ...Iii yazdlu hqdha l-amru fi qurayshin mti baqiya mina l-ntisi ithndni...; d. the significant utterance of al-Harith b. Hisham al-Makhzumt onthe Day of the Saqlfa [Ibn Hajar, al-I¢ba,l, 608 sup.] ...wa-lliihi lau-Iii qaulu rasuli lliihi "al-a>immatu min qurayshin" mti ab(adnd minha l-an¢ra wa-la-kiinu laha ahlan, wa·lakinnahu qaulun Iii shakka fihi; fa-wa-lliihi lau lam yabqa min qurayshin kulliha rajulun wiiIJidun la-¥lyyara lliihu hiidhd l-amra fihi. Al-Khallal, al-Musnad min masii>il alJmad, MS fol. 6a; Ibn Abi (A~im, Kitab al-sunna, p. 527, nos. 1109-10. Al-$aIiQ.i, Subul al-hudii wa·l-rashiid = al-Sira al-Shamiyya, 1, 333: ...li-annahu yaqta4i an yakuna abu bakrin wa-(umaru laysd min qurayshin, wa-idha lam yakund min qurayshin fa-imtiratuhumti btlfilatun. Al-Khallal, al·Musnad min masii>il alJmad, MS, fol. 5b. 37 uu 38 39 40 98 The utterances about the exclusive authority of Quraysh were apparently current as early as the first century of the hijra, when Qurashi rule was established and needed firm legitimization from the orthodox religious authorities. Many utterances in praise of Quraysh ascribed to the Prophet are recorded in the early collections of lJ,adith from the second century of the hijra. "The spine of men are Quraysh," the Prophet is said to have stated. "Can a man walk without a spine?" he added. "People are followers of Quraysh in this affair" (ft hfldhfl l-sha>n), said the Prophet ("affair" is glossed as "authority"). "Muslims," continued the Prophet, "are followers of Muslims of Quraysh, unbelievers follow unbelievers of Quraysh." A man of Thaqif was killed in the battle of Uhud. The Prophet said: "May God curse him, for he hated Quraysh." "God will despise the man who despises Quraysh," the Prophet said. These utterances, quoted from Ma'rnar b. Rashid's Jflmi<,4I reflect the trend of the first-century traditions, which aimed at supporting Qurashi claims to sole authority over the community. The Umayyads were eager to emphasize the outstanding position of the caliph, his prestige and infallibility. One of the Umayyad caliphs claimed that the sins of the caliphs would not be counted and their faults would not be recorded." God creates the person destined for the caliphate in a special way: He strokes the forelock of that person with His hand, says a tradition." Obedience and respect for the rulers is incumbent on believers. The Qur>anic verse IV, 59, "0 ye who believe! Obey Allah and obey the messenger and those of you who are in authority ..." was interpreted as referring to obedience to God and subsequently to His Book (i.e., the Qur>fln).Obedience to the Prophet was interpreted 41 'Abd al-Razzaq, al-M~annaf, 11, 54-58, nos. 19893-905. 42 Al-Naysaburt, Gharii)ib al-qu'>iin wa-raghii>ibal-furqa«, 23, 88. 43 Al-Munawi, Fayi/, 1,266, no. 403; 2, 207, no. 1677 [with an additional phrase.jeIa taqa'u ir) is better than unlawful civil strife (jitna); neither of them is good (wa-kullun la khayra fih,), but one is better than the other." "It is necessary to have either a righteous or a libertine ruler" (la budda li-l-nasi min amirin barrin au !iijirin) is an utterance transmitted by several prominent personalities. When an.64 The high position of the ruler and his officials is indicated in an utterance of the Prophet: God has guards in heaven and on earth; God's guards 60 61 62 63 64 Ibn Saan,]. 103 Concepts of authority in Islam in heaven are the angels; His guards on earth are those who get their salaries (arziiq) and guard the people." The virtue of Muslim rulers in guarding the population and in developing the territories over which they ruled was sometimes extended to unbelievers. The Prophet is said to have forbidden cursing the Persians (al·, 1,333, no. 1074. Nur al-Din al-HaythamI, Majma', 5, 218-19. Ibid., 5, 218. Ibn Tawus, al-Malt1l}im toa-l-fitan, Najaf 1383/1963, p. 138. 107 Conceptsof authority in Islam he be."90 The danger of the amirs who might get the recognition is emphasized in the famous speech on the Day of the Hall attributed to Abu Bakr: the Muslims are not permitted to have two amirs. If this happens dissension will arise among them as to authority and law, their community will split and they will dispute among themselves. In this situation the sunna will be abandoned, bad innovations will appear itasharu l-bid'a), civil war (riots) will erupt (ta'~umu l-fitna), nobody will then follow the right path." Ibn 'Umar transmitted the utterance of the Prophet saying that violation of the oath of allegiance given to the ruler is treason." Revolt against the oppressing rulers is forbidden by the Prophet even in a case where the ruler appropriates to himself the share of the revenues (fay» decreed by the law for the believer." Abu Mas'ud al-Ansari prefers being humiliated to revolting and being punished in Hell in. the next world." On the basis of this injunction, Sa'Id b. al-Musayyab refused to give the oath of allegiance to two rulers, and quoted the tradition stating that the second claimant must be killed.t'" 90 91 92 93 94 100 'Abd al-Razzaq, al-Mu~annaf,l1, 344, no. 30714; see al-Shaukani, Nayl, 8,183, no. 5; al-Dhahabi, Miziin al-i'Iidal, 2,128, no. 3142 [idJui buyi'a li·khalifataynifa·qtulu I· alJdatha]; Ibn Kathlr, Tafsir I, 126 [some scholars were, however, of the opinion that the rule of two or more caliphs is permitted if they rule in distant territories; and see the discussion about the status of 'Ali and Mu'a· wiya as legal rulers]; Ibn Hajar, al-Isdba, 4, 199 inf.; al-Bayhaql , al-Sunan al·kubrd, 8, 144; Ahmad b. J:Ianbal, Musnad led. Shakir], 10, 3·4, no. 6501, 6, no. 6502 [and see the comments and references of the editor]. AI-BayhaqI. al-Sunan al·kubrd, 8, 145. Ibn al'isha,and her role in the conflict (i.e., between Talha and al-Zubayr and later on 'Ali K.) Abu Bakra characterized her as a "weak woman" and quoted the utterance of the Prophet that a people ruled by a woman will not be successful in its undertakings.!'" An utterance attributed to the Prophet says that the worst man killed in this world is the one killed (in the battlefield . K.) between two kings striving for (the goods of - K.) this world."! Abu Barza al-Aslami-'! applied the same terms in his assessment of the wars between the pretenders to the caliphate. Both of them (Marwan in Syria and Ibn al-Zubayr in Mecca) fought merely for [the goods of] this world (al·dunyii). Those called al-qurra' also fought for the gains of this world. Asked by his son what his injunction was in this situation, he said that one should join those who cleave "empty bellied [and devoid] of every possession" to the ground, not having on their backs (the sin of shedding· K.) any blood.!" As both parties involved in fighting were characterized as fighting for the cause of this world, the only solution was to stay away from both. The Companion Hudhayfa b. al-Yaman warned the people of the two parties struggling to achieve the benefits of this world: They both would be driven to Hell."! Ibn 'Umar was asked by a man whether to join al-Hajja] or Ibn Zubayr. He replied that no > 114 Nu'aym b. Hammad, al-Fitan, fol. 43b sup. 115 'Abd ai-Malik b . .I;Iabib, Kitab al-ioara', MS Madrid 5146b, fol. 18b: ...sharru qatilin qutila fi l-dunYii man qutila bayna malikayni yuridiini l-dunYii; and see a similar tradition: al-Munawt, Faye!, 4, 160, no. 4880: sharru qatflin bayna I-~affayni alJaduhumii yatlubu l-mulka. 116 See on him, e.g., Ibn .I;Iajar, Tahdntb al-tahdhib, 10, 446, no. 815. 117 See Nu'ayrn b . .l;lammad,al-Fitan, fol. 35b[andd. fol. 43a, 43b]; Ibn Ra's Ghanama, Maniiqil, fol. 72a; al-Hakim al-Naysaburi, al-Mustadrak [repr. Riyal;! n.d.], 4, 470/"1. 118 Nu'aym b . Hammad, al-Fitan, fol. 33b. 112 matter whom he joined in fighting, he would be sent to Hell.'!" In a harsh utterance Ibn 'Umar gave his assurance that al-Hajjaj, Ibn al-Zubayr, and the Khariji Najda would fall into Hell like flies falling into soup. He nevertheless hastened to prayer when he heard the mu'adhdhir: (scil. of one of the fighting parties· K.) call for prayer.!" Many traditions enjoin staying away from both rulers and insurgents.'!' The usual call of the insurgents was the appeal for the revival of the sunna of the Prophet. A well-known case is the message of Ibn al-Zubayr and the impressive reply of his mother: When Ibn al-Zubayr informed his mother that his adherents had defeated and deserted him while the Syrians offered him safety (aman), she told him: If you went out fighting for the revival of God's Book and the Prophet's sunna then die for your true faith, but if you went out for the cause of this world, then there is nothing good in you, no matter whether you are alive or dead.!" The Umayyad officials and commanders believed in their mission. Muslim b. 'Uqba considered his deed in Medina the most virtuous one: he kept allegiance to the legal caliph, defeated his enemies, and killed many of them. In his prayer before his death Muslim emphasizes that he "did not draw his hand away" from allegiance to the caliph, and there is no deed more righteous that could help him draw nearer to God than his action in Medina. "Therefore grant me Thy mercy," concluded Muslim his prayer.!" The case of the battle of the Harra became 119 AJ.I;lakim, al-Mustadrak, 4, 471; Nu'aym b. Hammad, al-Fitan, fol. 4Ob. 120 Nu'aym b. Hammad, al-Fitan, fol. 44a; cf. lAbd al-Iabbar al-Khaulant, Talrikh diirayyii, ed. Sa'Id al-Mghani, Damascus 1369/1950, pp. 78 inf.-79. 121 See, e.g., Nu'aym b. Hammad, al-Fitan, fols. 35a-48b. 122 See, e.g., Nu'aym b. Hammad, al-Fitan, fol. 43b. 123 Ibn Ra's Ghanama, Mamiqil, MS, fol. 81a; Ibn al-Jauzi, Risala Ii jawiiz, MS, fol. 22b. Cf. the story of al-Mansur and his comment on the will of al-Hajja]. AI-~ajjaj records the shahiida and expresses his full loyalty to al·Walid b. (Abd al-Malik (...wa-annahu Iii ya(ri!u ilia ta'ata I-walidi bni 'abdi I-malik. 'alayha yalfyii wa'lln readers used it as a ladder (to gain their ends - K.).149It was the hypocritical Qur>llnreaders, serving the rulers, against whom Sufyan directed his sharp words of criticism. "If you see a Qur>lln reader sheltering himself inside the gates of the ruler, know that he is a brigand (li~~); if he shelters himself under the doors of the rich, then know that he is a hypocrite.?"? A vivid picture of such a group of Qur>llnreaders looking for favours from the governor is recorded by al-Zajjaji. Al-Hasan al-Basri passed by a group of Qurrll> at the gate of 'Umar b. Hubayra, the governor appointed by 'Abd al-Malik, and said: "Why do you sit here with trimmed moustaches, shaved heads, sleeves cut short, and broadened shoes (mufalfaJ:za)? By God," said al-Hasan, "had you considered kings' possessions to be of little value they would have longed for what you possess; but you longed for what they have, and therefore they belittled what you have. You brought shame upon the (true - K.) Qurra', may God bring shame upon yoU."151 Sufyan was outspoken about any contacts with the rulers. "Dealing with Jews and Christians is more attractive to me (aJ:zabbu ilayya) than dealing with these leaders (umarii».152 To look into the 146 147 148 149 150 Ahmad b. l;IanbaI, al- Wara<' p. 57. Ibn Abi Hatim, Taqdima, pp. 105, 114; 'Abd aI-Malik b.Habtb, al- Wara<' fol. 17a. 'Abd aI·Malik b.l;Iabib, al·Wara" fol. 17b. Abu Nu'aym, /filya, 6, 376. Ibid., 6, 387; AI:tmad b. Hanbal, al- Wara', p. 114; and see al-Zandawaysitl , Raudat al-ayta l-a fain abgha4u il4lliihi min 'tilimin yazuru an and scholars of Muslim jurisprudence would be misled by Satan, who would induce them to visit the rulers and gain favours and profits, promising them that they would remain firm in their belief. "Alas, this will not happen," said Ibn a I-qur>ana wa-tafaqqahali /-dini, thumma atii ~ilI}ibasultan in (ama'an Ii-mali yadayhi (aba' MS Heb. Univ., fol. l00a: ... mak1}ul al-shami: al-qur>anu wa-I-fiqhu rifatun Ii l-dini, fa-man ta'allama I-qur>ana wa-I-fiqha wa-faqiha Ii l-dini thumma atii Mba I-sultani tamalluqan ilayhi wa·(ama is 168 Al-Mu'afa b. 'Imran, Kitab al-Zuhd, MS ?:ahiriyya, fol. 241a. 169 Ahmad b. Hanbal, al-Wara'. p. 60; Abu Nu'aym, /filya, 8, 242; Ibn 'Asakir, Ta)rikh, 6, 154; Ibn Sa'd, Tabaqat, 7, 115. 170 in),I16 Another version links the utterance about the , the wicked amirs, and the authority in contradistinction to the Qur>fm. "The millstone of Islam (ralja I· isliim)," says the Prophet, "will revolve; therefore move with the Book (i.e., Qur>fm)as the Book turns. Alas, the Book and the Authority, sultan, will part; therefore do not leave the Book. Alas, you will be ruled by amirs who will decree for themselves what they will not decree for you; if you obey them they will lead you astray, if you disobey them they will kill you." People asked: "How have we to act?" The Prophet answered: "Do as the companions of Jesus did: they were sawn by saws, they were borne on wood (i.e., tree trunks; they were crucified - K.). Death in obedience to God is better than life in disobedience to Him."!" The gloomy predictions about unjust and oppressive rulers, and forebodings about wicked Qur>flnreaders looking for favours at the doors of the governors, strengthened the tendency of the pious scholars to detach themselves from the rulers and their officials. There were, however, a few scholars who cherished some hopes of influence through edification and persuasion through visits to the courts of the rulers. They frequented the palaces of the governors and exhorted them, summoning them to repent and to act justly and equitably.':" Sufyan al-Thauri never reviled people of authority and even invoked the righteousness of the rulers; he nevertheless used to mention their defects and vices.P''Hudhayfa assumed that the call for 176 'Abd ai-Malik b.l;Iabib, al- Wara<, fol. 18b. 177 Abu Nu'aym, /filya, 5, 165-66; 'Abd ai-Malik b.Hablb, al-Wara', fol.l6a; d. al-Tabarani , al-Mu'jam al-¥Jghfr, 1,264; see another version: al-Suyiitl, al-Du"2, 300 penult.-301 sup.: ,..yUshiku l-sultanu wa-l-qu'>anu an yaqtatil4 wa-yatajarraqa ... 178 See, e.g., ~mad b.Hanbal, Musnad, 1, 17 no. 16. 179 Ibn Abi l;Iatim, Taqdimat al-ma(rifa, p. 97. 122 justice and the disapproval of wicked actions were laudable deeds. He further added that it is not permissible according to the sunna to draw weapons against the ruler.!" The Prophet enjoined obeying the rulers as long as they carried out their obligations in connection with prayer and its prescribed times.!" The current tradition enjoined the believers to pray behind the caliph or behind his deputy, which served in fact as recognition of his religious authority.!" Ibn 'Umar assumed that Ibn al-Zubayr, Najda, and al-Hajjaj would fall into Hell like flies, but he hurried to pray behind them when he heard the call of the mu>adhdhin.I83 Al-Hasan and al-Husayn prayed behind Marwan, although they used to revile him.!" If the ruler delayed the prayers, or if he was heedless in his performance of prayer, the believer was advised to pray at home, then to join the prayer of the congregation led by the ruler or his deputy in the mosque.!" The absence of the believer from common prayer led by the caliph or his deputy was a sign of denial of the ruler's authority. Such was the case with the Kiifans, who refrained from praying behind the appointed governor, al-Nu'rnan b. Bashir, did not join him during the prayers of the feasts, and wrote to al-Husayn to come to them as their imam. 186 Another obligation incumbent on believers was the jihad under the banner of their amirs, regardless of whether they were just or wicked. This view was defined by Ibn counted by al-Muhasibi as people who are used to visit the rulers and accept their gifts.!" Ibrahim al-Nakha'I in fact had close relations with the rulers: he used to fatten geese and give them as a gift to the rulers.!" Visiting them, he even asked for gifts.!" He used to sit in the mosque, and police guards and appointed tribal chiefs «urata» used to join him and talk with him. When reproached about it he said: "Would you like me to separate myself from people? They talk about what they like and we talk about what we like."!" Al-A'rnash was reproached for entering the abodes of the rulers; he responded that he considered them to be like a lavatory: he entered for his needs and then left.!" < Ikrima, the maulil of Ibn an readers who assume that a garment unlawfully gained and worn during the prayer makes the prayer null and void. Of this kind was the argument of the Khawarij that a dowry attained unlawfully annuls the marriage. Al-Muhasibi argues that the dowry, if unlawful, has to be replaced 194 195 196 197 198 199 200 A1-MuQiisibI, A (mal al·qulub, p. 220. Al-Fasawt, al-Ma(rifa wa·Ua>rikh, MS, fol. 189a. Ibn Sa'd, Tabaqat, 6, 279. Al-Fasawi, al·Ma(rija, fol. 188b; Ibn Sa'd, Tabaqiit, 6, 273. AbU Nu'aym, /filya, 5, 49. Ibn Sa'd, Tabaqiit, 1,29. A1-MuQiisibI, A'mal al·qulub, p. 221. 125 Concepts of authority in Islam by a lawful one, but that the marriage itself remains sound and becomes valid by the declaration of marriage.>" Somegroups regarded any cooperation with the rulers as assistance for them in their acts of oppression. Others prohibited aiding the authorities only in deeds directly connected with iniquity and oppression, and allowed cooperations in other fields. Some eminent and pious scholars had quite extreme opinions as to selling weapons and horses; they considered it serious disobedience (ma<#ya). Even in other fields they considered "it preferable not to cooperate with the rulers. To these groups of the pious belonged many famous ascetics; it is enough to mention , and to carry out other duties of authority. The pious, orthodox believers, acting in the spirit of the injunctions of the traditions of the Prophet, considered any revolt against the rulers a forbidden deed; they gladly practiced perseverance under the rule of unjust rulers and stuck to the community of the believers, attempting to avoid any contact with the authorities.r" A marginal group of ascetics who kept away from trade and industry and were reluctant to take part in military actions (scil. under the command of the amirs) is severely criticized by Muhasibi: commerce, industry, and other occupations were always practiced in Islam.f" In contradistinction to the dark picture of the evil ruler, Abii Yiisuf draws an impressive picture of the righteous ruler in his Kitiib alkhariij, which he dedicated to Haran al-Rashid, God by His grace and mercy established the rulers (wuliit al-amr) as His deputies on earth and granted them light; this enabled them to elucidate some obscure matters and explicate the duties incumbent upon them. The luminous light of the rulers is reflected in the revival of the sunan of the 201 Ibid., pp. 222-23. 202 Ibid., pp. 205·08. 203 Ibid., pp. 209-12. 126 righteous, the carrying out of the prescriptions of the Law of God, and the granting to the people of their rights. The evil of the shepherd spells doom for the subjects; if he is not aided by the virtuous and right, people are in danger of perdition.t" Traditions quoted by Abu Yiisuf emphasize the high position of the just ruler and his distinguished place on the Day of Resurrection; the most hated and chastised on the Day of Resurrection would be the wicked ruler.205The kind ruler, caring for the needs of his subjects, would be gently treated by God on the day when he spoke to God about his needs; the ruler who hindered the people from approaching him to ask that their needs be met would be prevented from gaining God's help for his needs.?" A great many traditions enjoin being faithful to the ruler, carrying out his orders, cleaving to the community, and honouring the authorities.>" The famous tradition granting Quraysh the sole position of rulers of the Muslim community is in some versions coupled with a proviso concerning the implementation of the rules of • justice, the precepts of the Qur>an, and the sunna of the Prophet. In certain traditions the good tidings about the duration of Qurashi rule are coupled with a threat that Quraysh would lose their authority if the rulers acted unjustly or violated the precepts of Islam; sometimes the solemn promise of Qurashi rule is followed by a curse for a ruler who acts iniquitously.r" All the traditions enjoin obedience and subordination to the rulers, even if the believer is treated with iniquity or is punished or harmed unjustly. Only in the event that he is faced with the choice between Islam and death must he prefer death.?" 204 205 206 207 208 Ibid., p. 5. Abu Yusuf, Kitab al-kharaj, p, 9. Ibid., pp, 9·10. See, e.g., ibid. Al-Bayhaqi, al-Sunan al-kubra, 8,143-44; al-Haythami, Majma< al-zawa)id, 5,192 inf.-193; al-Mundhiri, al-Targhib, 4, 222-23; Ibn Hajar al-Haytami, al-$awa'iq, p, 187; 'Abd al-Iabbar, TatMit dalii)i/ al-nubuwwa, 1,253; al-Munawi, Fay4, 3, 189, no. 3108. 209 See, e.g., Ibn Hajar al-Haytami, al-$awiiiq, p, 187 ult.-I88 sup.; al-Tabaranl, al-Mujam al-~aghir, 1, 152; al-Munawi, Fay4, 1, 498, no. 996; al-Haythami, Majma' al-zawa)id, 5, 192 sup. 127 Conceptsof authority in Islam Only one traditionenjoins rebellion in the case of an iniquitous ruler; the Prophet is said to have instructed the people as follows: Be loyal to Quraysh as long as they act justly towards you. If they do not act righteously put your swords on your shoulders and cut off their roots. If you do not do it, then be miserable like peasants living by their toilYo This tradition is included in Khallal's al-Musnad min masa'il ahmad. It is of interest that Ibn Hanbal, when asked about this tradition, denied its soundness, stating that the Prophet's utterances in this matter are contradictory; he quoted the wellknown traditions enjoining full and unconditioned obedience to the Qurashi rulers."! When asked about it another time, Ibn Hanbal stated that the true version as transmitted to him by Wak!' was confined to the first phrase: "Be loyal to Quraysh as long as they act justly towards you" (istaqimu li-qurayshin rna staqamu lakum).lI2 On another occasion Ahmad b. Hanbal marked the extended tradition of Thauban, quoted above, as munkar+" It is in fact not surprising that Ibn Qutayba recorded this utterance as one of the ideological arguments of the Khawarij.214 210 Shahridar b. Shirawayh, Firdaus al·akhbar, MS Chester Beatty 4139, fol. 35b; al-Haythami, Majma( al'ZIlwd'id, 5, 195, 22 8; Bahshal, Ta'rikh wasit, pp. 70· 71. [The tradition was misunderstood by the editor. The correct reading is: ala wa·/j (alaykum I}aqqun ... (p. 70, line 5 from bottom); and p. 71, line 1 read: fa-in lam ya/alil; p. 71, line 2 read wa·illa (instead of wa·lt1);fa·kilnil (instead of lakilnil); I}arrathfn (instead of kharrabfn»); al-Suyutt, lame al·jawdmi<, I, 107 sup.; al-Hakim, Ma'rifat al-suna», 1,67; al-Muttaqt l-Hindi, Kanz, 6, 35, no. 303; Ibn al-Athir, al-NiJulya, 4, 125 (s.v. qwm); al-Dhahabl Mfz4n al-i(tidal, 2, 272, no. 211 212 213 214 3697. Al-Khallal, al-Musnad min masd'il, MS, fol. 9b. Al-Khallal., al-Musnad min masd'il, MS, fol. 9b. Ibid., fol. 9b, inf.-10a. Ibn Qutayba, Ta'wfl mukhlalif al-l}adfth, p. 3. 

On 'Concessions' and Conduct. A Study in early Ḥadīth

Studies on the First Century of Islamic Society. Ed. G.H.A. Juynboll. Carbondale and Edwardsville: Southern Illinois University Press (1982): 89-107, 214-230

On 'Concessions' and Conduct. A Study in early Ḥadīth

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M. J. Kister

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concessions.pdf On 'Concessions' and Conduct A Study in Early Hadith Traditions about early ritual practices and customs reported on the authority of the Prophet, of his Companions isahaba) or their Successors (tabi'un) are often divergent and even contradictory. Early compilations of haditb occasionally record these traditions in separate chapters with headings which point out their differences; they also enumerate the scholars who held these divergent views. So, for example, the chapter Man kana yutimmu l-takbir is followed by the chapter Man kana la yutimmu l-takbir ; the chapter Man qala laysa 'ala man nama sajidan wa-qa'idan w u d u' is followed by Man kana y aqisl u i d h a nama ta-t-yatawaddo'. Traditions arranged under headings Man kariha ... followed by Man rakhkhasa [i ... are of a similar type. It is obvious that these diverse traditions reflect differences in the opinions of various circles of Muslim scholars and indicate that in the early period of Islam many ritual prescriptions were not yet firmly established. The rukhas or "concessions," i.e., the changes in ritual prescriptions designed to soften their harshness, were indeed an efficient tool in adapting the prescriptions to the real conditions of life and its changing circumstances. They established practices that were in keeping with the new ideas of Islam. Yet it is evident that the concession, rukhsa, had to acquire authoritative sanction and legitimacy; this could be achieved only through an utterance of the Prophet. As a matter of fact, the following haditb is attributed to the Prophet: "Truly, God desires that His concessions be carried out [just] as He desires His injunctions to be observed" tinna llaha 2 yuhibbu an tu'ta rukhasuhu kama yuhibbu an tuta 'azaimuhui: This tradition was interpreted in manifold ways. According to one interpretation it implies a whole view of life; al-Shaybani (died 189/805) states that the believer who restricts himself to the most basic means of subsistence acts according to the prescriptions, whereas pleasant life and delights are for him a concession, a rukhsa? The purchase of the arable kharaj land in Iraq by Muslims was approved by 'Umar b. 'Abd al-'Aziz on the ground of a rukhsa interpretation of a Qur'anic verse; grants of land in the Sawiid, given to Muslims, were also based on rukhsa precedents? 'Abd al-Razzaq, al=Musanna], ed. Habib al-Rabman al-A'zami (Beirut: 11: 291, no. 20569 i=Liimi' Ma'rnar b. Riishid: ... an yu'mala bi-rukhasihi); Ibn Balban, al-Ihsan [i taqrib sahihi bni Hibban, MS. Br. Mus., Add. 27519, fol. 90a; al-Suyiiti, al-Durr al-manthiir [i l-taf sir bi=l=ma'thur (Cairo: 1314), 1: 193; Abu Nu'aym, Hilyat al=awliyh' (Beirut: 1387/1967, reprint), 6: 191 inf., 276, 2: 101 info C, an tuqbala rukhasuhu); al-Miiwardi, al-Amthal wa-l-bikam, MS Leiden, Or. 655, fol. 87b c.. an yu'khadha bi-rukhasihi kama yuhibbti an yu'khadha bi=farii'i dihi), al-Mundhiri, al-Targhib wa-l-tarhib, ed. Muhammad Muhyi l-Din 'Abd al-Hamid (Cairo: 1279/1960), 2: 261, no. 1541 (and see ibid. no. 1539: ._ an tu'ta rukhasuhu kama yakrahu an tu'ta masiyatuhu ; another version: ... kama yuhibbu an tutraka masiyatuhu); al-Muniiwi, Fayd al=qadlr; sharb al- jami' al-saghir (Beirut: 139111972),2: 292, no. 1879, 293, no. 1881(; an tuqbala rukhasuhu kama yuhibbu l+abdu maghfirat rabbihi ; 2: 296, no. 1894: ... Kama yakrahu an tu'ta ma'siyatuhu); al-Daylami, Firdaws al=akhbiir, Chester Beatty 4139, fo1. 53a; aI-Khatib al-Baghdiidi, M uq.ib awham at-jam' wa-l-tafriq (Hyderbad: 1379/1960), 2: 10 c.. an tu'ta mayasiruhu kama yuhibbu an tu'ta 'azdimuhu); cf. al-Kulayni al-Kiifi, ed. Najm al-Din al-Amuli (Tehran: 1388),1: 208-209, no. 4. 2 al-Shaybiini, al-Ikiisab [i l-rizqi l-mustaiab, Talkhis Muhammad b. Sama'a, ed. Mahrnud 'Arniis (Cairo: 1357/1938), p. 81: ... fa-sara l-basilu anna l-iqtisara 'ala adna ma yakfihi 'azimatun, wa-ma zada 'ala dhaiika min at-tana''umi wa-l-nayli min al-ladhdhiui rukhsatun, wa-qala sallii llahu 'alayhi wa-sallam: inna llaha yuhibbu an yu'ta bi-rukhasihi _. 3 Abu 'Ubayd, Kitab al-amwal, ed. Muhammad l:liimid al-Fiqi (Cairo: 1353), pp. 84-85; cf. al-Bayhaqi, al-Sunan al-kubra (Hyderabad: 1356), 9: 140-1: "... bab man kariha shiraa ardi l-khara] ._" And see the traditions against buying of khara] land: Ibn Zanjawayh, al-Amwat, MS. Burdur 183, fols. 1392/1972), 3 The Prophet is said to have denied believers perrmssion to enter baths, but later granted them a rukhsa to enter them, provided they wore loincloths, ma'iuir: There were in fact two contradictory attitudes in the matter of baths: the one disapproving' and the other 29a-32a (and see e.g. ibid., fol. 3Oa, inf., ''; sami'a l=hasana yaqidu: man khalda ribqata muiihidin fa-jdaiaha [i 'unuqihi [a-qad istaqala hijraiahu wa-walla l-islama zahrahu wa-man aqarra bi-shayin min al-jizyati [a-qad aqarra bi-babin min abwabi l-kufri'). 4 al-Shawkani, Nayl ai-awrar, sharb muntaqa l-akhbar min ahadithi sayyidi i-akhyar (Cairo: 1372/1953), 1: 299; Ibn Abi Shayba, al-Musannaf, ed. 'Abd al-Khaliq Khan al-Atghani (Hyderabad: 1386/1966), 1: 109-110; 'Abd al-Razzaq, 1: 290-296, nos. 11l6-1136; l-Fakihi, Ta'rikh Makka, MS. Leiden a Or. 463, fol. 412a; al-Mundhiri, 1: 118-122,nos. 267-278; al-Sharishi, Sharb maqiimiu al-Hariri, ed. Muhammad 'Abd al-Mun'im Khafaji (Cairo: 1372/1952), 3: 74; aI-Muttaqi I-Hindi, K anz al-tummii! (Hyderabad: 138111962),9: 231-234, nos. 1978-2010;cf. al-Hakim, Marifai 'uiion ai-hadith, ed. Mu'azzam I;Iusayn (Cairo: 1937),p. 98. 5 See e.g. al-Munawi, 2: 54, no. 1311: ... uffin li-l-hammam ..." enjoins husbands " to forbid their wives to enter baths, stresses the filthiness of their water and confines the entrance of men to those wearing the ma'Iizir ; cf. al-Tayalisi, Musnad (Hyderabad: 1321), p. 212, no. 1518:'A'isha reproaches the women from Hirns for entering baths. And see Niir aI-Din al-Haythami, Majmd al-zawdid wa-manbd a/-fawa'id (Beirut: 1967, reprint), 1: 277-278 (the prohibition for women to enter baths; and see ibid., p. 114:the bath is the abode of the Devil); al-Tabari, Dhayl al-mudhayyal (Cairo: 1353/1934), 10: 246; al-Dhahabi, Mizan al-Itidal, ed. 'Ali Muhammad al-Bajawi (Cairo: 1382/1963), 3: 631, no. 7889; al-Daylami, MS. Chester Beatty 3037, fol. 90b (the prohibition to enter baths by women is preceded by a prediction of the Prophet that the Muslims will conquer the lands of the 'ajam and will find there "buildings called baths"; a concession at the end of the haditn is granted to women who are ill, or after confinement). And see al-Kattani, Juz', MS. Chester Beatty 4483, fol. 9b ("; bi'sa l-bayt al-hammam'; the Prophet permitted, however, men to enter the bath wearing the maazir, after being told of the importance of the bath for the cleanness of the body and the treatment of the sick). Cf. Ahmad b. I;Ianbal, al-Tlal wa-marifat ai-rijai, ed. Talat Kocyigit and Ismail Cerrahoglu (Ankara: 1963), I: 266, no. 1716 (the prayer in a bath is disliked), 271, no. 1745 ("ai-arq.u kulluha masjidun illa l-hammam wo-l-maqbara'), And see the story of Ibn 'Umar who was shocked when he saw the naked men in the bath (Ibn Sa'd, 4 recommending them," Accordingly scholars are divided in their opinion as to whether the water of the bath can be used for ritual washing, ghus/, or whether, on the contrary, ghusl has to be performed for cleaning oneself from the very water of the bath? The knowledge of rukhas granted by the Prophet is essential for the proper understanding of the faith and its injunctions. The misinterpretation of the verse: "Those who treasure up gold and Tabaqiu (Beirut: 1377/1957), 4: 153-154);and see the various Shi'i traditions in Yiisuf al-Bahrani's al-Haddiq ai-nadira [i ahkam al-'itra al-tahira, ed. Muhammad Taqiyy al-Ayrawani (Nadjaf: 1378),5: 528-540. 6 See al-Khatib al-Baghdadi, 2: 311, 11.4-5; Ibn al-Sunni, 'A mal ai-yawm wa-Hayla (Hyderabad: 1358),p. 85: "ni'ma l-bayt al-hammam yadkhuluhu l-rajulu l-muslim ..."; al-Daylarni, MS. Chester Beatty 3037, fol. 174b; al-Wassabl al-Habashi, al-Baraka fi [adli l-sdyi wa-l-haraka (Cairo: n.d.), p. 268; Niir al-Din al-Haythami, 1: 279 (a bath was built on the spot approved of by the Prophet). The tradition that the Prophet used to frequent the bath is vehemently refuted by al-Qastallanl, as recorded in a l-Zurqani's Shari) ai-mawiihib al-laduniy ya (Cairo: 1327), 4: 214. Al-Qastallanl, quoting the opinion of Ibn Kathir, states that there were no baths in the Arabian peninsula in the time of the Prophet. Al-Khatib al-Baghdadi, discussing the tradition of Umm al-Darda' about her entering a bath in Medina (Muq.ilJ 1: 359), states that there were no baths in Medina in the period of the Prophet; in that period baths existed only in Syria and Persia (Muq.ii) 1: 362-364). Cf. al-Suyiiti, al-Hiiwi li=l=i atiiwi, ed. Muhammad MulJyi I-Din 'Abd al-I:Iamid (Cairo: 1378/1959), 1: 526-528; Ibn 'Asakir, Ta'rikn (Tahdhib) (Damascus: 1329), 3: 380; Murtada al-Zabidi, ItlJiif al-siida al-muttaqin bi-sharh asrar iIJy1i 'ulum al-din (Cairo: 1311) (reprinted Beirut), 2: 400. On the building of baths in Basra in the early period of Islam and the profits gained from them see al-Baladhuri, Ansiib al-ashra], 1, ed. Muhammad Hamidullah (Cairo: 1959): 502; al-Tha'alibl, Thimar al-quliib, ed. Abii l-Fadl Ibrahim (Cairo: 1384/1965), p. 318,no. 476. 7 See Ibn Abi Shayba, 1: 107-108; 'Abd al-Razzaq, 1: 295-298 (see e.g. the answer of Ibn 'Abbas, "innama ja'ala llahu l-mii'a yutahhiru wa-la yutahharu.' ibid., no. 1142; and see the answer of al-Sha'bi when asked, on leaving the bath, whether one is obliged to perforn the ghusl (to clean oneself) from the water of the bath: "So why did I enter the bath?", ibid., no. 1146); and see the outspoken answer of Ibn 'Abbas when he entered a bath in the state of ihriim: "Mii ya'ba'u lliihu bi-awsakhinii shay'an.' al-Bayhaqi, al-Sunan al-kubra, 5: 63 info 5 silver, and do not expend them in the way of God -- give them good tidings of a painful chastisement ..." (Qur'an 9:34) by Abu Dharr is explained by the fact that Abu Dharr met the Prophet and heard from him some injunctions of a severe character (yasma'u min rasidi llahi [s] l-amra fihi l-shiddatur; he then left for the desert. The Prophet, in the meantime, alleviated the injunction (yurakhkhisu [ihi) and people adopted the concession. But Abu Dharr, unaware of this, came back and adhered to the first (scil, severe) injunction," In later periods of Islam the practice of rukhas was presented as the attitude of the first generations of Islam. The righteous predecessors (ai-saiat), argues Abu Talib al-Makki, were in the habit of alleviating (yurakhkhisitna) the rules of ritual impurity, but were strict in the matter of earning one's li ving by proper means alone as well as in the moral aspects of behavior like slander, futile talk, excessive indulgence in rhetoric etc., whereas contemporary scholars, Abu Talib continues, are heedless in problems of moral behavior, but are rigid tshaddadii) with regard to ritual impurity," Sufyan al-Thawri speaks about rukhsa in the following terms: "Knowledge in our opinion is merely [the knowledge of] a rukhsa [reported on the authority] of a reliable scholar; the rigid, rigoristic practice can be observed by everyone?" The pious 'Ata' al-Sulaymi asked for the traditions of rukhas ; they might relieve his grief, he said." The rukhas-traditions were of great importance for the strengthening of belief in God's mercy for the believers thusnu l-zanni bi-llah).12 Sulayman b. Tarkhan asked his son to tell him rukhas-traditions in order to come to the Presence of God (literally: to meet God) with hope for God's mercy," 8 al-Suyiiti, al-Durr al-manihiir, 3: 243. 9 Abii Tiilib al-Makki, QUt al-quliib (Cairo: 1351/1932),2: 46. 10 Ibn 'Abd aI-Barr, Jami' b ayii» ai-t ilm wa-f adlihi (a l+Mad ina al-munawwara: n.d., reprint), 2: 36: innama l-'ilmu 'indana l-rukhsatu min thiqatin ; [a-amma l-tashdidu [a-yuhsinuhu kullu ahadin. 11 Abii Nu'aym, 6: 217. 12 See Ibn Abi l-Dunya, Majmu'at al-rasiiil (Cairo: 1354/1935), pp. 39-72: kitabu husni l-zanni bi-llah. 13 Ibid., p. 45, no. 29; Abii Nu'ayrn, 3: 31. 6 In a wider sense rukhas represent in the opinion of Muslim scholars the characteristic way of Islam as opposed to Judaism and Christianity. The phrase "... and he will relieve them of their burden and the fetters that they used to wear" (Qur'an 7:157) is interpreted as referring to the Prophet, who removed the burden of excessively harsh practices of worship'? and of ritual purity," The rigid and excessive practices of worship refer to Jews and Christians alike. The Prophet forbade his believers to follow the harsh and strict way of people who brought upon themselves destruction. The remnants of these people can be found in the cells of monks and in monasteries; this, of course, refers to Christians." These very comments are coupled with the haditb about the rukhas mentioned earlier: inna llaha yuhibbu ... It is thus not surprising to find this rukhas tradition together with an additional phrase: ... ia-qbalic rukhasa llahi wa-Ia takiinic ka-bani israila hina shaddadii 'ala anfusihim ta-shaddada llahu 'alayhiml' The ruk hs a tradition is indeed recorded in chapters condemning hardship in the exertion of worship and ritual practices," stressing the benevolence of God for His creatures even if they commit grave sins, reproving cruelty even towards a cat," 14 ... al-t athqitu lladhi kana [i dinihim ... al-tashdl du fi l-'ibadati ... al-shadii'idu llati kiinat 'alayhim ... tashdidun shuddida 'ala l-qawmi, [a-iao Muhammadun (s) bi-l-taiawuzi 'anhum. 15 al-Suyiiti, al-Durr al-manthlir, 3: 135; al-Tabari, Taf sir, ed. Mahmiid and Ahmad Shakir (Cairo: 1958), 13: 167-168; al-Qurtubi, Tat sir. (Cairo: 1387/1967), 7: 300; Hashim b. Sulayman al-Bahrani al-Tawbali al-Katakani, al-Burhan [i tafsiri l-qur'an (Qumm: 1393),2: 40, no. 3. 16 al-Suyiitl, al-Durr ol-manthia, 1: 193. 17 al-'Amili, al-Kashkid, ed. Tahir Ahmad al-Zawi (Cairo: 1380/1960), 1: 221. 18 See Ibn Balban, fol. 90a-b, the headings: ... dhikru t-ikhbari 'amma yustahabbu li=lrmari min qubidi ma rukhkhisa lahu bi-tarki l-tahammuli 'ala l-naf si ma la tuiiqu min aHa'ati _ ; ai-ikhbaru bi-anna 'ala l-mar'i qubida rukhsati llahi lahu fi ta'atihi diina l-tahammuli 'ala l-najsi ma yashuqqu 'alayha hamluhu ... ; ... mii yustahabbu li-l-mar'i l-tarafiuqu bi-l-taiui wa-al-amru bi-l-qaSdi fi Ha'ati diina an yuhmala 'ala l-naisi ma la tutiqu. 19 See 'Abd al-Razzaq, 11, no. 20549. The authenticity of the story of the woman who was put in Hell because she caused the death of a cat, was 7 and recommending leniency, moderation and mildness towards the believers. Rukh sa is rukhsatu llah; God's concession for His community; it imposes on the believers kindness and moderation towards each other. Rukhsa is in this context associated with riiq, yusr, samaha and qasd?" In a different context a concession, rukhsa, is meant to ease the burden of the decreed prescription (al-hukm) for an excusable reason ilir'udhrin hasala); the acceptance of rukhsa is almost obligatory in such a case (yakiidu yulhaqu bi-l-wujub); the believer must act according to the rukh sa, subduing his pride and haughtiness." Breaking the fast of sawm al-dahr is such a rukhsa ; continuing the fast is stubborness." Commenting on the haditb "The best of my people are those who act according to the rukhas,' al-Munawi stresses that the rukhas apply to specific times only; otherwise one should follow the incumbent prescription." The haditb "He who does not accept the concession of God will bear a sin as heavy as the mountains of 'Arafat" 24 was quoted in connection with a concession according to which it is recommended 20 21 22 23 14 questioned by 'A'lsha, She asserted that the woman was an unbeliever, a kalira. The believer is more respected by God iakramu 'inda [[jihi) than that He would chastise him because of a cat, she argued. She rebuked Abii Hurayra, the transmitter of the hadlth, and bade him to transmit the tradition more accurately. See al-Zarkashi, al+l jaba li-Iriidi rna st adrakat-hu 'A'ishatu 'ala I-sahaba (Cairo: n.d.), p. 61; Niir al-Din al-Haythami, 1: 116; and see Ibn 'Abd al-Hakam, Futuh misr, ed. C. Torrey (Leiden; 1920), p. 292; Hanniid b. al-Sariyy, Kitab al-suhd, MS. Princeton, Garret 1419,fo!. lOla, inf. -lOlb. See 'Abd al-Razziiq, 11: 282-288, nos. 20546; 20559 (Bab al-rukhas wa-l-shadiiid) and 11:290-292, nos. 20566-20574 (Bab al-rukhas [i l-'amal wa-l-qasd). al-Muniiwi, 2: 296-297; and see ibid., pp. 292-293 (see the commentary: the 'azima, injunction, order, has an equal standing with the rukhsa. According to the circumstances the ordained wu4u' is as obligatory as the rukhsa 0 f tayammum). And see ibid., p. 293: the concessions have to be carried out according to the circumstances for which they were given. Abii Tiilib al-Makki, 1: 11l. al-Muniiwi, 2: 51, no. 1300;al-Daylami, MS. Chester Beatty 4139, fo!. 94b. Ibn 'Abd al-Hakam, p. 292; al-Muniiwi, 6: 225, no. 9031; al-Daylami, MS. 8 to break the fast when on a journey. The core of the discussion was whether the breaking of the fast during a journey is obligatory or merely permitted. Some scholars considered it as a rukhsai? The phrase in Qur'an 2:187 "... and seek what God had prescribed for you" (fa-i-i.zna bashiriihunna wa-btaghii ma kataba llahu lakum) indicates, according to one interpretation, God's concession concerning the nights of Ramadan." The phrase in Qur'an 2:158 .,. io-ta junaha 'alayhi an yattawwaja bihima ... ("... it is no fault in him to circumambulate them ..."), referring to the circumambulation of al-Safa and Marwa, gave rise to the discussion whether it indicated an order or a concession." The bewailing of the dead by hired women, the niyaha, is forbidden; but the Prophet granted the afflicted relatives the rukhsa to mourn the dead and to weep over a dead person's grave," Chester Beatty 3037, fol. 158b. 25 al-Suyiiti, al-Durr al-manthiir, 1: 193; Ibn 'Abd al-Hakam, p. 265; Ahmad b. Hanbal, Musnad, ed. Shakir (Cairo: l368/1949), 8: 238, no. 5392; al-Dhahabi, 2: 483; Ibn Kathir, Taf sir (Beirut: l385/1966), 1: 382; cf. al-Tabari, Tafsir 3: 461-469 (see p. 460: al-iftaru [i l-maradi 'azmatun min alliihi wajibatun wa-laysa bi-tarkhis ; and see p. 464: al-iitaru fi l-saf ari rukhsatun min allahi tdala dhikruhu, rakhkhasaha li=ibadihi wa-l-fardu l-sawmu ...); Ibn Balban, fol. 9Ob, sup; al-Sha'rani, Lawaqin al-anwar (Cairo: 138111961), p. p 716-717; al-Mundhiri, 2: 258-262; Ibn Qutayba, Ta'wil mukht ali] al-badith (Cairo: 1326), pp. 307-308; al-Zurqani, Sharb al-muwatta (Cairo: 1381/1961), 2: 415-420. 26 al-Tabari, Tafsir, 3: 500 ult., 508; Ibn Kathir, Tafsir, 1: 390, line 5 from bottom; al-Suyiitl, al-Durr al-manthiir, 1: 199, line l. 27 See al-Tabarl, Tafsir, 3: 230-246; al-Qurtubi, 2: 182 (and see ibid., about the reading: fa-lii junaha 'alayhi an la yattawwaf ar; al-Majlisi, Bihar al-anwar (Tehran: 1388),99: 235, 237-8, 239 line 2; al-Zarkashi, al-/ jaba, pp. 78-9; al-Fakihi, fols. 374b-380a; al-Bayhaqi, al-Sunan al-kubrii, 5: 96-8; Amin Mahmiid Khattjib, Fatb al-malik at-mabiid, takmilat al-manhal al-'adhb al-mawriid, sharh. sunan abi dawitd (Cairo: 1394/1974), 1: 243-50, 2: 15-16. 28 al-l;Iakim, al=Mustadrak (Hyderabad: 1342), 1: 203; aI-Khatib al-Baghdadi, Mit(j.ih, 2: 12 sup.; al-Zajjjiji, Amali, ed. 'Abd aI-Salam Hariin (Cairo: 1382), p. 181 L wa-kadhalika al-naqu: raf'u l-sawti bi-l-bukiii ; wa-hadha kana manhiyyan 'anhu [i awwali l-islami+ani l-bukita 'ala l-mayyit, thumma rukhkhisa [ihi ... ; al-Raghib al-Isfahanl, MuhMarat al-udabd (Beirut: 1961), 9 In some cases the choice between the prescription and the rukhsa has been left to the believer: such is the case of the ablution of the junub. Three traditions about how the Prophet practised wudu' ablution, when in the state of janaba contain contradictory details: two of them state that he, being a junub, performed the wudu' before he went to sleep, while the third one says that he went to sleep without performing wudu'. Ibn Qutayba, trying to bridge between the contradictory traditions, states that in a state of janaba washing before one goes to sleep is the preferred practice (afejal); by not washing the Prophet pointed to the rukhsa?" The believer may choose one of the two practices. In some cases the rukhsa completely reverses a former prohibition. The Prophet forbade the visiting of graves, but later changed his decision and granted a rukhsa to visit them: naha rasidu llahi [S] 'an ziyaraii l-qubkri thumma rakhkhasa fihlz bddu/" Cupping during a fast was forbidden by the Prophet; both the cupper and the person whose blood was drawn were considered to have broken their fast. The Prophet, however, changed his decision and granted a rukhsa ; cupping did not stop the fast," Lengthy chapters contain discussions of the problem as to whether kissing one's wife while fasting is permitted. Some scholars considered kissing or touching the body of the wife as breaking the fast, others considered it permissible. Both parties quote traditions in support of their arguments. The wives of the Prophet, who 4: 506; Ibn Abi Shayba, 3: 389-395; al-Tabarani, al-Mujam al-saghir, ed. 'Abd al-Rahrnan Muhammad 'Uthman (al-Madina al-munawwara: 1388/1968), 2: 82 (noteworthy is the report of Ibn Abi Shayba 3: 391 about the faqih Abu I-Bakhtari: ... kana rajulan [aqihan wa-kana yasmau l-nawh); Mahrniid Muhammad Khattab al-Subki, al-Manhal alradhb al-mawriid, 8: 281-4; al-Zarkashi, al-/ jaba, pp. 34, 50-1. 29 Ibn Qutayba, pp. 305-6. 30 a l+Hji z i m I, at-F't ibiir f i b a yiini l=niisikh' wa-l=mansickk min al-akhbar (Hyderabad: 1359),pp. 130-1, 228; al-Fakihi, fol. 478b, 479 penult. 31 Ibn Daqiq al-'Id, al-Ilmam bi-ahadithi l-ahkam, ed. Muhammad Sa'Id al-Mawlawi (Damascus: 1383/1963), p. 244, no. 592; al-Zurqani, Shorb al-muwatta, 2: 428-30; al-Hazimi, pp. 137-42. 10 testified as to their experience, were not unanimous about the problem. 'A'isha's evidence was in favor of kissing. The statement that old and weak people may kiss their wives, while men may not, is an obvious attempt at harmonization." A similar problem was whether kissing one's wife imposes wudu, Scholars were divided in their opinions. 'A'isha testified that the Prophet used to kiss his wives and set out to pray without performing ablution. Many scholars stated that kissing or touching one's wife does not require wudu', but others argued that it does. Some scholars found a compromise: wucj.u' is required if the kiss is accompanied by a feeling of lust," The rukhas, apparently, were exploited by scholars attached to rulers and governors. As usual precedents of wicked court-scholars in the period of banii isra'il were quoted: they frequented the courts of kings, granted them the required rukhas and, of course, got rewards for their deeds. They were happy to receive the rewards and to have the kings accept their 32 al-Tahawl, Sharb maani l-iuhar, ed. Muhammad Zuhri l-Najjir (Cairo: 2: 88-96; Ibn Abi Shayba, 3: 59-64; al-Bayhaqi, Mc'rif at al-sunan wa-l-iuhar, ed. Ahmad Saqr (Cairo: 1969), 1: 21 sup.; Ibn Qutayba, pp. 308-9; al-Dhahabi 2: 398 sup.; Abu Nu'aym, 7: 138;al-Zarkashi, al-[ jaba, p. 54; al-Zurqanl, Sharh al-muwatta, 2: 410-15; 'Abd al-Razzaq, 4: 182-94, nos. 8406-8456. See e.g. nos. 8412, 8418; kissing during the fast was considered as rukhsa ; against the rigid prohibition to look at a woman (see e.g. nos. 8452-8453) there are traditions permitting much more than kissing (see e.g. no. 8444 and the extremely permissive tradition no. 8439); and see Abu Nu'ayrn, 9: 309 (kuliu shay'in laka min ahlika haliilun [i l-siyami ilia ma bayna l-rijlayn); and see this tradition al-Daylami, MS. Chester Beatty 3037, fol. 120b, 1.1;al-Muttaqi I-Hindi, 8: 384-5, nos. 2787-2793; Ibn Daqiq aI-'id, pp. 243-4, nos. 590-1; al-Kattiini, MS. Chester Beatty 4483, fol. 3a; al-Shafi'I, al-Umm (Cairo: 1321 reprint), 2: 84 sup.; Mahmiid Muhammad al-Subki, al-Man hal al-tadhb al-mawrisd, sharb sunan abi dawud (Cairo: 1390), 10: 109-13, 115-16;Ibn Abi l:liitim, 'Ilal al-I;!adith (Cairo: 1343 reprint), 1: 47, no. 108. 33 Ibn Abi Shayba, 1: 44 (man qala: laysa fi l-qubla wu4u'), 45 (man qala: fiha l-wudli'); 'Abd al-Razziiq, 1: 132-6, nos. 496-515; al-Hakirn, al+Must adrak, 1: 135; al-Shawkani, Nayl, 1: 230-3; al-Zurqani, Sharh ai-muwauo', 1: 129-30; Ibn Abi l:liitim, 1: 48, nos. 109-110,63 no. 166. 1388/1968), 11 concessions. The verse in Qur'an 3:189 "Reckon not that those who rejoice in what they have brought, and love to be praised for what they have not done -- do not reckon them secure from chastisement ..." refers, according to one tradition, to these scholars," Orthodox, pious scholars fiercely criticized the Umayyad court-jurists and muhaddithiin= The [uqaha' seem to have been liberal in granting rukhas, as can be gauged from a remark of the pious Sulayman b. Tarkhan (who himself very much appreciated the granted rukhas, see above note 13) that anyone who would adopt every rukhsa of the [uqaha would turn out a libertine." In order to assess the actions of rulers it became quite important to find out to what extent they made use of rukhas. 'Umar is said to have asked Muhajirs and Ansaris in his council what their opinion would be if he applied rukhas in some problems. Those attending remained silent for a time and then Bishr b. Sa'id said: "We would make you straight as we make straight an arrow." 'Umar then said with approval: "You are as you are" (i,e, you are the proper menl.'? When al-Mansur bade Malik b. Anas to compile the Muwatta' he advised him to stick to the tenets agreed upon the Muslim community and to beware of the rigoristic opinions of Ibn 'Umar, the rukhas of Ibn 'Abbas and shawadhdh (readings of the Qur'an) of Ibn Mas'iid.38 34 al-Suyiiti, al-Durr ai-manthia, 2: 109 inf. 35 Ibn 'Asakir, 6: 218: ... [a-ataw l-umara'a [a-haddathiihum [a-rakhkhasii lahum, wa-atawhum [a-qabilii minhum ...; al-Qadi 'Iyiid, Tartib al-madarik, ed. Ahmad Bakir Mahmiid (Beirut: 1387/1967), 1-2, 616 (Sahniin): ... wa-baiaghani annahum yuhaddithunahum min al-rukhas ma yuhibbiina, mimma laysa 'alayhi l-'amalu ...; al-Dhahabi, 1: 14 inf.: '" ila kam tuhaddithu l-nasa bi-l-rukhasil ... and see al-Suyiiti, al-Durr ol-mamhia, 3, 139. ; 36 Abii Nu'aym, 3:32; al-Raghib al-Isfahani, 1: 133:... man akhadha bi-rukhsati kulli [aqihin kharaja minhu fasiq. And See Ahmad b. Hanbal, 'Ilal, 1: 238, no. 1499: Malik, asked about the rukhas of singing granted by some people of Medina, said: "In our place the libertines behave in this way." 37 Mus'ab b. 'Abdallah, Hadith, MS. Chester Beatty 3849/4 (majmu'a), fol. 44b, inf.-45a (the text: antum idhan antum); al-Muttaqi al-Hindi, 5: 405 inf., no. 2414 (the text: antum idhan antum idhan). 38 'Abd al-Malik b. Habib, Tarikh, MS. Bodley. Marsh. 288, p. 167: ... wa-qala 12 Many a rukhsa indeed served to regulate relations between people, establish certain privileges for the weak and disabled, to alleviate some rigorous practices and finally, in some cases, to turn Jahili practices into Muslim ones by providing them with a new theoretical basis. Al-Hakim al-Naysabiiri" says that the Prophet's command to Zayd b. Thabit to learn the writing of the Jews ikitaba; al-yahiui) in order to be able to answer their letters, serves as the only rukhsa permitting the study of the writings of the People of the Book. Weak and disabled people were given special instructions on how more easily to perform certain practices during the pilgrimage.'? The Prophet enjoined that the ritual ablution (wutju') should start with the right hand; but a rukhsa was granted to start from the left." The cutting of trees and plants was forbidden in the haram of Mecca, but the Prophet allowed as a rukhsa the idhkhir rush ischoenanium) to be cut since it was used in graves and for purification." A special rukhsa was given by the Prophet to take freely the meat of animals sacrificed by him; the nuhba (plunder) of sugar and nuts at weddings was also permitted by the Prophet," A rukhsa was issued by the Prophet allowing use of gold and silver for the embellishment of swords, for the repair and fastening of damaged cups and vessels, for a treatment in 39 40 41 42 43 abi: ja'farin al-mansiiru li-maliki bni anasin hina amarahu bi-wad'i muwauaihi: ya abii 'abdi lliihi ttaqi shaddida bni 'umara wa-rukhasa bni 'abbasin wa-shawadhdha bni mas'iidin wa+alayka bi-l-amri l-mujtamdi 'alayhi. al-Hakim, al-Mustadrak, 1: 75. al-Tahawi, Sharb mdani, 2: 215-218. al-Bayhaqi, ai-Sunan al-kubra, 1: 86-87. al-Baliidhuri, Futul; al-buldiin, ed. 'Abdallah and 'Umar al-Tabba' (Beirut: 1377/1958), p. 58, 1.3. Abu 'Ubayd, Gharibu l-hadltl: (Hyderabad: 1384/1965), 2: 54; al-Tai)iiwi, Sharb mdani, 3: 49-50; al-Zurqani, Sharb al-mawahib ; 4: 325 inf. -326; al-Fasawi, al-Mdrifa wa-l-tarikh; MS. Esad Ef. 2391, fol. 32a, sup. ('an ibni mas'iidin annahu kariha nihaba l-sukkar). 13 dentistry and for the restitution of a cut nose." The Prophet uttered a r uk h s a about the nabi dh of jars;45 the use of jars for nabidh (steeping of dates) was forbidden before that. The muttering of healing incantations, the ruqya, a current practice in the Jahiliyya period, was forbidden by the Prophet. Later he fixed the formulae of these healing incantations for various kinds of illnesses, bites from snakes and scorpions, and the evil eye, giving them an Islamic character." This was, of course, a rukhsa of the Prophet. It is also a rukhsa to denounce Islam in case of danger to one's life. Two Muslims were captured by a troop of Musaylima and were ordered to attest the prophethood of Musaylima. One of them refused and was killed; the other complied and saved his life. When he came to the Prophet, the Prophet said that he had chosen the way of the rukhsa:" The discussion of a rukhsa could, in certain circumstances, turn into a bitter dispute. 'Uthman disapproved of the tamattu' pilgrimage." 'Ali, who was at the council of 'Uthman, opposed this opinion fiercely, arguing that tamattu' was a sunna of the Prophet and a rukhsa granted by God to his servants. 'uthmdn 44 al-Tahawl, Mushkil al-iuhiir (Hyderabad: 1333), 2: 166-179; Niir al-Din al-Haythami, 5: 147-151;al-Bayhaqi, al-Sunan al-kubra, 1: 28-30. 45 al-Hakim, Ma'rifat 'uliim, p. 196 sup.; al-Hazimi, pp. 228-230. 46 Ibn Wahb, Jami, ed. 1. David-Weill (Cairo: 1939), pp. 103-106; al-Tahawl, Sharb mdiini, 4: 326-329; Niir aI-Din al-Haythami, 5: 109-114;al-Zurqani, Shorb ai-muwatta', 6: 348-350; idem, Sharb al-mawahib, 7: 68-82; al-Wa$$iibi, al-Baraka; pp. 268-270; Ibn Qayyim al-Jawziyya, al-Tibb al-nabawi, ed. 'Abd aI-Ghani 'Abd al-Khaliq, 'Adil al-Azharl, Mahrniid Faraj al-'Uqda (Cairo: 1377/1957), pp. 127, 131 inf.-147; idem, Zad al-ma'Iid (Beirut: n.d.), 3: 116-125; al-Damiri, Hayiu. al-I;ayawan (Cairo: 1383/1963), 2: 139-140;al-Tha'alibi, Thimar oi-quliib, pp. 126, no. 672, 431, no. 690. 47 al-Suyiiti, al-Durr al-manihiir, 4: 133. 48 On the tamauu pilgrimage see e.g. Ibn Hazm, Haj]at al-wada', ed. Mamdiib Baqqi (Beirut: 1966), pp. 49, 89, 90, 102; Niir aI-Din al-Haythami, 3: 236; al-Bayhaqi, al-Sunan al-kubra, 5: 15-26. . 14 excused himself saying that he had merely expressed his personal opinion which anybody could accept or reject. A man from Syria who attended the council and disliked 'Ali's argument said that he would be ready to kill 'Ali, if ordered to do so by the Caliph, 'Uthman, He was silenced by Habib b. Maslama'" who explained to him that the Companions of the Prophet knew better the matter in which they differed." This remark of Habib b. Maslama is a projection of later discussions and represents the attitude of orthodox circles which recommend refraining from passing judgement on the contradictory arguments of the sahaba. However the passage also reflects the contrasting ways in which the pilgrimage was performed. It is noteworthy that Ibn Qayyim al-Jawziyya wrote lengthy passages in which he examined in a thorough manner the contradictory opinions of the scholars about the tamattu' pilgrimage," Close to the concept of rukhsa was the idea of naskh. abrogation, total change, referring to hadith. Such a case of naskh is the practice of wudii' after the consumption of food prepared on fire. The Prophet is said to have uttered a hadith: tawadda'ii mimma massat al=nar. A great number of traditions assert that the Prophet later used to eat cooked food and immediately afterwards prayed without performing the wudii, The traditions concerning this subject are found in some of the compendia arranged in two separate chapters, recording the opinions and deeds of the righteous predecessors who respectively practised wudu' or objected to it.52 49 See on him al-Fasi, al-T qd al-thamin [i tarikhi l-baladi l-am in, ed. Fu'ad Sayyid (Cairo: 1384/1965), 4: 49-52; Nasr b. Muzahim, Waq'at Siffin, ed. 'Abd al-Salam Harlin (Cairo: 1382), index; Ibn Hajar, al-Lsiiba, ed. 'Ali Muhammad al-Bajiwi (Cairo: 1392/1972), 2: 24-26, no. 1602. 50 Ibn 'Abd aI-Barr, Jiimi' bayan, 2: 30; cf. al-Zurqani, Sharb al-muwaua; 3: 52 (and see pp. 48-51); ai-Muttaqi l-Hindi, 5: 83, no. 678, 88, no. 704. 51 Zad ol-maad. 1: 188-191,203-18. 52 'Abd al-Razzaq 1: 163-171(man qala ia yutawaddau mimma massat al-nar), pp. 172-174 (ma ja'a fimi: massat al-nar min al-shidda); Ibn Abi Shayba, 1: 46-52 (man kana ia yatawadddu mimma massat ai-nar ; man kana yara lrwudiia mimma ghayyarat al-nar); al-Bayhaqi, al-Sunan al-kubra, 1: 153-158; al-Hazimi, pp. 46-52; Nlir ai-Din al-Haythami, 1: 248-249 (ai-wu4u' 15 The arguments brought forth by the partisans of both groups and toe traditions reported by them may elucidate some aspects of the problem under discussion. According to a tradition, reported by al-Hasan b. 'Ali, the Prophet was invited by Fatima and was served the shoulder of a ewe. He ate and immediately afterwards started to pray. Fatima asked him why he had not performed the wudii' and the Prophet answered, obviously surprised, "[To wash] after what, 0 my daughter?" She said, "[To wash] after a meal touched by fire." Then he said, "The purest food is that touched by fire."53 A similar tradition is recorded on the authority of 'A'isha, When she asked the Prophet why he did not perform the wudu' after eating meat and bread he answered, "Shall I perform the wudis' after the two best things: bread and meat?"54 There is a tradition on the authority of Umm Habiba, the wife of the Prophet, who had ordered the performance of wudii' after having eaten gruel of parched barley tsawiq) on the grounds of the hadith: Tawaddaii mimma massat al-nari? but traditions recorded on the authority of Safiyya, Umm Salama and the Companions of the Prophet affirm that the Prophet prayed after eating cooked food without performing the wu4it'.56 The scholars who deny the obligation of wudis' after the consumption of meals state that the principle established by the Prophet was that wudii' is obligatory 53 54 55 56 mimma massat al-nar), pp. 251-254 (tarku I-wut/u' mimma massat al-nar); al-Tahawi, Sharb maani, 1: 62-70; Ahmad b. Hanbal, al+Llal, 1: 305, nos. 1984-1985, 317, no. 2062, 366, no. 2424; al-Shawkani, N ayl, 1: 245-247, al-Fasawi, fo1. 229a; Abu Yiisuf, Kiiab al-iuhar, ed. Abu I-Wafii (Cairo: 1355), pp. 9-11, nos. 41-50; al-Hakim, Ma'rifat 'uliim, pp. 30, 217; al-Bayhaqi, Mo'rif at al=sunan, 1: 401; Ibn Sa'd, 7: 158; al-Bukhiiri, at-Ta'ri kb al-kabir (reprint), I, 2 no. 1543, III, 2 nos. 2361, 2805; Abu Nu'ayrn, 5: 363; Ibn 'Asakir, 6: 125, 174, 321;al-Khatib al-Baghdadi, Tarikh Baghdad (Cairo: 135111931), 3: 100; Ibn l;Iajar, al-Isaba, 3: 263, no. 3701, 8: 248, no. 12125;Ibn 1 l;Iibbiin, Kitab al-majriihin; ed. 'Aziz aI-Qiidiri (Hyderabad: 1390/1970), 2: 173. Nur aI-Din al-Haythami, 1: 252 inf.-253. al-Dhahabi, 3: 243, no. 6270. Ibn Abi l-Jawsa', Hadith; al-Zahiriyya, Majmii'a 60, fo1. 64b. al-Tabiiwi, Shark mdiini, 1: 65. 16 after what comes out (of the body) not after food taken in.57 Ibn 'Abbas, who authoritatively stated that there is no injunction of wuqil after food prepared on fire, argued that fire is a blessing; fire does not make anything either forbidden or permitted." On the authority of Mu'adh b. Jabal, a Companion of the Prophet and a very indulgent person in matters of ablutions, who stated that no ablution is needed in case of vomiting, bleeding of the nose or when touching the genitalia, the following philological explanation is given: people had indeed heard from the Prophet the utterance: tawaddaii mimma massat ai-niir, but they did not understand the Prophet's meaning. In the time of the Prophet people called the washing of hands and mouth wudk' ; the Prophet's words simply imply the washing of hands and mouth for cleanliness (ii-i-tan?if); this washing is by no means obligatory (wiijib) in the sense of ritual ablution." There are in fact traditions stating that the Prophet ate meat, then rinsed his mouth, washed his hands and started to pray." Another tradition links the abolition of the Prophet's injunction of this wudu' with the person of Anas b. Malik, the servant of the Prophet, and puts the blame for the persistence of wudii' after the consumption of cooked food on authorities outside Medina. Anas b. Malik returned from al-Iraq and sat down to have his meal with two men of Medina. After the meal he came forth to perform the wudii'. His companions blamed him, asking: "Are you 57 Niir al-Din al-Haythami, 1: 252; al-Bayhaqi, al-Sunan ai-kubra, 1: 157 inf.; 'Abd al-Razzaq, 1: 170-171,nos. 658, 663; al-Tabawi, Sharb maiini, 1: 69. S8 'Abd al-Razzjiq, 1: 168-169, nos. 653, 655-656; al-Bayhaqi, al-Sunan al-kubrii, 1: 158, lines 4-5; al-Tahawi, Sharb mdimi, 1: 70 sup. 59 al-Bayhaqi, al-Sunan al-kubra; 1: 141; Niir ai-Din al-Haytharni, 1: 252 ult.-253, line 1; al-Sharif al-Murtada, Amali, ed. Muhammad Abii l-Fadl Ibrahim (Cairo: 1373/1954), 1: 395-3%. 60 al-Tahawi, Sharb maiini, 1: 66, 68; al-Bayhaqi, al-Sunan al-kubra, 1: 157; Niir al-Din al-Haythami, 1: 252, lines 12-15, 254, line 8 and line 18; Muhammad b. Sinan al-Qazzaz, Hadith, al-Zahiriyya, Majmii'a 18, fol. 2a; Muhammad b. Ahmad al-Qattan, al-Fawdid, al-Zahiriyya, Majrnii'a 18, fol. 24a info 17 following the Iraqi way?,,61This story implies that in the practice of Medina no wudii' was observed after eating cooked meals. The emphasis that Anas's practice was Iraqi is noteworthy. It can hardly be conceived that the Iraqis stuck to the earlier practice of the Prophet which was later abrogated by him. It is more plausible to assume that Anas adopted an Iraqi usage observed there since the Sasanian period. The severe reproach which Anas faced seems to indicate that it was a foreign custom, considered as a reprehensible innovation by the Muslim communityf? The lenient character of the abrogation of wu(jil after eating food prepared on fire is exposed in a tradition reporting that the Prophet ate roast meat, performed the wu(ju' and prayed; later he turned to eat the meat that was left over, consumed it and set to pray the afternoon prayer without performing wu(ju' at all.63 It is evident that his later action (akhiru amrayhi) is the one to be adopted by the community, as it constitutes an abrogation, naskh, of the former tradition, although some scholars consider it as rukhsa. The problem of wudii' mimma massat al-nar was left in fact to the inventiveness of the [uqaha' of later centuries; it becomes still more complicated by an additional hadith according to which the Prophet enjoined wu(ju' after the consumption of the meat of camels, but did not regard wudii as necessary after eating the meat of small cattle (ghanam).64 The two chapters in the Musannai of Ibn Abi Shayba about wuQ.u' after consuming meat of 61 al-Tahawi, Sharf) maani, 1: 69; al-Bayhaqi, al-Sunan al-kubrii, 1: 158 (Anas regrets his mistake and wishes he had not done it: laytani lam af'al); 'Abd al-Razzaq, 1: 170, no. 659; al-Zurqiini, Sharf) al-muwaud, 1: 88 inf.-89. 62 See 'Abd al-Razzaq, 1: 170, no. 659: ... ma hiidhihi l-'iraqiyyatu llatl ahdathtaha ._? 63 al-Shawkiini, Nayl, 1: 247; al-Hakim, Marif at 'uliim, p. 85; al-Bayhaqi, al-Sunan al-kubrii, 1: 156; al-Tahawi, Sharf) mo'ani, 1: 67; al-Bayhaqi, Marifai al-sunan, 1: 395, 401, lines 1-2; Ibn 'Asakir, 6: 321. 64 Ibn Abi Shayba, 1: 46-7; al-Tahawi, Sharf) maani, 1: 70-1; al-Shawkiini, Nayl, 1: 237-9; al-Bayhaqi, al-Sunan al-kubra, 1: 158-9; idem, Ma'rifat al-sunan, 1: 402-6; Ibn Qayyim al-Jawziyya, I'lam al-muwaqqiin 'an rabbi l-'alamin, ed. Tiihii 'Abd al-Ra'iif Sa'd (Cairo: 1973), 2: 15-16, 106; Niir aI-Din al-Haythami, 1: 250. 18 camels, contradictory as they are, bear additional evidence to the diversity of practice and usage, and to the divergencies in opinions held by the scholars of hadith. 'No less divergent are the views of the scholars about the wuq.u: before the consumption of food, 65 the confinement of wudii', as an obligatory act, before prayer only, the question whether ablution before every prayer was obligatory for the Prophet only,66 and whether the wuq.u' may be replaced as a concession by cleaning the mouth with a toothpicks? The great number of diverse traditions, merely hinted at above, clearly indicate that the formation of a normative code of ritual and usage began relatively late. A survey of some traditions about the t aw at, the circumambulation of the Ka'ba, and certain practices of the haji may shed some light on the peculiar observances and customs followed in the early period and may explain how they were later regulated, transformed or established. The tawaf was equated by the Prophet with prayer isaliu). In an utterance attributed to him the Prophet said, ''The tawai is indeed like a prayer; when you circumambulate diminish your talk."" In another version of this haditb the Prophet, making 65 See al-Zurqani, Shorb al-mawahib, 4: 352 barakat al-tdiim al-wuq,u' qablahu ; and see the interpretation). 66 See al-Zurqani, Sharb al-mawahib, 7: 247, lines 24-30 [aaltuhu ya 'umaru-rydni li-bayani I-jawazi Ii-I-nasi wa-khawfa an yu'taqada wujiibu mii kana yaf'alu min al-wudiii li-kulli saiiuin ; wa=qila innaha nasikhun li-wujiibi dhiilika, wa-taaqqaba bi-qawli anasin: kana khassan bihi diina ummatihi wa-annahu kana ya(aluhu li-I-faq,ila _). 67 Ibid., 7: 248, line 1 seq. Concerning the concept of Sufi rukhas cf. M. Milson, A Sufi Rule for Novices, Kitab adab al-muridin (Harvard: 1975), pp. 72-82; and see his discussion on the subject in the Introduction, pp. 19-20. 68 'Abd al-Razzaq, 5: 496; al-Qastallani, [rshad al-sari, (Cairo: 1323),3: 173-4; al-Nasa'I, Sunan, ed. Hasan al-Mas'iidi (Beirut: n.d.), 5: 222; al-Bayhaqi, al-Sunan al-kubra; 5: 85; Yiisuf b. Miisii al-Hanafi, al-Mu'tasar min al-mukhtasar (Hyderabad: 1362), 1: 174; al-Muniiwi, 4: 292-3, nos. 5345-5347; al-Muttaqi l-Hindi, 5: 24, nos. 220-222; cf. al-Azraqi, Akhbar Makka, ed. F. Wiistenfeld, p. 258; Muhibb al-Dln al-Tabari, al-Qira li-qasidi ummi l-qura, ed. Mustafa I-Saqii (Cairo: 1390/1970), pp. 306, 331;al-Tabiiwi, SharI) c.. c.. 19 tawat equal to prayer, bade the faithful confine their conversation to good talk. During the tawai the Prophet invoked God saying, "Our Lord, give to us in this world and in the world to come and guard us against the chastisement of Fire" (Qur'an 2:201).This verse was recited as an invocation by some of the Companions," Some of the invocations were extended and included praises of God, assertion of His oneness and omnipotence as they were uttered by the angels, by Adam, Abraham and the Prophet while they went past various parts of the Ka'ba during the tawai?" The pious Ibn 'Umar and Ibn 'Abbas are said to have performed the tawat refraining from talk altogether." Tawfis and Mujahid circumambulated in solemnity and awe "as if there were birds on their heads."> This was, of course, in the spirit of the imitatio prophetarum; Wahb b. Munabbih reported on the authority of Ka'b that three hundred Messengers (the last among whom was Muhammad) and twelve thousand chosen people tmustaian) prayed in the hi jr facing the maqam, none of them speaking during the tawa], except to mention the name of God.73 When 'Urwa b. al-Zubayr approached Ibn 'Umar during the tawat, asking him to give him his daughter in marriage, Ibn 'Umar did not reply. After some time 'Urwa came to Medina and met 'Abdallah b. 'Umar. The latter explained that he had not been able to answer him because mdiini , 2: 178 info 69 al-Azraqi, p. 258; al-Fiikihi, fols. 292a, 296a; 'Abd al-Razzaq, 5: 50, 52; al-Muttaqi I-Hindi, 5: 90, nos. 717-719, 722; al-Waqidi, Maghazi, ed. M. Jones (London: 1966), p. 1098; al-Bayhaqi, at-Sun an al-kubra, 5: 84; Ibn Zuhayra, al-Jiimi' al-latif (Cairo: 1357/1938), p. 124; Ibn Kathir, Tajsir, 1: 432-3. 70 See e.g. al-Fiikihi, fo. 296a, sup. (The Prophet urges the people to praise God and to extol Him during the tawiif ; and see ibid., similar reports about some Companions); al-Azraqi, pp. 259 inf.-26O; 'Abd al-Razzaq, 5: 51, nos. 8964-8965; al-Qastallani 3: 170; al-Harbl, ai-Manasik wa-amakin turuqi l-haj], ed. Hamad al-Jasir (al-Riyiid: 1389/1969), pp. 431-3; Mubibb ai-Din al-Tabari, pp. 305-6; al-Shawkiini, Nayi, 5: 53-4. 71 al-Fiikihi, fol. 292a; 'Abd al-Razzaq, 5: 50, no. 8962. 72 al-Fiikihi, fol. 292a-b; cf. Mubibb ai-Din al-Tabari, p. 271. 73 al-Fiikihi, fol. 292a, inf. 20 he "conceived that he faced God" during the tawat (wa-nahnu natakhayalu llaha 'azza wa-ialla bayna dyunina). Now he replied and gave him his daughter in marriage." Merriment and joviality were, of course, forbidden and considered as demeaning. Wahb b. al-Ward," while staying in the hiir of the mosque of Mecca, heard the Ka'ba complain to God and Jibril against people who speak frivolous words around it.76 The Prophet foretold that Abii Hurayra would remain alive until he saw heedless people playing; they would come to circumambulate the Ka'ba, their iawat would, however, not be accepted." The concession in the matter oj speech granted during the tawai was "good talk."" Pious scholars used to give guidance, exhort, edify and recount hadiths of the Prophet." Common people made supplications during the tawai, asking God to forgive them their sins and to grant them Paradise, children, and wealth. It was, however, forbidden to stand up during the (awiif, and to raise one's hands while supplicating. "Jews in the synagogues practise it in this way," said 'Abdallah b. 'Amr (b. al-'As) and advised the man who did it to utter his invocation in his council, not to do it during the fawiif.80 The fact that large crowds were gathered during the t awat was, however, exploited by the political leaders. Ibn al-Zubayr stood up in front of the door of the Ka'ba and recounted before the people the evil deeds of the Umayyads, stressing 74 al-Zubayr b. Bakkar, Jamharat nasab quraysh, MS. Bodley, Marsh 384, fol. 160b; al-Fakihi, fol. 292b; Mubibb ai-Din al-Tabari, p. 270. 75 See on him Abii Nu'aym, 8: 140-61; al-Pasl, al-Tqd, 7: 417, no. 2678. 76 al-Azraqi, p. 259; Abii Nu'aym, 8: 155 (the tafakkuh is explained as talking about women and describing their bodies during the (awaf); Muhibb al-Din al-Tabari, p. 271. 77 al-Fakihi, fol. 292b. 78 See Muhibb al-Din al-Tabarl, p. 271, line 1: ... wa-anna hukmahu hukmu l-saliui, ilia fima waradat [ihi l-rukhsaiu min al-kalam. 79 See e.g. al-Fakihi, fols. 311a-312a;'Abd al-Razzaq, 3: 377, no. 6021. &0 al-Fakihi, fol. 296b; and see al-Azraqi, p. 257; Amin Mahrniid Khattab, Fat/:! al-malik al-mdbiid, 1: 200-2; Ibn Abi Shayba, 4:96; al-Bayhaqi, al-Sunan al-kubra, 5: 72-3. 21 especially the fact that they withheld their payment of fay'.8! 'Ali b. al-Husayn cursed al-Mukhtar, after his death, at the door of the Ka'ba.82 Some traditions narrate details of the behavior of certain persons in the tawat who did not conform to this requirement of awe and solemnity in the holy place. Sa'id b. Jubayr used to talk during the (awllf and even to laugh," 'Abd al-Rahman b. 'Awf was seen to perform the tawaf wearing boots and singing hida' tunes. When rebuked by 'V mar he replied that he had done the same at the time of the Prophet and so 'V mar let him gO.84 Al-Fakihi records certain frivolous conversations which took place during the tawat, which may indeed be considered coarse and were certainly out of place in the sanctuary." But groups of people engaged in idle talk during the tawat were reprimanded. 'Abd al-Karim b. Abi Mukhariq" strongly reproved such talk; al-Muttalib b. Abi Wada'a" was surprised when he came to Mecca after a period of stay in the desert and saw people talk during the tawat. "Did you turn the tawaf into a meeting place," he asked," The "arabization" of the tawat is evident from an utterance attributed to the Prophet making it unlawful to talk in Persian during circumambulation. 'Vmar gently requested two men who held a conversation in Persian during the tawat to turn to Arabic," Reciting verses of the 81 82 83 84 85 86 87 88 89 al-Fiikihi, fol. 296b. al-Fakihi, fol. 296b. al-Azraqi, p. 259; Mubibb aI-Din al-Tabari p. 273; al-Fakihi, fol. 293b, sup. Niir al-Din al-Haythami, 3: 244. See al-Fakihi, fol. 293a (the remark of Husayn b. 'Ali about the buttocks of Mu'awiya during the (awaf ; and see fol. 294a: al-Sa'ib b. Sayfi and his talk with Mu'awiya about Hind). See on him Ibn I:Iajar, Tahdhlb, 6: 376-378, no. 716; aI-Fast, al-Tqd, 5: 480, no. 1856. See on him al-Fasi, al-'/qd, 7: 218, no. 2469. al-Azraqi, p. 260; Mubibb al-Din al-Tabari, p. 278. al-Fakihi fol. 291b (dhikru karahiyati l-kaliimi bi-l-farisiyyati [i l-(awaf); see the tradition about 'Umar: 'Abd al-Razzaq, 5: 496, no. 9793; cf. al-Turtiishl, al-Hawaditb wll-l-bida', ed. Muhammad Talbi (Tunis: 1959), p. 104. 22 Qur'an during the t awaf in a loud voice was disliked and considered a bad innovation tmuhdath): the Prophet is said to have asked 'Uthman to turn to dhikru llah from his qirixa. Nevertheless certain groups of scholars permitted the recitation of verses from the Qur'an.?" The problem of the reciting of poetry during the tawat is complicated. The Prophet is said to have told Abii Bakr who recited rajaz verses during the circumambulation to utter allahu akbar instead. This injunction of the Prophet seems to have been disregarded. Ibn 'Abbas, Abii Sa'id al-Khudri and Jabir b. 'Abdalliih used to talk during the (awaf and recite verses," A report on the authority of 'Abdallah b. 'Umar says that the Companions used to recite poetry to each other ty at an ash adicn) during the circumambulation/" The argument in favor of the lawfulness of the recitation of poetry during (a wa] was based on the precedent of 'Abdallah b. Rawaha who had recited his verses during the Prophet's tawat in the year A.H. 7 ('umrat al-qadii): Khallii bani Lrkutfiu: 'an sabilih ...3 Also during the fawaf 'A'isha discussed with 9 some women of Quraysh the position of Hassan b. Thiibit and spoke in his favor, mentioning his verses in defense of the Prophet; 94 Hassan, some traditions say, was aided by the angel Jibril in composing seventy verses in praise of the Prophet." Al-Nabigha al-Ja'di recited his verses in the mosque of Mecca, praising Ibn al-Zubayr and asking for his help at a time of drought." Ibn al-Zubayr asked, during the tawat, a son of Khiilid 90 Ibn Abi Shayba, 4: 10; Al-Azraqi, p. 258; al-Fakihi, fols, 295b-296a; and see the survey of the different opinions: Ibn Zuhayra, pp. 129-30; al-Majlisi, 99: 209, no. 19. 91 al-Fiikihi, Col.307b. 92 al-Fakihi, Col.307b. 93 al-Wiiqidi, p. 736; Niir aI-Din al-Haythami, 8: 130; al-Fiikihi, Col. 307a; al-Muttaqi l-Hindi, 5: 95, no. 745. 94 al-Azraqi, p. 257; Ibn 'Abd al-Barr, al=l stl'ab, ed. 'Ali al-Bajiwi (Cairo: 1380/1960), 1: 347; al-Fiikihi, Col.307b. 95 al-Fiikihi, Col.307b. 96 Maria Nallino, Le Poesie di an-Niibigah al-Ga'di (Rome: 1953), p. 137 (IX) (and see the references of the editor); al-Fakihi, Col.307b inf, 308a. 23 L. Ja'far al-Kilabi to recite some verses of his father against Zuhayr (b. Jadhima al-'AbsD. "But I am in a state of ihram; argued the son of Khiilid. "And so am I," said Ibn al-Zubayr and urged him to recite the verses. He responded and quoted the verse: "And if you catch me, kill me _" tPa-tmma takhudhiini ja-qtuliini: wa-in aslam [a-laysa ilii l-khuliaii). Ibn al-Zubayr sadly remarked that this verse suited his position in relation to the Banii Umayya,?? Sa'id b. Jubayr recalled having heard during the iawa] the verses of a drunkard who prided himself on the fact that he would not refrain from drinking wine even in old age," An old woman recalled verses composed about her beauty in her youth." There are moving verses composed by devoted sons, who carried on their backs their old mothers during the tawat and supplications by women asking God to forgive them their sins. Poets had the opportunity to watch women doing their tawa] and composed verses extolling their beauty.l'" The wearing of a veil by women performing the fawiit was the subject of a heated discussion among scholars who used as arguments the contradictory utterances attributed to the Prophet and quoted as precedents the fawiit of his wives.'?' Another important problem was whether men and women could lawfully perform the tawat together. According to one tradition women used to perform the fawiit together with men in the early period. The separation of women from men was first ordered by Khiilid b. 'Abdallah al-Qasri.l'? Al-Fakihi remarks that this injunction was aI-Fiikihi, fo1. 307b; and see a different version of this verse Aghani (Biiliiq), 10: 12. 98 al-Fakihi, fo1. 308a; and see the verses: Yiiqiit, Mu'jam al-buldan, s.v. Amaj; and see Ibn Abi l-Dunya, Dhamm al-muskir, al-Zahiriyya, Majmii'a 60, fo1. 8a (Sa'Id b. Jubayr changes the text of the verse from wa-kana kariman fa-lam yanzi into wa-kana shaqiyyan fa-lam yanzi). 99 aI-Fiikihi, fo1. 308a. 100 aI-Fiikihi, fols. 307b-3IOa. 101 al-Shiifi'i, 2: 127; al-Azraqi, p. 260; aI-Fiikihi, fols. 296a-297a; Niir aI-Din al-Haythami, 3: 219-20; Ibn Zuhayra, pp. 133 uIl-I34. 102 aI-Azraqi, pp. 265-6; aI-Fiikihi, fols. 299a ult.-299b; Muhibb al-Din al-Tabari, pp. 319-20; al-Qastallani, 3: 172-3; Ibn Hajar, Fath al-bari, 3: 384-5; Ibn Zuhayra, p. 127; al-Fasi, al-T qd, 4: 273. 97 24 received with approval and people conformed to it until al-Fakihi's own time. Two other decrees of al-Qasri continued to be observed by the people of Mecca: takbir during the ceremony of tawai in the month of Ramadan and a special arrangement of rows of men around the Ka'ba.103 The separation between men and women in the mosque of Mecca was carried out by the governor 'Ali b. al-Hasan al-Hashimi as late as the middle of the third century by drawing ropes between the columns of the mosque; the women sat behind the ropes,'?' At the beginning of the third century (about 209) the governor of Mecca under al-Ma'miin, 'Ubaydallah b. al-Hasan al-Tiilibi.l'" ordered a special time to be set apart for the women's tawilf after the afternoon prayer; men were not allowed to perform the tawa] at that time. This regulation was implemented again by the governor of Mecca, Ibrahim b. Muhammad about A.H. 260.106 These changes in the ceremony of the iawat seem to point to a considerable fluctuation of ideas and attitudes among the rulers and the orthodox in connection with the sanctuary and the form of the tawa]. The new arrangements, which were apparently meant to grant the haram more religious dignity and sanctity and to turn the tawilf into a solemn ceremony with fixed rules, may be compared with some peculiar customs practised in the early t awa], as recorded by al-Fakihi, The passage given by al-Fakihi begins with 103 al-Fakihi, fol. 432a (and see ibid., fol. 439b, lines 5-7 and fol. 354b: dhikru idiirati l-saffi [i shahri ramadana wa-awwalu man [dalahu wa-awwalu man ahdatha l-takbira bayna t-t ariiwibi hawla l-bayti fi shahri ramadana wa-tatsiru dhiilika); al-Zarkashi, I'lamu l-saiid bi-ahkami l-masiiiid, ed. Abii I-Wafii Mustafa I-Mariighi (Cairo: 1385),p. 98; al-Fiisi, al-'Jqd, 4: 272, 276 sup; al-Shibli, Mal;lasin al-wasdll [i mdrifaii I-awa'il, MS. Br. Mus., Or. 1530,fols.38b-39a, 41b-42a. 104 al-Fakihl, fol. 443a; al-Fiisi, al-'J qd, 6; 151, no. 2050 (quoted from al-Fiikihi); idem, Shifa' al-gharam (Cairo), 2: 188 (quoted from al-Fiikihi); Ibn Zuhayra, p. 300 inf. (quoted from al-Fakihi), 1J5 See on him Waki', Akhbiir al=qudiu, ed. 'Abd al-'Aziz Mustafa al-Mariighi (Cairo: 1366/1947), 1: 257-258; Ibn Zuhayra, p. 297. 106 al-Fiikihi, fol. 443a; al-Fasi, al-Tqd, 3: 247-8, no. 720 (quoted from al-Fiikihn. 25 a rather cautious phrase: wa-qad zaama badu ahli makkata, which clearly expresses a reservation on the part of the compiler. In the old times (kanu fima mada) when a girl reached the age of womanhood her people used to dress her up in the nicest clothes they could afford, and if they were in possession of jewels they adorned her with them; then they introduced her into the mosque of Mecca, her face uncovered; she circumambulated the Ka'ba while people looked at her and asked about her. They were then told "This is Miss so and so, the daughter of so and so," if she was a free-born person. If she was a muwallada they said: "She is a muwallada of this or that clan." Al-Fakihi remarks in a parenthetical phrase that people in those times had religious conviction and trustworthiness iahlu dinin wa-amanatin) unlike people of his day, whose manner of belief is obnoxious (laysu 'ala ma hum 'alayhi min al-madhahibi l+makriiha), After the girl had finished her tawat she would go out in the same way, while people were watching her. The purpose of this practice was to arouse in the people the desire to marry the girl (if she was free-born) or to buy her (if she was a muwallada). Then the girl returned to her home and was locked up in her apartment until she was brought out and led to her husband. They acted in the same way with slave-maidens: they led them in the tawa; around the Ka'ba clad in precious dresses, but with their faces uncovered. People used to come, look at them and buy them. Al-Awza'I asked 'Ala' (apparently Ibn Abi Rabah) whether it was lawful to look at maidens who were led in tawaf around the Ka'ba for sale; 'Ala' objected to this practice except for people who wanted to buy slave-girls,"? This report is corroborated by a story recorded by Ibn Abi Shayba, according to which 'A'isha dressed up a maiden, performed the iawat with her and remarked: "We may perhaps succeed in catching (literally: hunting) a youth of Quraysh" (scil, for 107 al-Fiikihi. fol. 309b. 26 the girO.los 'Umar is said to have encouraged the selling of slave-maidens in this manner.l'" All these reports - al-Fakihi's reference to "people with religious conviction and trustworthiness," al-Awza'i's inquiry, 'Ata"s answer, 'A'isha's story - seem to reflect t awai customs prevailing in the early period of Islam, in all likelihood during the first century of the Hijra. The reports indicate a certain informality and ease of manners. All this was bound to change if the haram was to acquire an atmosphere of sanctity and veneration. The early informality and intimacy can be gauged from a number of traditions concerned with the daily behaviour of the faithful in the mosque of Mecca. Ibn al-Zubayr passed by a group of people who were eating their meal in the mosque and invoked upon them his benediction. Abu Nawfal b. Abi 'Aqrab"? saw Ibn 'Abbas there eating roasted meat with thin bread; the fat dripped from his hands. A broth of crumbled bread used to be brought to Ibn al-Zubayr in the mosque. One day a boy crawled towards it and ate from it; 'Abdallah b. al-Zubayr ordered the boy to be flogged. The people in the mosque, in their rage, cursed Ibn al-Zubayt/" A similar problem was whether it is lawful to sleep in the mosque of Mecca. Scholars arguing for it quoted the precedent of the Prophet whose isrii took place (according to the report of Anas b. Malik) from the mosque of Mecca where he had slept'" Another 108 al-Musannaf, 4: 410; Lisan al+Arab, s.v. sh-w-f; Ibn al-Athir, al-Nihaya, s.v. sh-w-f. 109 Ibn Abi Shayba, 4: 411 ('Umar remarks, however, that girls should not be compelled to marry ugly [or mean; in text dhamim ; but probably damiml men; "the girls Iike in this matter what you like," he said}, cf. Ibn Ra's Ghanama, Maniiqil al-durar Ii mana bit al-zahar, MS. Chester Beatty 4254, fol. 19b: qala 'umaru: ia yuzawwijanna l-rajulu bnatahu l-qablha [a-innahunna yarghabna lima targhabiin. 110 See on him Ibn I:Iajar, Tahdhib, 12: 260. Ill al-Fiikihi, fo!. 355b: dhikru l-akli fi l- masjidi l-harami wa-l-ghada flhi ; and see al-Turtfishl, pp. 106-8; al-Zarkashi, l'liim al-sajid, pp. 329-30. 112 al-Fiikihi, fol. 355b. 27 argument in favor of sleeping in mosques was mentioned by Sulayman b. Yasar,"" when questioned by al-Harith b. 'Abd al-Rahman b. Abi Dhubab: 114 "How do you ask about it, said Sulayman, knowing that the ashab al-suita slept in the mosque of the Prophet and prayed in it." 115 Ibn 'Umar used to sleep in the mosque (of Medina) in the Prophet's Iifetime.'" When Thabit (al-Bunani) consulted 'Abdallah b. 'Ubayd b. 'Umayr"? whether to turn to the amir in the matter of the people sleeping in the mosque of Mecca, 'Abdallah bade him not to do that, quoting the opinion of Ibn 'Umar who considered these people as 'akifun, people praying in seclusion. The pious Sa'id b. Jubayr used to sleep in the mosque of Mecca. 'Ata' b. Abi Rabah spent forty years in the mosque of Mecca, sleeping there, performing the tawat, and prayingJ" In a conversation with his student Ibn Jurayj he expressed a very favourable opinion about sleeping in mosques. When 'Ata' and Sa'id b. Jubayr were asked about people sleeping in the mosque of Mecca who have night-pollutions they nevertheless gave a positive answer and advised them to continue to sleep in the mosque. In the morning, says a tradition, Sa'id b. Jubayr used to perform the tawiif, wake up the sleepers in the mosque, and bid them recite the talbiya. These reports quoted from a chapter of al-Fakihi entitled Dhikru l-nawmi fi I-masjidi l-harami wa-man rakhkhasa iihi wa-man karihahu'" give some insight into the practices in the 113 114 115 116 See on him Ibn Hajar, Tahdhib, 4: 228, no. 381. See on him ibid.• 2: 147, no. 249; al-Dhahabi, 1: 437, no. 1629. al-Turtiishi, p. 105. al-Zarkashi, l'liim al-sajid, p. 307; al-Turtiishi, p. 105;al-Mariighi, Tahqiq ai-nusra bi-talkhis mdiilim diiri l-hijra, MS. Br. Mus.• Or. 3615, fo1. 50a. 117 See on him al-Bukhiiri, al-To'rikn al=kablr, 31, no. 430; Ibn Hajar, Tahdhib, 5: 308, no. 524. 118 Cf. al- Turtiishi, p. 105. 119 Ta'rikh Makka, fo1. 355b-356a; al-Zarkashi, I'liim al-saiid, pp. 306-8, 317-18; Mubibb al Din al-Tabari, pp. 659-60, nos. 30-31; al-Majlisi, 99: 240, no. 1; about the odious impurity which causes bad smells see al-Fakihi, fo1. 357b, ult.-358a idhikru irsiili l=rihi [i l-masiidi l-harami); al-Zarkashi, l'lam ai-sajid, pp. 313-14; cf. about a superstitious belief 28 mosque of Mecca in the early period of Islam and help us to understand the ideas about ritual and the sanctity of the haram current at the time. Of special interest are some customs of t aw a] and include hardships, rigid self-exertion and self-castigation. Tradition tells about people who vowed to perform the fawaf while crawling's? or fastened to each other by a rope,'?' or being led with a rope threaded through a nose-ring.F' Tradition reports that the Prophet and his Companions unequivocally condemned these practices, prohibited them and prevented the people from performing the tawat in this way. It is obvious that these usages reflected the Jahiliyya ideas of self-imposed harshness, of vows of hardship and severe practices. These went contrary to the spirit of Islam which, while transforming it into an Islamic ritual, aimed to give the tawat its own religious values. Ibn Hajar is right in tracing back the prohibited forms of (awat to their Jahili source,'> Similar to these vows of self-exertion during the tawa! are the vows of hardship during the hajj. The traditions tell about men who vowed to perform the hajj on foot. Some women vowed to perform the hajj walking, or with faces uncovered, or wearing coarse garments, or keeping silent.124 The Prophet passed censure on h a i j which 120 121 122 123 124 among common people in Egypt: 'Ali Mahffiz, al-Ibdii' fi (Cairo: 1388/1968), p. 454. al-Fakihi, fol, 297a; al-Azraqi, p. 261; 'Abd al-Razzaq, 8: 457, no. 15895. al-Pakihi, fol, 297b; al-Azraqi, p. 261; 'Abd al-Razzaq, 8: 448, no. 15862; al-Bayhaqi, al-Sunan al-kubra, 5:88; al-Qastallani, 3: 173-4; al-Hakim, al-Mustadrak, 1: 460; Ibn l;Iajar, Fath al-bari, 3: 386-7; Muhibb aI-Din al-Tabari, p. 319, no. 73. al-Fakihi, fo!. 297b; 'Abd al-Razzaq, 8: 448, nos. 15860-15861,11:292, no. 20572; Lisan al-'Arab, s.v. z-m-m-, kh-z-m. Fath al-bari, 3: 386. al-Tabawi, Sharb maani, 3: 128-132; Yiisuf b. Miisii al-l;Ianafi, 1: 260-2; al-Suyfiti, al-Durr al-manthiir, 1: 351-2; idem, Ta'rikn al-khulaia', ed. Muhammad Muhyi I-Din 'Abd al-Hamid (Cairo: 1371/1952), p. 99; al-Shatibl, al-I'tisam (Cairo: n.d.), 2: 52; Bahshal, Ta'rikn Wasil, ed. current madarr al-ibtidii 29 these practices, emphasizing that God does not heed (literally: does Lot need) vows by which people cause harm and suffering to themselves. These practices recall certain customs observed by the Bums which therefore had to be abolished in Islam. It may however be remarked that some early Muslim ascetics or pious men used to perform the hajj on foot, or vowed not to walk under a shade during their hajj.125 It is true that the outer form of these practices recalls the old Jahiliyya ones; there is however a clear line which has to be drawn between them: the devotional practices of the pious Muslims are different in their content and intention; they are undertaken out of a deep faith and performed for God's sake. These practices of the pious gained the approval of the orthodox circles and were considered virtuous. This attitude is clearly reflected in a haditb attributed to the Prophet: 'The advantage of the people performing the hajj walking over those who ride is like the advantage of the full moon over the stars."126 Fasting on the Day of 'Arata gave rise to another important controversy. The contradictory traditions and reports are arranged in Fakihi's compilation in two chapters: the one encouraging the Gurguis 'Awwiid (Baghdad, 1387/1967), p. 231; Ibn Sa'd, 8: 470; al-Bayhaqi, al-Sunan al-kubra, 10: 76; al-Fasawi, fol. 157b; Ibn 'Abd al-Hakarn, p. 294; aI-Muttaqi l-Hindi, 5: 341, no. 2265, 449, no. 2507; Ahmad b. Hanbal, Musnad, 11: 7, no. 6714; al-Tayalisi, p. 112, no. 836; al-Tahawl, Mushkil at-iuhar, 3: 37-41; 'Abd al-Razziiq, 8: 438, no. 15825, 448, no. 15863; al-Fiikihi, fols. 315a-b; Ibn Daqiq al-'ld, pp. 310-11,nos. 791-793. (And see al-Fiikihi, fol. 511b:the story of the woman who vowed to perform the pilgrimage in silence if God would help to reconcile the fighting factions of her tribe. Abu Bakr, ordering her to discontinue her silence, remarked: takallami, fa-inna I-islam a hadama ma kana qabla dhalika); al-Tusi, Amali (Najaf: 1384/1964),1: 369. 125 Ibn Abi I-Dunyii, al-Tawba, MS. Chester Beatty 3863, fol. 17b; Bahshal, p. 167; al-Khuwiirizmi, Mukhtasar ithiirati l-targhib wa-l-tashwiq ila l-masiijidi l-thaliuhati wa-ila l-bayti l-'atiq, MS. Br. Mus., Or. 4584, fol. 8a-b. 126 al-Fiikihi, fols. 321b-322a idhikru l-mashyi fi I-hajji wa-f adlihi): al-Khuwiirizmi, fol. 8b: wa-li-l-mashi [adlun 'ala l-rakibi ka-fadli laylati l-qadri 'ala sa'iri l-layali, 30 faithful to fast on this day, the other reporting about Companions who refrained from fasting,'?" According to a tradition of the Prophet the sins of a man who fasts on the Day of 'Arafa will be remitted for a year;128 another version says two years,"? a third version a thousand days.130The list of persons who did fast includes also 'A'isha, who emphasized the merits of fasting on that day. The opponents who forbade fasting on that day based their argument on accounts and evidence that the Prophet had broken the fast on the Day of 'Arafa,!" 'Umar,132 his son 'Abdallah and Ibn 'Abbas prohibited fasting.l" In another version Ibn 'Umar stressed that he performed the pilgrimage with the Prophet and the three first caliphs; none of them fasted on the Day of 'Arafa, He himself did not fast, but did not explicitly enjoin either eating or fasting.P' The 127 aI-Fiikihi, fois. 528a-529a (dhikru sawmi yawmi 'araf a wa-f adli siyamihi ; dhikru man lam yasum yawma 'arafa makhiifata l-du'fi 'ani l-du'a); Ibn Abi Shayba, 4: 1-3, 21, 3: 104; al-Tahawi, Mushkil, 4: lll. 128 aI-Fiikihi, fol. 528a, ult.; al-Mundhiri, 2: 236, no. 1463; Ibn Abi Shayba, 3: 97; al-Tahawi, Shorb maiini, 2: 72; al-Bayhaqi, al-Sunan al-kubra, 4: 283. 129 aI-Fiikihi, fois. 528a, inf., 528b; al-Tabaranl, I: 255, 2: 71; Bahshal, p. 276; al-Mundhiri, 2: 236; 7 nos. 1461-1462,1464-1465, 1467-1468; Muhibb aI-Din al-Tabari, p. 403; Ibn Abi Shayba, 3: 96-97; al-Tahawl, Sharb maiini, 2: 72; idem, Mushkil, 4: 112; al-Shawkiini, Nayl, 4: 267, no. 2; al-Bayhaqi, ai-Sunan al-kubra, 4: 283, 130 al-Mundhiri, 2: 237, no. 1466; aI-Fiikihi, fol. 528b; al-Suyiltl, al-Durr ai-manthia, 1: 231 (another version 1,000 years). 131 Mus'ab b. 'Abdallah, Hadith, MS. Chester Beatty 3849/4, fol. 4Oa; Abu 'Umar, GhuIiim Tha'Iab, Juz', MS. Chester Beatty 3495, fol. 97a; aI-Fiikihi, fol. 528b; al-Shawkiini, Nayl, 4: 267, no. 4; al-Bayhaqi, al-Sunan al-kubra, 4: 283-4; al-Suyiiti, al-Durr al-manthia, 1: 231. 132 al-Bukhiiri, al-Ta'rikh al-kabir, 32, no. 1600. 133 al-Fakihi, fol. 529a; Ahmad b. Hanbal, al-Tlal, 1: 286, nos. 1849, 1852; aI-Khatib al-Baghdiidi, Mudil), 2: 338-9; al-Pasawi, fol. 61a; cf. Abu Nu'aym, 7: 164; Mubibb aI-Din al-Tabari, p. 404. 134 Abu 'Ubayd, Gharib al-haditn 3: 4; aI-Khatib al-Baghdiidi, Mudil), 1: 434; al-Tahawl, Shorb mdiini. 2: 72; Muhibb al-Din al-Tabarl, p. 404 (and see ibid., p. 405 inf.); al-Shawkiini, Nayl, 4: 268; al-Suyiitl, al-Durr al-manthiir, 1: 231; Ibn Kathir, al-Bidaya wa-l-nihaya (Beirut, al-Riyad: 1966), 5: 174. 31 conciliatory interpretation assumed that the prohibition of fasting referred to the people attending 'Arafa; but people not present on that Day of 'Arafa may fast, and are even encouraged to fast.!35 The reason given for not fasting on that day in 'Arafa was the care for the pilgrims, who might be weakened by the fast and prevented from properly performing the du'ji' and dhikr, which are the most important aims of the pilgrims staying at 'Arafa.136 The transfer of some rites performed at 'Arafa to the cities conquered by the Muslims is of special interest. This practice was introduced in Basra by 'Abdallah b. 'Abbas'" and by 'Abd al-'Aziz b. Marwan in Fustat.138 the Day of 'Arafa people used to gather On in the mosques to invoke and to supplicate. When Ibn 'Abbas summoned the people to gather in the mosque he argued that he wished that the supplications of the people may be associated with those attendant at 'Arata and that God may respond to these supplications; thus they would share God's grace with the attendants 135 al-Tahawi, Sharb mdimi, 2: 72; idem, Mushkil 4: 112; Abii Nu'ayrn, 3: 347; al-Fasawi, fol. 32b; al-Shawkiini, Nayl, 4: 267, no. 3; al-Bayhaqi, al-Sunan al-kubra 4: 289; Yiisuf b. Miisii al-Hanafi, 1: 152; al-Suyiiti, al-Durr al-manthiir, I: 231. 136 al-Fakihl, fol. 529a; cf. Muhibb al-Dln al-Tabari, p. 405, lines 3-7 '(fasting on the Day of 'Arafa is not favored for people performing the pilgrimage; it is however encouraged for people not performing the hajj. See the compromise-recommendations of al-Mundhiri, 2: 238: "; there is nothing wrong in fasting, if it does not weaken him in his du'a' ... for the pilgrims it is preferable to break the fast ...•.See the story of Ibn Wahb, who broke the fast at 'Arafa because he was occupied by the thought of breaking the fast: al-Qadi 'Iyiid, Tartib al-madiuik, 1, 430; and see on this subject: al-Shawkiini, Nayl 4: 269). 137 See al-Quda'i, Ta'rikh, MS. Bodley, Pococke 270, fol. 67b (quoted from al-Jahiz's Nazm al-qur'iinr; al-Qalqashandi, Ma'athir ai-inaia [i maalim al-khilafa, ed. 'Abd al-Sattiir Ahmad Farriij (Kuwait: 1964), 1: 129; Muhibb al-Dln al-Tabarl, pp. 387 inf.-388 sup; al-Fasawi, fol. 16a: ._ haddathanii abu 'awana, qiil a: ra'aytu I-has an a kharaja yawma 'oraf a min al-maqsiirau ba'da I-'asri [a-qaada fa-'arrafa; al-Bayhaqi, al-Sunan al-kubra 5: 117 inf.; see S.D. Goitein, Studies in Islamic History and Institutions (Leiden; 1966),-p. 137. 138 al-Kindi, Wulat ut», ed. Husayn Nassar (Beirut: 1379/1959),p. 72. 32 at 'Arafa.P" Mus'ab b. al-Zubayr introduced this innovation in Kiifa.140 Some pious Muslims participated in these gatherings, others considered them as bid'ar" The tarit in Jerusalem is linked in some sources with 'Abd al-Malik, who is accused of having built the Dome of the Rock in Jerusalem in order to divert the pilgrimage from Mecca to Jerusalem, since 'Abdallah b. al-Zubayr, the rival caliph in Mecca, forced the pilgrims to give the oath of allegiance. When the Dome of the Rock was built people used to gather there on the Day of 'Arafa and performed there the wuqufr" So the bid'a of wuqid in Jerusalem arose. Al-Turtiishi describes a gathering of the people of Jerusalem and of its villages in the mosque, raising their voices in supplications. They believed that four "standings" twaqafiu) in Jerusalem were equal to a pilgrimage to Mecca.r" Ibn Taymiyya, of course, strongly censured this innovation.r" It is evident that the idea behind the ta'rit is that it is possible to transfer sanctity from 'Arafa to another sanctuary where the rites of 'Arata are being performed on the same day, or that one may share in the blessing of 'Arafa through the performance of certain devotions at the same time as they are done at 'Arafa (as is the case with the supplications in the tdrit mentioned in note 139 above), or the notion that two sanctities may be combined as indicated in the tradition about Zamzam visiting Sulwan on the night of 'Arafa.!" The idea of transfer of sanctity is clearly reflected in a 139 al-Mawsili, Ghiiyat al-wasiiil ila mdrifati l-awail, MS. Cambridge Qq 33 (10), fol. 153a. 140 al-Suyiiti, al-Durr al-manthia, 1: 231 inf. 141 Ibn Kathir, al-Bidiiya, 9: 307; al-Turtiishi, pp. 115-16;al-Suyiiti, al-Durr al-manthiir, 1: 231 info 142 al-Quda'I, fol. 67b; al-Qalqashandi, 1: 129. 143 al-Turtiishi, pp. 116-17. 144 Majmu'at al-rasall al-kubrii (Cairo: 1323), 2: 57; Jamiil a-Din al-Qiisimi, I slab- al-masaiid min al-bidd wa-l-'awa'id (Cairo: 1341), p. 215 (from Ibn Taymiyya), 145 al-Muqaddasi, line 11. Ab-san al-taqasim, ed. M.J. de Goeje (Leiden: 1906), p. 171, 33 Shi'i tradition in which a Shi'i adherent asks the imam Ja'far al-Sadiq whether he may perform the to'rii on the grave of Husayn if the opportunity to perform the hajj (scil, to Mecca) escapes him. The imam enumerates in his answer the rewards for visiting the grave of al-Husayn on common days and those for visits on feasts, emphasizing that these rewards are multiplied for a visit on the Day of 'Arafa, This visit is equal in rewards with a thousand pious pilgrimages to Mecca and a thousand 'umr a accepted by God and a thousand military campaigns fought on the side of a prophet or a just imam. The adherent then asked, how he could get a reward similar to that of the mawqii (of 'Arata), The imam looked at him as if roused to anger and said: "The believer who comes to the grave of al-Husayn on the Day of 'Arafa, washes in the Euphrates and directs himself to the grave, he will be rewarded for every step as if he had performed a hajj with all due rites." The transmitter recalls that the imam did say: "and [took part in] a military campaignr" Some changes of ritual were attributed to the Umayyads and sharply criticized by orthodox scholars. A number of innovations of this kind are said to have been introduced by Mu'awiya, It was he who refrained from the takbir on the Day of 'Arafa, because 'Ali used to practise it.147 He forbade the loud recitation of the talbiya at 'Arafat, and people obeyed his order; then Ibn 'Abbas ostentatiously came forth and uttered the talbiya loudly,':" It was Mu'awiya who transformed a place where the Prophet had urinated into a place of prayer.v" and invented iahdatha) the adhan in the saliu a[-'idayn.150 He changed the order of the ceremony of the 'id peculiar 146 Ibn Biibawayh, Amali i-sadiu; (Najaf: 1389/1970),pp. 126-7. 147 aI-Fiikihi, fol. 529a. 148 Mubibb al-Din al-Tabari, p. 403; al-Hakim, al-Mustadrak, 1: 464 inf.-465; al-Muttaqi aI-Hindi, 5: 79, nos. 646, 648. 149 Muhibb al-Din al-Tabari, p. 417; Amin Mahmiid Khattab, Fatb al-malik al-mdbisd, 2: 59 inf.-60, lines. 1-7; aI-Fiikihi, ·fol. 531a,sup. 150 al-Suyiiti, Ta'rikh al-khulafa', p. 200. 34 al-adha and ordered the khutba to be delivered before the prayer.P' He was also the one who banned the tamattu' pilgrimages.P? Changes of this kind were recorded as wicked innovations of the impious Umayyad rulers. The inconsistencies of the usages, customs and ritual practices of the early period of Islam are reflected in almost every subject dealt with in the early sources of hadith. Opinions divergent and contradictory are expressed about the sutra which has to be put in front of the praying Muslim and whether a dog or a donkey or a woman passing by invalidates the prayer-" Scholars differ in their opinions as to whether the form of sitting during the prayer called iq'a' is permitted.P' whether the prayer by a believer clad in one garment ithawb) is valid.!" and whether counting of the tasbib by pebbles is allowed!" Some of the subjects dealt with in the early hadiths lost their actuality and relevance. It is however a special feature of Muslim haditn literature and haditn criticism that some of these themes reappear and are discussed even in our days. Thus, for instance, the contemporary scholar Nasir al-Din al-Albani examines 151 al-Shibli, Maf)asin al-wasdil, fol. 120a; al-Suyiiti, Ta'rikh al-khulafd, p. 200. 152 al-Muttaqi aI-Hindi, 5: 88, no. 708; al-Shibli, MahQsin al-wasdil, fol. 119b (and see above notes 48, 50); and cf. the wicked innovations of al-Hajjij Abii Tiilib al-Makki, 2: 53-4. 153 al-Hakirn, al=Mustadrak, 1: 251-2; Niir al-Din al-Haytharni, 2: 59-62; al-Fakihi, fol. 481a inf.; al-Fasawi, fol. 217b; Ibn Abi Shayba, 1: 276-83; 'Abd al-Razzaq, 2: 9-38, nos. 2272-2396; al-Tahawi, Sharf) maani, 1: 458-64; al-Muttaqi l-Hindi, 8: 132-8, nos. 946-989; al-Zarkashi, al=l iaba, pp. 66, 84. 154 Ibn Abi Shayba, 1: 285; 'Abd al-Razzaq, 2: 190-7, nos. 3024-3053; and see Ibn al-Athir, al-Nihiiya, s.v. q-'-a, '-q-b. 155 al-Tal)iiwi, Sharf) maani, 1: 377-83; al-Shawkiini, Nayl, 2: 83-4; Ibn Abi Shayba, 1: 310-15. 156 Ibn Abi Shayba, 2: 389-91; Ibn Abi I-ijadid, Sharf) nah] al-balagha, ed. Muhammad Abii l-Fadl Ibriihim (Cairo: 1964), 18: 164; and cf. Ahmad b. Hanbal, al-Ttal, 1: 325, no. 2122; Sa'Id b. Jubayr throws out the pebbles with which a woman counted her circlings during the the tawa]. 35 the tradition prohibiting fasting on the Day of 'Arafa for people attending 'Arata,"? He carefully analyzes the isnads, finding out their faults; he harshly reprimands al-Hakim for his heedlessness in considering the haditb sound and states that the haditb is in fact weak. He argues that the haditb about the forgiveness of sins for a period of two years for him who fasts on the Day of 'Arafa is a sound tradition; but the attached phrase about the rewards for fasting on every day of Muharram is a forged one.ISS An exhaustive scrutiny of hadiths about the counting of tasbih by pebbles is included by al-Albani in the examination of the haditb about the rosary (ai-subha).IS9 Of interest are certain traditions in which some social and cultural, as well as religious, trends are exposed. Of this kind are the traditions in which the Prophet predicted that his community would erect sumptuous mosques in the manner of Jewish synagogues and Christian churches, adorn them richly and embellish them with inscriptions. This will be the sign of decline of the Muslim community and portend the End of the Days. Traditions of the very early period of Islam reflect the opposition against arched mihrab« "Beware these altars" tittaqii hadhihi l-madhabih), followed by an explanatory comment, "he meant the mahiirib' (ya'ni l-maharib), says a tradition attributed to the Prophet,"? "My people will fare well as long as they will not build in their mosques altars 157 Na s ir aI-Din aI-AIbiini, Silsilat al=ah a d i t n al+d a'Lf a wa-l-mawdiia (Damascus: 1384),no. 404. 158 Ibid., no. 412. 159 Ibid., no. 83. 160 al-Daylami, MS. Chester Beatty 4139, fo1. 27a (al-Daylami adds: wa-kana ibriihlmu l-taymi la yusalli [i (aqi l-mihrab); al-Suyiiti, ai-Khasii'is ai-kubrii; 3: 189; al-Muniiwi, 1: 144-5, no. 153 reviews the different meanings of the word mihrab. And see the peculiar story of the Christian youth in the mihrab: al-Khatib al-Baghdadi, To'rikh Baghdad, 9: 45; al-Turtiishl, p. 94; al-Bahranl, 7: 281-5; Mahmiid Mahdi al-Miisawi al-Khawansiiri, Tuhfat al-siijid fi ahkiim al-masiijid (Baghdad: 1376), pp. 111-16.And see R.B. Serjeant, "Mii)riib," BSOAS (1959):pp. 439-53. 36 like the altars of the Christians," the Prophet foretold/?' Pious men usually refrained from praying in these mihrabs.162 Of the same kind were traditions against the adornment of mosques.'" prayers in the maqsiaa of the mosque,164 and against writing Qur'an verses on the walls of the mosque, or in the qibla of the mosque.'" These traditions should, of course, be studied against the background of the reports about the sumptuous buildings which were erected by the impious rulers and their governors and the richly decorated [ami' mosques in which delegates of the rulers led the prayer. Many a time a pious Muslim had to ask himself whether he should pray behind them, as can be deduced from the numerous traditions dealing with this subject. The few traditions reviewed in this paper clearly demonstrate the fluidity of certain religious and socio-political ideas reflected in the early compilations of hadith; as already proved by I. Goldziher. The diversity and divergence of traditions expose the different opinions of various groups of Muslim scholars. The divergent traditions are faithfully recorded in the compilations 161 al-Suyiiti, al-Khasdis al-kubra; 3: 188-9; Ibn Abi Shayba, 2: 59; and see the careful evaluation of this hadith' by Albiini, Silsila, no. 448. 162 'Abd al-Razzaq, 2: 412, no. 3898-3902; the tradition about the altars of the Christians, no. 3903; Ibn Abi Shayba, 2: 59-60 (ai-saiat Ii i-taq, man rakhkhasa l-saliu Ii Haq); Ahmad b. Hanbal, al-Tlal, 1: 64, no. 373. 163 al-Suyiiti, al-Khasdis al-kubrii, 3: 56-7; Ibn Abi Shayba, 1: 309; al-Suyiitl, al-Durr ai-manihiir, 3: 217 inf.; al-Shaybani, pp. 77-8; Abii 'Ubayd, Gharib al-hadlth, 4: 225; al-Shawkanl, No yl, 2: 167-70; idem, al-Fawii'id al-majmiia, ed. 'Abd al-Wahhab 'Abd al-Latif (Cairo: 1960), pp. 25-7; Abii Talib al-Makki, 2: 51 inf; Ibn Abi Jamra, Bahjat al-nufiis (Beirut: 1972 reprint), 1: 183; al-Sarnarqandl, Bustan ai-'arilin (on margin of Tanbih al-ghafilin) (Cairo: 1347), pp. 127-8; Yiisuf b. 'Abd al-Radi, Thimar al-maqasid [i dhikri t-masaiid, ed. As'ad Talas (Beirut: 1943), pp. 166, 170; al-Bahrani, 7: 277; al-Zarkashi, I'liim al-siijid pp. 335-8; Muhammad Mahdi al-Miisawi, pp. 87-92. 164 See 'Abd al-Razzaq, 2: 414-16, nos. 3907-3913; al-Bayhaqi, al-Sunan al-kubra, 3: 238; Abii Talib al-Makki, 2: 51 inf.; Ibn Sa'd, 7: %. 165 Ibn Abi Shayba, 2: 46; al-Turtiishi, p. 97; al-Zarkashi, I'lam al-saiid, p. 337; cf. Yiisuf b. 'Abd al-Hadi, p. 170. 37 of the second century of the Hijra with no obligatory conclusions imposed and no prescriptions issued. This activity reflects a sincere effort to establish the true path of the Prophet, the Sunna, which the believer should follow. 

Ḥaddithū ʿan Banī Isrāʾīla Wa-Lā Ḥaraja: A Study of an Early Tradition

Israel Oriental Studies 2 (1972): 215-39

Ḥaddithū ʿan Banī Isrāʾīla Wa-Lā Ḥaraja: A Study of an Early Tradition

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M. J. Kister

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bani_israil.pdf Haddithu 'an bani isra'ila wa-Ia haraja A Study of an early tradition This widely current tradition was variously interpreted by Muslim scholars. They differed in their opinions about the significance of the words of this hadith, its intent and its implications. The core of the discussion lay in fact in the problem whether it was lawful to turn to Jewish and Christian sources for guidance, to study Jewish and Christian compilations and to incorporate certain aspects from them into the Muslim cultural tradition and belief. Scrutiny of some of these discussions may help to elucidate the tendencies of the various religious groups in Islam and assist us in gaining a deeper insight into the attitudes of Muslim scholars. I The tradition Haddithu 'an bani isra'il was considered by Goldziher as one which is opposed to the trend of Muslim orthodox scholars who watched with reluctance the influence of Jewish Aggada and of Christian legends on Muslim tradition.1 The transmission of this hadith, says Goldziher, serves as evidence of the controversy among the scholars of the second century about the transmission of Jewish lore. The earliest source in which this tradition is recorded is the Risala of al-Shafi'i (d. 204).2 This tradition is also reported in the Jami' of Ma'mar b. Rashid (d. 154),3 and in 'Abd al-Razzaq's Musannafwith the following isnad: 'Abd al-Razzaq > aI-Auza'I4 > Hassan b. 'AtiyyaS > Abu Kabsha6 > 'Abdallah b. 'Amr b. aI'As. The Prophet said: "Transmit on my authority, be it even one verse (from the Qur'an), narrate (traditions) concerning the Children of Israel and there 1 Muhammedanische Studien (Halle, 1890), II, 137, note 3; and see G. Vajda, "Juifs et Musulmans selon Ie Hadit", JA CLXXIX (1937), 115-120; S. D. Goitein, Banu [sra'i1, E[2. 2 Melanges Judeo-Arabes, IX, "Isra'iliyyat", REJ XLIV (1902) 64, note 2. 3 Ms. FeyzuIlah 541, fo1. 59b, inf. (See F. Sezgin, GAS, I, 291). 4 See on him F. Sezgin, GAS, I, 516. 5 See on him Ibn l;Iajar, Tahdhib al-tahdhib (Hyderabad, 1327), II, 251, no. 460; al-Dhahabi, Mizan al-i'tidal, ed. 'Ali Mul;!arnmad al-Bijawi (Cairo, 1382/1963), I, 479, no. 1809. 6 See on him Ibn I;Iajar, Tahdhib, XII, 210, no. 974. is nothing objectionable (in that); he who tells a lie on my authority - let him take his place in Hell."? In the Musnad of Ahmad b. Hanbalf this tradition is recorded with the same chain of transmitters; it contains however a slight variant: wa-man kadhaba 'alayya muta'ammidan, "intentionally't.? 7 Ms. Murad Molla 604, fol. 113b: ballighii 'annt wa-lau iiyatan wa-haddithii 'an bani isra'tla wa-ld haraja fa-man kadhaba 'alayya kadhibatan fa-l-yatabawwa' maq'adahu min al-niiri. And see this tradition: al-Tabarani, al-Mu'jam al-saghir, ed. 'Abd al-Rahman Muhammad 'Uthman (Cairo, 1388/1968), I, 166; al-Fasawt, al-Ma'rifa wa-l-ta'rikh, Ms. Esad Ef. 2391, fol, 162b; al-Nuwayri, Nihdyat al-arab (Cairo [reprint] 1964), XIV, 182; Abu Nu'aym, Hilyat al-auliyii' (Cairo, 1351/1932), VI, 78. 8 Ed. Ahmad Muhammad Shakir (Cairo, 1953), XI, 127, no. 6888; cf. al-Bayhaqi, Ma'rifat al-sunan wa-l-dthiir, ed. Ahmad Saqr (Cairo, 1389/1968), I, 48-51. 9 See about the tradition man kadhaba 'alayya: Ibn al-Jauzi, Kitdb al-maur/u'at, ed. 'Abd al-Rahman Muhammad 'Uthman (Cairo, 1386/1966), I, 55-98; and see ibid., p. 63 the remark of Wahb b. Jartr: wa-lldhi, md qdla "muta'ammidan", wa-antum taqalana "muta'ammidan"; cf. al-Khattb al-Baghdadl, Taqyid al-'ilm, ed. Youssef Eche (Damascus, 1949), p, 29: waman kadhaba 'alayya; qiila hammiimun: ahsibuhu qdla "muta'ammidan" ... fa-l-yatabawwa' ... ; cf. J. Goldziher, Muh. St., II, 132 (see notes 3-4); and see Ahmad b. Hanbal, op. cit., IV, nos. 2675, 2976; V, nos. 3694, 3801, 3814, 3847; II, nos. 584, 629, 630, 903, 1()()()"'1001, 1075, 1291; I, nos. 326, 469, 507; VI, nos. 4338, 4742; VII, nos. 5232, 5291; IX, nos. 6309, 6478; X, nos. 6592, 6593. And see an interesting setting of this utterance ibid., VI, no. 4156: jama'ana rasidu Ildh! (s) wa-nahnu arbaiina, fa-kuntu fi dkhiri man atiihu, qdla: innakum mansiiriina wa-musibuna wa-maftiihun lakum, fa-man adraka dhiilika fa-l-yattaqi llaha wa-lya'mur bi-l-ma'rufi, wa-l-yanha an al-munkari, wa-man kadhaba 'alayya muta'ammidan ... ; and see a remarkable version ibid., V, no. 3025: ittaqii l-haditha 'annt ilia md 'alimtum; qdla: wa-man kadhaba 'ala l-qur'dni bi-ghayri 'ilmin fa-l-yatabawwa' ... ; cf. al-Daylaml, al-Firdaus, Ms. Chester Beatty 3037, fol. 27a: ittaqu l-hadttha 'anni ilia md 'alimtum, fa-innahu man kadhaba 'alayya muta'ammidan ... ; cf. Ahmad b.Hanbal, op. clt., IV, no. 2976: ... man kadhaba 'alayya ... wa-man kadhaba fi l-qur'iini ... ; and see ibid., III, no. 2069: ... man qiila ft l-qur'iini bi-ghayri 'ilmin ... ; and see Ibn Sa'd, Tabaqdt (Beirut, 1957), II, 337: ... man qiila 'alayya md lam aqul fa-qad tabawwa'a ... ; cf. al-Jarraht, Kashf al-khafd' wa-muzil al-ilbiis (Cairo, 1352), II, 275, no. 2593; Ibn al-Athlr, al-Nihdya, ed. al-Zawl-al- Taniil)l (Cairo, 1963), I, 159; al-Tirmidhi, $a/.zi/.z (Cairo, 1934), XIII, 167 where this utterance is connected with the story of khiisif al-na'l; al-Qundiizl, Yaniibi' al-mawadda (Kazimiyya, 1385), pp. 59, 209; al-Khattb al-Baghdadt, Ta'rtkb Baghdad (Cairo, 1349/1931), I, 265; al-Safarlni, Ghidha' al-albdb (Cairo, 1324), I, 118; Yusuf b. Musa al-HanafI, al-Mutasar min al- mukhtasar (Hyderabad, 1362), II, 261-262; al-Tabaranl, op. cit., II, 55;al-Fasawi op. cit., fol. 158a; al-Hakim, al-Mustadrak (Hyderabad, 1342), II, 401; al-Dhahabt, Mizdn, IV, 393 sup.; AbU Nu'aym, op. cit., II, 369; cf. Abu 'Ubayd, Farla'if al-qur'iin, Ms. Leiden, Or. 3056, fol. 3b: ... anna rasiila lldhi ($) 'ahida ilaynd fi hajjati l-wadd'i fa-qdla: 'alaykum bi-l-qur'iini fa-innakum sa-tarji'iina ilii qaumin yashtahiina l-haditha 'anni fa-man 'aqifa shay'an fa-l-yuhadditk 'annt bihi, wa-man qdla 'alayya md lam aqul fa-l-yatabawwa' bay tan au maq'adan It jahannam; and see al-Suyutt, al-Jiimi' al-kabtr, Ms. al-Jazzar, Acre, I, 351: haddithi; 'anni kama sami'tum we-ld haraja, ilia man akhbara 'ala lldhi kadhiban muta'ammidan li-yudilla bihi l-ndsa bighayri 'ilmin fa-I-yatabawwa' maq'adahu min al-ndri; Ibn 'Abd al-Hakam, Futu/.z Misr, ed. 216 Haddithii 'an bani isra'ila The tradition haddithii 'an bani isrii'il forms, as we see, a part of a combined hadith in which the Prophet bids the faithful to transmit verses (of the Qur'an), urges them to narrate (traditions) concerning the Children of Israel and warns them not to lie while transmitting traditions on his authority. In some versions only two parts of the combined tradition are recorded: "Transmit on my authority be it even one verse and narrate concerning the Children of Israel and there is nothing objectionable (in that)."10 The same version as given in the Jiimi' of Ma'mar b. Rashid, consisting of three parts, is recorded by al-Mu'afa b. Zakariyya (d. 390) in his al-Jalis al:;alil,lal-kiifi wa-l-anis al-na$il,lal-shdfi.t) and is accompanied by a comprehensive comment by the author. The Children of Israel, al-Mu'afa argues, were specified in this tradition because of the miraculous events which had happened to them, just as the sea was specified because of the miraculous features which are in it; the permission was granted to narrate about (the wonders of) the sea with keeping away from sin of lie. 12 The tendency apparent in this tradition to emphasize the miraculous and wonderful aspect of the stories about the Children of Israel is reflected in an enlarged version of this saying: haddithu 'an bani isrd'ila fa-innahu kdnat fihim a'iijibu.s> Al-Mu'afa records two views about the syntax of wa-lii haraja. These views give two quite different interpretations of the expression. According to one opinion ld haraja is a khabar, a predicate; the meaning of the expression is thus: there is nothing objectionable in telling these stories. As many people, argues Mu'afa, are reluctant to listen to these stories, this hadith' grants permission to transmit them, for refraining from transmitting them might bring about the disappearance of wisdom and might cause the roads of thought to be closed up, the means of knowledge to be interrupted, the doors of consideration and exhortation to be shut. The other view considers the phrase wa-ld haraj as denoting a prohibition. It is equivalent with wa-lii tahruju, do not commit sin by telling stories which you know are lies deceiving peopie by telling these stories. 14 C. Torrey (New Haven, 1922),273 inf.-274: man kadhaba 'alayya kadhibatan muta'ammidan ... associated with: ala, wa-man shariba l-khamra ... 10 Ibn 'Abd al-Barr, Jdmi' bayiin al-'ilm wa-fadlihi (Cairo, 1346), n, 40; al-Quda'], Shihab al-akhbiir, Ms. Br. Mus., Or. 6496, fo1. 39a. 11 Ms. Topkapi Saray, Ahmet III, 2321, foIs. 3a-4a. 12 Fo1. 4a: ... wa-khassa bani isrii'ila bi-hiidhd li-ma madd fthim min al-a'ajibi kama khassa l-bahra bimd fihi min al-a'ajibi ... (the allusion refers apparently to the well known utterance, or proverb: haddith 'an al-bahri wa-ld haraj; see al-Jarraht, op. cit., I, 352, no. 117). 13 Al-Daylaml, op. cit., fo1. 72a; L 'A, s.v. /:I r j. 14 Al-Mu'afa, op. cit., fo1. 4a: ... wa-lii haraja yattajihu fihi ta'wilani, ahaduhumd an yakiina khabaran mahdan fi mandhu wa-lafzihi, ka-annahu dhakara bani isra'tla wa-kiinat fihim 217 The two grammatical constructions reflect in fact two conflicting interpretations of the tradition. Taking la haraja as khabar implies that there is no objection whatsoever to tell the stories about the Children of Israel whether true or invented. The motivation adduced for this permission is of interest: refraining from transmitting these stories would bring to a stop the transmission of the hikma, the wisdom, and of thoughtful scrutiny of stories concerning past people and prophets. Further it brings to Iight the fact that some orthodox circles disliked stories about the Children of IsraeI, which must have been widely current. On the other hand Iii haraja, taken as prohibition, implies an interdiction to transmit popular stories similar to those of the qU$$ii$. Al-Khatib al-Baghdadi records the same hadith. in a different context altogether. "Do not write anything on my authority except the Qur'an" - says the Prophet. "Let one who writes anything else efface it. Narrate (traditions) concerning the Children of Israel and there is nothing objectionable (in that). He who tells lies on my behalf shall take his place in Hell."15 In this version of the hadith the permission to narrate stories about the Children of Israel is coupled with the interdiction to record in writing the utterances of the Prophet. A certain difference is noticeable in the intent of a tradition recorded on the authority of Abu Hurayra. The Prophet, the tradition says, saw people writing his utterances. He rebuked them and forbade to write his hadith. "Do you desire a book besides the book cf God"? - the Prophet asked. "The only thing that Ied astray the peoples preceding you was the fact that they put down in writing (things) from books beside the Book of God." Then people asked the Prophet: "Shall we transmit (traditions) on your authority?" "Transmit on my authority, said the Prophet, and there is nothing objectionable (in that); and he who lies about me intentionally let him take his seat in Hell." Those present asked: "Shall we tell the stories about the Children of IsraeI"? The Prophet answered: "Narrate concerning them and there is nothing objectionable (in that). Whatever you tell about them, there are always a'ajibu, wa-kiina kathirun min al-ndsi yanbis sam'uhum 'anha, fa-yakunu hiidha maqta'atan Ii-man 'indahu 'i1mun minhii an yuhadditha l-niisa biha; fa-rubbamd addii hiidha ilii durusi l-hikmati wa-nqitti'i mawiiddi I-fa'idati wa-nsidddi tariqi i'mali l-fikrati wa-ighliiqi abwdbi l-itti'iizi wa-l-ribrati, fa-ka-annahu qdla: laysa fi tabadduthikum bi-md 'alimtumuhu min dhdlika harajun; wa-l-ta'wtlu l-thdni an yakima l-ma'nd It hadha l-nahya; fa-ka-annahu qdla: wa-lii tahrajti bi-an tatahaddathii bi-md qad tabayyana lakum I-kadhibu fihi, muhaqqiqina lahu au gharrina abadan bihi. 15 Taqyid ai-iilm, pp. 30-31: Iii taktubii 'anni shay'an ilia l-qur'iina, fa-man kataba ghayrahu fa-l-yamhuhu, wa-haddithii 'an bani isrii'ila wa-la baraja, wa-man kadhaba 'alayya fa-l-yatabawwa' maq'adahu min al-ndri. 218 Haddithii 'an bam isra'ila things which are more wonderful."16 The permission to narrate stories about the Children of Israel is here put in opposition to the prohibition to record the traditions of the Prophet in a written form. It is however established as being on a par with the oral transmission of Prophetic traditions. Even the wording is identical: haddithii 'anni wa-lii haraja and haddithii 'an bani isrii'ila wa-lii haraja. Of quite a different content is the tradition reported by Zayd b. Aslam and recorded in Ma'mar b. Rashid's Jiimi',17 The Prophet said: "Do not ask the people of the Book about anything, because they will not show you the right path having already led themselves astray." We asked: "0 Messenger of God, may we not narrate (stories) concerning the Children of Israel" ? The Prophet answered: "Narrate, there is nothing objectionable (in that)." In this tradition the setting and the circumstances of the utterance are quite different. Here a clear line is drawn between the problem whether to consult the people of the Book in religious matters and the question whether to narrate stories from their history. It is forbidden to ask the people of the Book about problems of religion and belief; they cannot guide anyone because they themselves went astray. But it is permitted to narrate stories about them. Ibn al-Athlr recordstf some of the interpretations already mentioned, in which the miraculous character of the stories is stressed, and he further mentions some additional ones. Haraj denotes narrowness l? and is applied to denote "sin" and "forbidden deeds." Ld haraja has to be glossed: Iii ithma, Iii ba'sa.2o The expression indicates that there is no sin, there is nothing objectionable in narrating the wonderful events which happened to the Children of Israel, even if these events might not happen to the Muslims; this does not mean, however, that one is permitted to tell lies. Slightly different is another interpretation quoted by Ibn al-Athlr that there is no sin or objection to narrate about the Children of Israel stories as they 16 Ibid., p. 34: kharaja 'alaynd rasidu lldhi (s) wa-na(znu naktubu l-ahiiditha, fa-qdla: mii hiidhd l/adhi taktubiina'l qulnii: aluidithu nasma'uhii minka. qiila: kitiibun ghayru kitdbi lldhi ], atadriina md [a] dalla l-umama qablakum? ala bi-ma ktatabii min al-kutubi ma'a kitiibi lldhi ta'ala? qulnd: a-nuhaddithu 'anka ya rasida lliihi'! qdla: haddithii 'anni wa-la haraja, wa-man kadhaba 'alayya muta'ammidan fa-I-yatabawwa' maq'adahu min al-ndri. qulnd: fanatahaddathu 'an bani isrii'lla'l qiila: haddithii wa-ld haraja, fa-innakum lam tuhaddithii 'anhum bi-shay'in ilia wa-qad kdna fihim a'jabu minhu ... 17 Fol. 59b; 'Abd al-Razzaq, al-Musannaf, Ms. fol. I13b: bab hal yus'alu ahlu l-kitdbi 'an shay'in ... 'an zaydi bni aslama anna I-nabiyya ($) qa/a: la tas'alu ahla l-kitiibi 'an shay' in fa-innahum Ian yahdiikum, qad adalla anfusahum. qi/a: ya rasida lldhi, ala nuhaddithu 'an bani isrd'ila ? qdla: (zaddithu wa-ld haraja. 18 Al-Nihiiya, I, 361. 19 See Raghib al-Isfahanl, al-Mufraddt It gharib al-qur'iin (Cairo, 1324), p. llI, S.v. (z r j. 20 See al-Majlisi, Bihdr, IV, 495 (new ed.). 219 were told, whether these stories are true or not; the remoteness of time (i.e. between the period of the Children of Israel and the time of Islam - K) makes it impossible to verify the story and the transmitter cannot be responsible for its reliability. This is set in opposition to the traditions about the Prophet: a haditb should only be transmitted after one has made sure about the soundness of the transmission and the righteousness of the transmitters.s! This interpretation was adopted by al-'AzIzI (d. 1070) who is even more explicit in his comment. "Narrate concerning the Children of Israel" glosses aI-'AzIzI by "tell about them the stories and exhortations" (ballighii 'anhum al-qisasa wa-l-mawii'izai. La haraja is explained by the statement that there is no sin incumbent upon a transmitter who records these stories without isndd. Because of the remoteness of time it is enough to make an assumption that the tradition concerns them (fa-yakfi ghalabatu l-zanni bi-annahu 'anhum). This tradition is followed by a hadith, which urges people to transmit traditions about the Prophet and warns against invention and lie in such traditions.22 Here the expression haddithii 'anni bimd tasma'iina is explained by the recommendation to observe sound isndds and to refrain from the transmission of hadiths with faulty isndds. The reasons for the permission to narrate stories about the Children of Israel as opposed to con suIting them concerning their religious tenets is expounded by al-Munawl (d. 1031). There is no contradiction between the haditli which allows the transmission of stories and the one which interdicts the transmission of tenets and rules, al-Munawl argues. The transmission of their religious law is in fact forbidden because their rules were abrogated.23 Al-'AlqamI (d. 969) considers the permission to narrate stories in the light of the changes which took place in the Muslim community. The Prophet, al'Alqami argues, disapproved of studying the books of the Children of Israel and deriving knowledge from them. Later the situation improved and the prohibition was lifted. The prohibition was issued when the prescriptions of M uslim law and the foundations of the Islamic religion had not been firmly established, out of fear of e fitna (allurement). When that which was apprehended ceased, permission to narrate was granted, because listening to accounts of past events 21 Al-Nihdya, I, 361; and see al-Jazarl, Qi$a$ al-anbiyii' (al-Najaf, 1964), p. 522 (quoting Ibn Athir); and see ibid., p. 522 supra, a ShI'i permission to transmit the stories of the Children of Israel. 22 Al-Siriij al-munir (Cairo, 1957), II, 223: baddithu 'anni bimd tasmaana wa-la taqidt; illd haqqan, wa-man kadhaba 'alayya buniya lahu bay tun fi jahannama yarta' u fihi. 23 Al-'Azizi, op. cit., II, 145: ... wa-idhnuhu Iii yunaft nahyahu ft khabarin dkhara li-anna l-ma'dhiina fihi l-tahdithu bi-qisasihim wa-l-manhiyyu 'anhu l-'amalu bi-ahkdmihim li-naskhihd, 220 Haddithii 'an bani isrilila entails edification.24 Al-'Alqaroi seems thus to consider the saying haddithii 'an bani isrii'i/a as an utterance abrogating an earlier prohibiting utterance. Al-Jarrahl (d. 1162) quotes this interpretation among other interpretations recorded by him. As proof of the prohibition to narrate stories concerning the Children of Israel al-Jarrahi mentions the story of 'Umar who was forbidden by the Prophet to copy from the Torah. Later, says al-Jarrahi, the permission to narrate such stories was granted, and this is why the utterance was issued. 25 Some of the interpretations reflect a tendency to limit this permission or even to cancel it. The Iii haraja, "there is nothing objectionable", may be complemented by a phrase: "if you do not narrate". 26 The hadith thus stresses the obligatory character of the transmission of a tradition of the Prophet, but leaves it to the discretion of the faithful whether to narrate about the Children of Israel. A restricting interpretation asserts that the term Banii Isra'Il refers to the sons of Jacob; the haditn urges their story to be narrated together with that of Joseph. This interpretation is rejected by al-'AzIzI with the remark: wahddhd ab'adu l-aujuhi.tt A peculiar interpretation explains the reason for this permission by stating that the stories about the Children of Israel contain some distasteful expressions and therefore it was necessary to stress that their transmission was not objectionable.28 But these restricting interpretations were not effective. The saying haddithii 'an bani isrd'ila wa-ld haraja, attached to various other traditions, became widely current among Muslims in the first half of the second century. This permission to narrate stories about the Children of Israel caused the door to be opened widely to Jewish lore and traditions transmitted by Muslim scholars. II The themes covered by the stories about the Children of Israel are very extensive. They include stories about prophets and their warnings, about sins committed by the Children of Israel and the punishment inflicted on them, 24 Ibid.,: ... wa-qdla I-'alqamiyyu: ay la 4iqa 'alaykum l-tahdithi 'anhum li-annahu kana taqaddama minhu (~) al-zajru 'an al-akhdhi 'anhum wa-l-nazari ft kutubihim thumma basala l-tawassu'u Ii dhdlika; wa-kdna l-nahyu waqa'a qabla istiqrdri l-ahkdmi l-isldmiyyati wa-lqawd'idi l-diniyyati khashyata l-fitnati; thumma lammii ziila l-mahdhiau waqa'a l-idhnu Ii dhdlika lima sima'! l-akhbdri llatt kiinat fi zamanihim min al-i'tibdrt. 25 Al-Jarrahr, op. cit., I, 353. 26 Ibn al-Athtr, op. cit., I, 361: ... wa-haddithu 'an bani tsrii'tla wa-ld haraja, ay: lii haraja 'alaykum in lam tuhaddithii 'anhum; and see al-Jarraht, op. cit., I, 353, Il. 11-12; ai-'Azizi, op. cit., II, 145. 27 Al-Siriij al-munir, II, 145. 28 Ibid. n n 221 about the sufferings of the righteous and pious and the reward granted to them by God, about utterances and sayings of sages and wise men, about supplications of prophets and pious men, about speeches and wills of nobles, saints and martyrs. These stories usually called "Lsrii'iliyydt" included predictions of the early prophets about the appearance of the Prophet and descriptions of the Muslim community, about Caliphs and rebels, about decline of dynasties, about the Mahdi and the signs heralding the Day of Judgement. This lore was transmitted by Jews and Christians or by members of these two religions who studied their Scriptures and embraced the faith of Islam. In the widely current tradition about the supplications of Moses,29 he implored the Lord to grant his people, the Children of Israel, the excellent qualities and merits which were enumerated in the Torah; God preferred however to choose the Muslim community and to grant them these qualities and merits.sv The Torah also contains the description of the Prophet.s! God revealed to Moses that the Prophet would be sent and bade him inform the Children of Israel to obey him and embrace his faith,32 God also disclosed in the Psalms to David the appearance of the Prophet and recorded the qualities of his people.v Isaiah predicted in his prophecy the appearance of Jesus and Muhammad.ss God bade Jesus urge his people to embrace the faith of Muhammad and told him about the latter's personality.V Accordingly, it is evident that Muhammad is the heir of the preceding prophets and that the Muslim community inherited the rank and position of the Chosen People. A ShI'I tradition tells a story about a talk of the Prophet with a Jew in which the Prophet said that the first passage in the Torah stated: Muhammad is the Messenger of God; in Hebrew it is Tab (Tov - K); the Prophet then quoted other passages in which the wa$iyy 'Ali, his children Hasan and Husayn (Shubbar and Shubbayr) and Fatima were explicitly mentioned,36 It may be See Miskawayh, al-Hikmatu l-khiilidatu, 29 ed. 'Abd al-Rahman Badawl (Cairo, 1952), p, 133 imundjdt musa). 30 AbU Nu'aym, op. cit., V, 385-386; Ibn Zafar, Khayru l-bishar bi-khayri l-bashar ([n.p.), 1280), pp. 25-34; Ibn al-Jauzr, al- Wafd bi-ahwdl al-mustafd, ed. Mustafa 'Abd al-Wahid (Cairo, 1386/1966), I, 38-42; al-Tha'labI, Qisa« al-anbiyii' (Cairo [n.d.]), p. 27; al-Suyiltl, al-Hdwi li-l-fatiiwi, ed. Muhammad Muhyi l-Dln 'Abd al-Harnld (Cairo, 1387/1959),II, 281, 282 ult.-283; Ibn Kathlr, Shamii'il al-rasid, ed. Mu~tafa 'Abd al-Wahid (Cairo, 1386/1967), 114-115; al-BayhaqI, Dald'il al-nubuwwa, Ms. Br. Mus., Or. 3013, fo!' 64b. 31 See AbU Nu'ayrn, op. cit., V, 387; Ibn Kathlr, Shamd'il, pp. 111-115; al-Suyiitl, all;ltiwi, II, 282-283. 32 AbU Nu'aym, op. cit., VI, 33-35; al-Majlisl, Bihdr, XIII, 332-333, 340-341 (newed.). 33 Al-Suyutt, al-Hdwi, II, 281 inf.-282; Ibn Kathlr, Shamd'il, p. 115. 34 Ibn Kathir, al-Biddya wa-l-nihiiya, II, 32. 35 Al-Suyiitl, al-Hdwi, II, 114; Ibn al-Jauzl, al-Wafd, I. 60. 36 AI-Majlisi, op, cit., XIII, 331-332 (new ed.). 222 Haddithii 'an bani isra'ila mentioned that the names of the two sons of 'Ali, Hasan and Husayn, were given by the Prophet himself. The angel Gabriel revealed to the Prophet the names of the two sons of Aharon, Shubbar and Shubbayr, which are written in the Torah and ordered him to give these names to the two children of 'AlI. The rendering of these names is al-Hasan and al-Husayn-? (probably Hebrew: Shefer and Shaflr - K). Taking into account the fact that at first the name intended to be given to the children was Harb and that the Prophet stated in the well known haditli that 'Ali was in relation to the Prophet like Aharon to Moses, one can assess the political implication of the story. Scholars of the Holy Scriptures, Jews and Christians, were supposed to have the ability to foretell future events: they were thought to derive their knowledge from the Torah or other Holy Books. Ka'b standing at Siffin put his leg on a stone and said: "Woe to you Siff'in! The Children of Israel fought here with each other and left on the battle-field seventy thousand killed; so it will be with the Muslims." It really happened at the battle of Siffin between 'Ali and Mu'awiya, "There is no space on earth the events of which were not recorded in the Torah" - said Ka'b.38 In a talk with 'Umar, Ka'b is stated to have said: "Were it not for a sentence in the Qur'an (Sura xiii, 39), I would foretell to you everything which will happen until the Day of Judgement."39 Ka'b was accordingly able to tell 'Umar that the description of his personality is given in the Torah as qarn min hadid, and he could further predict that 'Umar would be killed; then the following Caliph will be killed by an unjust faction; afterwards disasters will prevail.w A bishop consulted by 'Umar could assert that he found 'Umar's description in his Scriptures as qarn min hadid (glossed 37 Al-Dhahabl, Siyar a'liim al-nubala', ed. As'ad Talas (Cairo, 1962), III, 165; Yawdqilt al-siyar, Ms. Br. Mus., Or. 3771, fol. 141a; al-Tabarl, Dald'il al-imdma (al-Najaf, 1383/1963), pp. 63, 73; Ibn Maktila, al-Ikmdl, (Hyderabad, 1381/1962),IV, 378; al-Tfisl, A mali (al-Najaf, 1384/1964), I, 377; Rijal al-Kashshi (al-Najaf [n.d.]), p. 26; al-Majlisi, op. cit., XII, 113; XXXIX, 63; XLIII, 237-242 (new ed.). 38 Ibn Abi l-Dunya, al-Ishrdf [i mandzil al-ashriif, Ms. Chester Beatty 4427, fol. 69a; Ibn 'Abd al-Barr, al-Isti'db, ed. 'Ali MuO. al-Bijawi (Cairo [n.d.]), III, 1287; al-Suyiitl, atHawt, II, 283-284; al-Qurtubi, al-Tadhkira, ed. Ahmad MuO. Mursi (Cairo [n.d.l), p, 543; Ibn Hajar, al-Isiiba (Cairo, 1325/1907), V, 250, no. 7157; al-Suyutl, al-Khasa'is al-kubrd, ed. Muhammad KhalU Haras (Cairo, 1386/1967),I, 80. 39 Al-Tabari, Tafsir, ed. Mahmud Muh, Shakir (Cairo, 1969), XVI, 484, no. 20485; alQurtubt, Tafsir, ed. Ibrahim Itfish (Cairo, 1387/1967),IX, 330; a ShY'!source (al-t.Ayyashl, To/sir, II, 215, no. 54) attributes this saying to 'Ali b. al-Husayn, 40 AI-Haythami, Majma' al-zawii'id (Beirut, 1967), IX, 65 infra.-66; cf. Abii Nu'aym, op. cit., V, 387 ult.-388 supra.; Muh, b. Yahya al-Ash'art al-Malaqi, al-Tamhid wa-l-bayiin fi maqtal al-shahid 'uthmdn, ed. Mahmiid Yiisuf Zayid (Beirut, 1964),p. 21 ; Ib;J.Ra's Ghanama, Mandqil al-Durar, Ms. Chester Beatty 4254, fol. 23a; Nu'aym b. Hammad, Kit. al-fitan, Ms. Br. Mus., Or. 9449, fol. 22a-b; al-Suyutl, al-Khasii'is, I, 77. 223 by him as qawiyyun, shadidun) and predict that he will be followed by a man, who has nothing objectionable in him (Iii ba'sa bihi), but he will prefer his relatives; 'Umar recognized forthwith that it would be 'Uthman, Afterwards, said the bishop, there will be "a crack in the rock" which he explained as "a sword drawn and blood shed." Later there will be a united congregation (jama'atun).41 'Abdallah b. Salam reported that the description of 'Uthman in the Book of God was: "the Commander of those who forsake and kill,"42 and foretold that he would be murdered.O Ka'b foretells the rule of Mu'awiya.s+ 'Abdallah b. al-Zubayr stated that everything foretold by Ka'b about his rule really happened to him.45 It is a Jew who foretells the just rule of 'Umar b. 'Abd al-'Aziz;46 and it is from the Torah that the prediction that heaven and earth will bewail the death of 'Umar b. 'Abd al-'Aziz is quoted.s? Ka'b foretells the appearance of the black banners of the 'Abbasids,48 gives the names of the descendants of 'Abbas who will rule the Muslim community-? and emphasizes in a separate statement: al-mansiiru mansiiru bani hiishimin.50 It is, of course, an utterance with important political implications. Who was the person the YemenIs believed to be al-Mansiir, can be gauged from the refutation of 'Abdallah b. 'Amr (b. al-'A~): yii ma'shara l-yamani, taqidiina inna l-mansiira minkum.fa-lii; wa-lladhi nafsi bi-yadihi, innahu la-qurashiyyun abiihu, wa-Iau ashii'u an ansibahu i/ii aqsii jaddin huwa lahu fa'altu.s) Tubay', the stepson of Ka'b, quoted from the Torah the name of Saffal). and predicted that he would live forty years.52 'Abdallah b. 'Amr b. al-'A~ quoted from the Books which he found after the battle of Yarmuk the names of the 'Abbasid Caliphs who would rule the Muslim community: Saffah, Mansur, al-Amln etc.53 Ka'b Nu'aym b. Hammad, op. cit., fol. 28a; al-Suyutt, al-Khasii'is, I, 78-79. Nu'aym b. Hammad, op. cit., fol. 41b; but al-Malaqi, al-Tamhid, p. 113 has instead of "amirun 'ala l-khddhil wa-l-qatil" "amtrun 'alii l-qatil al-amir" (erroneous) and "amirun 'ala l-qdtil wa-l-dmir" (correct); al-Suyiitl, al-Kh~ti'i$, I, 78-79. 43 AI-MiilaqI,op. cit., p. 113, 135-136, 176-177; al-Qurtubt, Tadhkira, p. 534; al-Haythamt, op, cit., IX, 92-93. 44 Nu'ayrn b. Harnmad, op. cit., fol. 28b. 45 Nu'aym b. Hammad, op. cit., Ms. Atif Ef. 602, fol. 4a, 1. 5 from bottom; al-Suyutt, al-Khasa'is, I, 80 ult.-81. 46 Nu'aym b. Hammad, op. cit., Ms. Br. Mus., Or. 9449, fol. 28a; al-Suytitl, al-Khasii'is, I, 81. 47 Al-Suyiitl, al-Hdwi, II, 284. 48 Nu'aym b. Hammad, op. cit., Ms. Br. Mus., fol. 53a. 49 Ibid., fol. 27b: .. .'an ka'bin qdla: yamliku thaliithatun min wuldi l-'abbasi al-mansiiru 41 42 wa-l-mahdiyyu 50 wa-l-saffdbu. Ibid., fol. 27a. 51 Ibid., fol. 27a. 52 Ibid., fol. 27a. 53 Ibid., fol. 25b; and see about the books and these traditions Ibn KathIr. al-Bidiiya, II, 298 infra.- 299 supra. 224 Haddithii 'an bani isra'/la predicts the signs which will announce the end of the 'Abbasid rule,54 gives details about civil wars which will occur in the different provinces of the Muslim Empire,55 and foretells the appearance of the SufyanI.56 Farqad aISabakhi predicts from the Holy Scriptures cruel battles in Judda.s? Jews and Christians predicted the appearance of the Prophet'f and it was Jews and Christians who knew the exact date of his death: two Jewish scholars from Yemen informed Jarlr b. 'Abdallah al-Bajali on the day of the death of the Prophet about the sad event. 59 A monk could fix precisely the date of the death of the Prophet for Ka'b b. 'Adiyy according to what he found in his Book.6o A Jew from 'Uman informed 'Amr b. al-'A~ on the day of the death of the Prophet about this; 'Amr recorded the date, checked it later and found it accurate.s! The opinion that the Holy Books of Jews and Christians include information about the life and actions of prophets of the period preceding Islam, about the Prophet and the fate of his community and the events which will occur became widely accepted.v- It was further a common belief that the contents of the Qur'an are included in the Books of the prophets preceding Muhammad.cThe Qur'an, on the other hand, includes the contents of the Books revealed to the earlier prophets. "What is contained in the Qur'an is contained in the earlier Books", formulates it al-Suyutl.e+ Nu'ayrn b. Hammad, op. cit., fol. 56a-b, 57a-b, 58b, (SOb, 1b. 6 Ibid., fols. 34b, 61b, 62a, 63a-b, 65a-b, 69b, 71a-b, 72a-b. 56 Ibid., fols. 74a-b, 81a. 57 Al-Fiikihi, Ta'rikh Makka, Leiden, Or. 463, fol. 414a. 58 See e.g, al-Nuwayri, op. cit., XVI, 136, 143, 149-153; al-Haythami, al-Ni'ma l-kubra (l;Ialab [n.d.]), pp. 28-29, 52-53, 62. 59 Ibn Kathir, al-Biddya wa-l-nihdya, Y, 278. 60 Ibid., Y, 278-279. 61 Ibn Hubaysh, al-Maghdzi, Ms. Leiden, Or. 343, p, 24. 62 See al-Suyuti, al-Hiiwi, II, 283: ... wa-waradat al-iithdru aydan bi-anna lldha bayyana li-anbiyd'ihi fi kutubihim jami'a md huwa wiiqi'un tt hddhihi l-ummati min ahdiithin wa-fitanin wa-akhbdri khulafa'iha wa-muliikihd ... And see 'Abd al-Jabbar, Tathbit dald'ili l-nubuwwa, ed. 'Abd aI-Karim 'Uthmiin (Beirut, 1966-68), II, 413: innamd lam yatammanau I-mauta li-anna l-yahiida wa-l-nasdrii kanu yu'miniina bi-miisd wa-ghayrihi mimman kana yadda'i l-nubuwwata, . wa-qad akhbara ha'ula'i fi kutubihim bi-nubuwwati muhammadin (s) fa-lam yuqdimii 'ala l-tamanni li-hiidhii . 63 Al-Suyutl, al-Hiiwt, II, 284: wa-qad u'turida 'alayya fi hddhd l-tariqi bi-annahu yalzamu 'alayhi an yakima kullu rna tt l-qur'iini mudammanan fl jami'i l-kutubi l-sabiqati; wa-aqidu: la mdni'a min dhalika, bal dallat al-adillatu 'ala thubiai hddhii l-lazimi ... 64 Ibid., II, 285: ... wa-qad nassa 'ala hddhii bi-t aynihi l-imdmu abu hanifata haythu stadalla bi-hddhihi l-ayati 'ala jawiizi qirii'ati l-qur'iini bi-ghayri l-lisiini l-'arabiyyi, wa-qdla; inna 1qur'iina mudammanun It l-kutubi l-siibiqati, wa-hiya bi-ghayri l-lisiini l-'arabi, akhdhan bihadhihi l-dyati (i.e. Siiraxxvi, 197-98), wa-mimmd yashhadu bi-dhdlika wasfuhu la'ala li-l54 55 225 The idea of identity of contents led consequently to the identification of some passages of the Holy Books with those of the Qur'an. The beginning of the Torah is identical with the beginning of Siirat al-An'iim, the end of the Torah is identical with the end of Siirat Hud.65 The Siirat Ya Sin is called in the Torah al-Mu'amma/o God urged Moses to read the verse of the Throne (Sura ii 256) after every prayer and mentioned the reward for this reading.s? Muhammad b. Ka'b al-Qurazi could identify a quotation from some Holy Books mentioned by Abu Sa'Id al-MaqburI with Sura ii 204.68 The first sentence in the Torah was Sura vi 152: "Say: Come, I will recite what your Lord has forbidden you ... etc.69 "Hiidhd" in Sura lxxxvii, 18: inna hddhd lafi l-suhufi l-iild, suhufi ibrdhima wa-miisii was interpreted as referring to the whole sura; the whole sura, the commentators maintained, was included in the Holy Books of the earlier prophets.v Another tradition states explicitly that the sura was copied from the Books of Moses and Abraham."t Some commentators tried to limit the extent of inna hddhii ... to some verses (ayat) of the sura.72 The Prophet is said to have given an utterance about the suhuf of Ibrahim and Musa: the suhuf of Ibrahim were proverbs, the suhuf of Musa were exempla ('ibar).73 Quotations from these suhuf are in fact uttered by the Prophet.IA very early compilation containing wise sayings, stories and exhortations of Ibrahim, Musa, Ayyub, Dawud, Sulayman, 'Isa, Yahya b. Zakariyya and Luqman is the Kitiib al-mawii'iz of AbU 'Ubayd al-Qasim b. Sallam (d. 224).75 The numerous traditions, sayings and stories, provided with chains of isndd and recorded by one of the greatest scholars of the second century of the Hijra, attest that in this period knowledge of Jewish and Christian tradition qur'iini yadayhi 'iddati mawiidi'a bi-annahu musaddiqun (text vowelled: rnusaddaqun) li-ma bayna min al-kutubi; fa-lau-ld anna rna fihi maujiidun fihii lam yasihha hiidlui l-wasfu ... 65 Abu Nu'aym, op, cit., V, 378. 66 Al-Suyuti, al-La'iili al-masnira, I, 234. 67 Al-Suyuti, al-La' ali al-masnu:a, I, 232-233; idem, al- Durr al-manthur, I, 325; Ibn Kathtr, Tafsir, I, 546. 68 Al-Tabarl, Tafslr, IV, 231-232, nos. 3964-65; al-Suyiitl, al-Durr, I, 238. 69 Al-Mausill, Ghdyat al-wasii'il ila ma'rifati l-awd'il, Ms. Cambridge Qq. 33, fol. 41a; al-Tabari, Tafsir, XII, 227, no. 14157 (and see nos. 14158-59); Abu Nu'ayrn, op. cit., V, 383. 70 Al-Shaukanl, Pat/:l al-qadir (Cairo, 1383/1964), V, 427; al-Suyiitl, al-Durr, VI, 341. 71 Al-Suyutl, al-Durr, VI, 341; al-Shaukant, Fatk al-qadir, V, 427: nusikhat hddhihi 1suratu min suhufi ibrdhlma wa-miisii; Cf. al-Suyuti, al-Hdwi, II, 285: hiidhihi l-siiratu fi suhufi ibriihima wa-miisii; al-Qurtubl, Tafsir, XX, 24: inna hddha ... qiila: hiidhihi l-silratu. 72 Al-Suyutl, al-Durr, VI, 341; al-Qurtubl, Tafsir, XX, 24: min qaulihi qad aflaha i1a dkhiri l-siirati : Ibn Kathlr, Tafsir, VII, 273. 73 Al-Suyiitl, al-Durr, VI, 341. 74 Ibid. 75 It M~. Hebrew University, Collection Yahuda, Ar. 95. 226 If addithii 'an bani isrd'ila was widely current and was without serious opposition incorporated into the Muslim religious tradition. "It is written in the Torah", says Khaythama b. 'Abd al-Rahman, "0 man, exert yourself in My service and I shall fill up your heart with sufficiency and I shall supply your want; but if you do not do it, I shall make your heart busy and shall not supply your wants. "76 "God revealed to Ibrahim," Wahb b. Munabbih reports, "0 king who undergoes trials, I did not send you in order to collect the goods of this world, nor to erect buildings; I sent you in order to answer on My behalf the call of the oppressed, because I shall not drive it back, even if it comes from an unbeliever."77 This utterance is recorded by al-Suyuti as a hadith.t» Ka'b quotes from the Torah, according to the early Jdmi' of Ibn Wahb, a commandment to obey one's parents.I? A saying about the disobedience of sons to their fathers is transmitted by Ka'b from the "Book of God."8o Ka'b asserts that the invocation of 'Abdallah b. 'Amr in connection with augury is found in the Torah.s! From the Torah Ka'b also quotes a saying about the contemptous attitude towards the wise on the part of his own people.e? The final sentence in the Torah, says Ka'b, is: al-hamdu li-lldhi lladhi lam yattakhidh waladan wa-lam yakun lahu sharikun Ii l-mulki.s» Maymiin b. Mihran states that on the Tablets of Moses was written: "Do not covet the possessions of your neighbour, nor his wife."84 The Chidren of Israel asked Moses to choose for them a sentence of the Torah, which they could learn by heart. He said: "In the same way you would like people to treat you, treat them." Al-Zamakhsharl remarks: "This phrase is the one chosen best from the Torah."85 Sa'Id b. abl HilaI86 records two commandments in the Tablets of Moses written by God on the tablets "with His own hand" and His injunction: "Like for the people what you like for yourself and dislike for them what you dislike for yourself. "87 In the first tablets given to Moses by God there was written: "Thank Me and thank your parents, then I shall keep you from danger of decay and I shall 76 AbU 'Ubayd, op. cit., f. 9b; al-Majlisl, op. cit., XIII, 357, I. I (new ed.); al-'Amili, alJawdhir al-saniyya, al-Najaf 1384/1964, p. 48. 77 Abu 'Ubayd, op. cit., fol. 6b; Ibn Qutayba, 'Uyiin al-akhbdr (Cairo, 1346/1928), II, 263. 78 Al-Durr, VI, 341. 79 Ibn Wahb, Jiimi'; ed. J. David Weill (Cairo, 1939), p. 12, I. 11. 80 Ibid., page 11, I. 10. 81 Ibid., page 98, I. 4. 82 'Abd al-Jabbar al-Khaulanl, Ta'rikb Diirayyd, ed. Sa'id al-Afghanl (Damascus, 1369/ 1950), p, 107. 83 Abu Nu'ayrn, op. cit., VI, 30. 84 Abu 'Ubayd, op. cit., fol. 9b, 1. 9. 85 Al-Zamakhsharl, Rabi' al-abriir, Ms. Br. Mus., Or. 6511, fol. 132b, infra. 86 See on him Ibn Hajar, Tahdhib al-tahdhib, IV, 94, no. 159. 87 Ibn Wahb, op. cit., page 20, I. 18. 227 lengthen your life and I shall give you a good life and transfer you into a better one."88 Tha'laba b. abl Malik89 says that 'Umar invited Jewish scholars and asked them to discuss (religious subjects - K). With them came Tha'laba's father, Abu Malik, who was a Jewish convert to Islam.w He came with a book, opened it and put his hand on a passage of it. When he lifted his hand and the Jewish scholars read: "he who shows filial piety to his father, God will lengthen his life" they admitted that it was revealed by God. People did not know it until that day.91 AI-Tha'iabi records the Ten Commandments revealed to Moses.92 Al-Nuwayri quotes al-Tha'Iabt; he remarks that God revealed to the Prophet the contents of the Ten Commandments in eighteen verses of the Qur'an, which he records.v' The maxim that as a part of filial piety one has to be beneficient to the friends of one's father after his death is quoted from the Torah.P+ Afaqih quoted from the Torah: "Woe to the man who sins, then asks forgiveness from Me ... "95 "In the Torah it is written", a Shi'i tradition says, "0 man, remember Me when you are angry, then I shall remember you when I am angry and I shall not annihilate you among those whom I shall annihilate; if you are unjustly treated be satisfied with My help to you, as My help is better for you than your help for yourself."96 "In the Torah it is written: he who sells landed property or (rights on) water not investing the sum gained in land or water (rights), the money (gained) will be squandered."97 It may be remarked that a similar tradition is reported on the authority of the Prophet: fa biiraka lldhu fi thamani ardin au ddrin Iii yuj'alu Ii ardin au darin.98 Some quotations from the Gospel and "other Books" are transmitted by Thaur b. Yazid.P? He read in the tauriit that Jesus said to the Apostles: Converse much with God, converse with people a little". They asked: "How should we converse with God"? He said: "Be in solitude with Him in your invocations and supplications",lOO Ka'b states that the well 88 AI-Majlisi, 90 91 92 89 See on him Ibn Hajar, op. cit., XIII, 358, no. 63. al-Isdba, I, 209, no, 948; Ibn 'Abd al-Barr, Ibn Hajar, al-Isaba, VI, 169, no. 998. Ibn Wahb, op. cit., page 15, ll. 9-14. Qisas al-anbiyd'; p. 270. OPt cit., I, 212, no. 277 Nihdyat al-arab, XIII, 215-217. 94 Ibn Wahb, op. cit., page 14, ll. 14-15; cf. al-Sulami, Adab al-suhba (JerusaJem, 1954), p. 83, nos. 248-249 (and see ibid., the references of the editor). 95 Ibn Abi l-Dunya, Kit. al-tauba, Ms. Chester Beatty, 3863, fo1. 20b. 96 AI-Majlisi, op. cit., XIII, 358, no. 66. 97 AI-Majlisi, op. cit., XIII, 360, 73. 98 Mughultay, al-Zahr al-bdsim, Leiden Or. 370, fol. 120b; al-Tabari, al-Muntakhab min dhay/i l-mudhayyal (Cairo, 1358/1939), p. 59. 99 See on him Ibn Hajar, Tahdhib al-tahdhib, II, 33, no. 57. 100 Abu Nu'aym, op. cit., VI, 94. 93 228 Haddithii 'an bam isra'i/a of Zamzam is mentioned in "some Books."lOl "I found in the Torah", states Ka'b, that he who prays the five prayers in the mosque of Mecca (al-masjid al-bariim) God will record for him (the reward of) twelve million and five hundred thousand prayers.102 Even the verse of al-Hutay'a man yaf'al al-khayra Iii ya'dam jawiiziyahu: Iii yadhhabu I-'urfu bayna lldhi wa-l-ndsi was stated by Ka'b to be a sentence from the Torah.103 Additional quotations "from the Torah" could easily be muitiplied.l04 Only few of these quotations are in fact derived from that source. 105The majority of the flow of these quotations was derived from popular Jewish and Christian stories, legends, wise sayings and traditions which were introduced by Jewish and Christian converts to Islam and gained wide popularity. The Muslim scholars were however aware of the fact that the expressions "I found in the Torah", "it is written in the Torah", "it is recorded in the Torah" do not necessarily refer to the Pentateuch, or even to the Bible. Al-Jahiz remarks that the expression "maktiibun fi l-taurdti" as told on the authority of Ka'b refers in fact to things found in the Scriptures of the Jews like the books of the prophets and the books of Salomon. 106In a report given by Abu I-Aswad107 the Ra's al-Jdlia explains thst Ka'b lied when he said that his predictions were derived from the Torah; the Torah is a Book like the Qur'an ; Ka'b was in fact quoting from the books of the prophets and their companions, exactly as the Muslims narrate stories of the Prophet and his Companions.108 The sources are often referred to in a vague manner: "maktiibun fi I-kutubi", "qara'tufi ba'ifi I-kutubi", ''fi kitdbi lliihi";109 often the sources are not mentioned at all. 101 102 Al-Fakihl, op. cit., fol. 342a. Ibid., fol. 453a. 103 Usama b. Munqidh, Lubab al-iiddb, ed. Ahmad Muh. Shakir (Cairo, 1353/1935), p. 424 ult.; and see al-Hutay'a, Diwdn, ed. Nu'rnan Amtn Tiihii (Cairo, 1378/1958), pp, 291-292. 104 See e.g. al-Dhahabl, al-i Uluww li-l-t aliyy I-ghaffar, ed. 'Abd al-Rahman Muh. 'Uthman (Cairo, 1388/1968),p. 95; AbU Nu'aym, op. cit., IV, 48,38,58; al-Suyutl, al-Durr, IV, 182; Ibn Abi l-Dunya, al-Ishriif, fol. 76a-b; al-Majlisi, op, cit., XIII, 331, 342, 348, 357, 340; al-Tust, Amdli (al-Najaf, 1384/1964), I, 233; al-'Amili, al-Kashkid, ed. Tahir Ahmad alZawl (Cairo, 1380/1961), II, 132, 153. lOS See J. GoIdziher, "Uber Bibelcitate in muhammedanischen Schriften," ZATW XIII (1893), pp. 315-316. 106 Al Hayawiin, ed. 'Abd al-Salam Hiiriin (Cairo, 1385/1966),IV, 202-203. 107 See on him Ibn Hajar, Tahdhib al-tahdhib, IX, 307, no. 506. 108 Ibn Hajar, al Isdba, V, 324. 109 See e.g, Abu 'Ubayd, op. cit., fol. 16b; Abu Nu'aym, op. cit., IV, 27, 32, 33, 57; VI 16,55. 229 From "Hikmat ai Diiwiid" Abu 'Ubayd quotes the following passage: "It is incumbent upon a wise man not to be neglectful about four hours: an hour in which he exerts himself for his God, an hour in which "he makes accounts for his soul", an hour in which he talks with his friends who speak to him frankly about his vices and bad behaviour and an hour devoted to his lawful pleasures; this (latter) hour is a recreation for his heart and should help him to carry out the obligations of the three (former) hours. It is incumbent upon a wise man to know his time and to set about his matters. It is incumbent upon a wise man to set out on his journey with provision taken only for his life to come, approving the means of Iife and lawful pleasure" .110 In some other sources these utterances are quoted from the Suhuf Ibrdhim.s+) From the /fikmat dl Ddwiid the following saying is quoted: "Good health is a hidden good".112 Some quotations from Hikmat iii Ddwiid are given by al-'Amili113 and al-MajlisI.114 Abu Nu'aym records some quotations from "Mas' alat Diiwiid" .115 Al-'Amili quotes "Akhbiir Diiwiid" twice.1I6 The Psalms of David seem to have been in wide circulation. Qatada and RabI' b. Anas state that the Zabiir contains only invocations and praises of God; there are no commandments, no rules of penaI-Iaw, no statements about what is lawful or forbidden. 117 The first verses of the Psalms are often quoted. Two translations of these verses are recorded by aI-SuyutI,118 a third one by Ibn AbI l-Dunya, I 19 Ibn Tawus copies from the zabiir the following suwar: 110 Al-Mawa'iz, fol. lOb; cf. al-Suyuti, al-Durr, IV, 189, 1. 10; al-Khatib al-Baghdadi- Murjil; auhdm, I, 457 tfi hikmati al dawilda); Ibn Kathrr, al-Biddya wa-l-nihdya, II, 15 (fi hikmati al-da'uda). III Al-Majlisl, op. cit., XII, 71; al-Qurtubi, Tafsir, XX, 25; al-Suyutt, al-Durr, VI, 341. 112 Ibn Abi l-Dunyzr, al-Ishriif, fol. 93a (al-'afiyatu l-mulku I-khafiyyu). 113 Al-Jawiihir al-saniyya, p. 90, I. 3 from bottom, p. 95. 114 Bihar, XIV, 36, 41 (new ed.). 115 Al-Hilya, VI, 56-57; and see Ibn Kathir, al-Biddya wa-l-nihiiya, II, 14 inf. 116 Al-Jawdhir al-saniyya, p, 94. 117 Al-Suyiitl, al-Durr, IV, 188. 118 Ibid., IV, 188: a ... tuba Ii-rajulin fa yasluku tariqa l-khattii'tna wa-Iam yujdlis al-battiilina wa yastaqimu 'ala 'ibiidati rabbihi 'azza wa jalla, fa mathaluhu ka mathali shajaratin niibitatin 'ala siiqiyatin ld taziilu fihd l-mti'u yafdulu thamaruhii ft zamdni l-thimiiri wa ta tazdlu khadrti'a fi ghayri zamdni l-thimdri; (cf. Abii Nu'aym, op. cit., IV, 62 penult.), p. 189; b ... tuba Ii-man lam yasluk sabila I-athamati wa-Iam yujdlis al-khattii'ina wa-Iam yafi' tt hammi l-mustahzi'ina wa-Iakinna hammahu sunnatu Ilahi wa-iyyiihii yata'allamu bi-I-Iayli wa-l-nahari, mathaluhu mathalu shajaratin tanbutu 'ala shattin tu'ta thamaratahii fi IJiniha wa-ld yataniitharu min waraqihii shay' un, wa-kullu 'amalihi bi-amri, laysa dhalika mithla 'amalt l-mundfiqin ... 119 Kitiib al-tauba, Chester Beatty, 3863, fol. 15b: sal/am b. miskin: sa'altu nasriiniyyan md awwalu l-zabiiri, qdla: tilba Ii-tabdin lam yasluk sabila I-athamati wa-lam yujdlis I-mustahzi'ina wa-I-khiiti'Inai fa-dhakartu dhiilika li-miiliki bni dinarin fa-qdla: sadaqa. 230 lfaddithii 'an bani isrd'ila 2, 10, 17,23,30, 36,46,47,65,67,68,71,84, 100.120The Iast thirty Iines of the zabUr121 and a short passage from this source are given by Wahb.122 These translations are however not accurate; sometimes no similarity with the text can be detected. The wise sayings attributed to Salomon123 can be traced to Ecclesiastes and Proverbs. 124 Al-Muhasibi quotes from Hikmat 'jsii a saying about the love for worldly goods125 and a saying from Risdldt 'jsa.126 Lengthy chapters from $abii'ij Idris and Sunan Idris are recorded by Ibn Tawus.127 It would be needless to add quotations from the prophets Iike Isaiah, Jeremiah, Habaquq or from the Injil of Jesus. The compilation of Abu 'Vbayd may serve as the best proof for the flow of Jewish and Christian traditions which poured into Muslim circles and were gladly taken up by Muslim scholars. Reading the Torah was made lawful by the Prophet's permission. 'Abdallah b. 'Amr b. a1-'A~ told the Prophet about his dream. He saw that he had on one of his fingers honey and on the other one butter. The Prophet explained the dream and said: "You will read the two Books: the Torah and the Furqan (i.e. the Qur'an - K)". He read in fact both these Books.128 This tradition, transmitted by Ibn Lahi'a,129 was vehemently attacked by al-Dhahabi in the eighth century AH: nobody was allowed to read the Torah after the Qur'an had been revealed. The Torah, argues al-Dhahabi, had been changed and tampered with; truth and falsehood are mixed in this book. It is permissible to read this book for one purpose only: to answer the Jews.130 But opinions about the study of the Torah were quite different in the first century. Ibn 120 Sa'd al-suud (al-Najaf, 1369/1950), pp. 47-63; a great part of the quotations of Ibn Tawus were copied by al-Majlisi, op. cit., XIV, 43--48; and see ibid., pp. 36-37. 121 Abu Nu'aym, op. cit., IV, 46-47. 122 Ibid., IV, 67 inf. 123 Usama b. Munqidh, op. cit., p. 444: "wa-min kaldmi sulaymiina bni diiwuda 'alayhi l-saldm": Proverbs xxvii 1, 2, 10; xxix 19; Ecclesiastes xi 1. A'mdl al-qulub wa-l-jawdrih, ed. 'Abd al-Qadir Ahmad 'Ata (Cairo, 1969), p. 45. 126 Ibid., p. 82. 127 Sa'd al-su'ud, pp, 32--40; cf. al-Majlisi, op. cit., XI, 120-121, 151-152, 269, 282-283 (newed.). 128 Al-Dhahabt, Ta'rikh al-isldm (Cairo, 1367), III, 38; Abu l-Mahasin Yiisuf b. Musii al-Hanaft, al-Mu'tasar min al-mukhtasar (Hyderabad, 1362), II, 265; cf. al-Mausili, Ghiiyat al-wasii'il, Ms. Cambridge Qq 33 (10) fol. 42 inf. 129 See on him Ibn Kathlr, al-Bidiiya, VI, 242 ult. (ga'i); al-Tibrizl, Mishkiit al-masdbtb (Karachi, 1350), p. 160, I. 5 (ga'if); al-Dhahabl, Mizdn al-i'tidiil, I, 479, ult.; ibid., III, 267 (wa-bnu lahi'ata mimman qad tabarra'nd min 'uhdatihi); ibid., II, 475--483, no. 4530; al-Fasawt. op. cit., fol. 84a, inf.; Mughultay, al-Zahr al-bdsim, Ms. Leiden, Or. 370, fol. 116a. 130 Siyar a'lam al-nubala', ed. As'ad Talas (Cairo, 1962), III, 57. 124 125 231 Sa'd records a story about 'Amir b. 'Abd Qays and Ka'b sitting in a mosque: Ka'b read the Torah and explained some interesting passages to 'Amir.131 Ab111-Jald al-Jauni used to read the Qur'an and the Torah. He used to celebrate each conclusion of reading of the Torah (he read it during six days) summoning people (for this purpose) and used to quote a saying that Mercy descends at each conclusion of the reading of the Torah.132 sun tradition explicitly stressed the link between the Torah and the true knowledge of the Prophet, 'Ali and the succeeding Imams. The Tablets of Moses reached the Prophet and he handed them over to 'Ali,133 The Tablets of Moses, the Gospel, the $ubuf Ibrahim and the Zabiir are in the possession of the Shi'I Imams.134 The White Jafr contains the Torah, the GospeI, the Zabiir and the first Books of God. 135 The idea that there was identity of contents between Jewish revelation and Isiam was followed by the idea which established identity of fate between these two peoples. Ibn 'Abbas stated that everything which happened among the Children of Israel will happen to the Muslim community. 136The Children of Israel were righteous until the sons of their captive women grew up. They championed ra'y137 and therefore went astray and led other people astray, said the Prophet. 138This tradition is recorded by al-Fasawi and after it comes the following remark: "Sufyan said: 'We examined it and found that the first person to champion ra'y in Medina was Rabi'a, in Kufa Abu Hanifa, in Basra al-Battl; they were the sons of captive women'."139 The Prophet predicted that the Muslim community would follow a path identical with that of the Children of Israel and of the Christians.140 These points of resemblance refer, of course, to pejorative aspects of Jewish history; they are used to point out dangers which the Muslim community is facing. Sometimes, however, the identification is Jone in a laudatory spirit. Tabaqdt, VII, 110. Ibid., VII, 222. 133 AI-Majlisi, op. cit., XIII, 225 (new ed.); and see al-Saffar al-Qumml, Basii'ir al-darajiit, ([n.p.], 1285), pp. 37-38 sup.; al-'Ayyashi, op, cit., Ms. India Office 4153, fol. 127b. 134 Al-Majlisl, op. cit., XXVI, 180-189 (new ed.). 135 Ibid., XXVI, 18. 136 Nu'aym b. Hammad, op. cit., fo1. 4b: lam yakun [i bani isrii'ila shay'un ilia wa-huwa [ikum kii'inun. 137 Cf. "Ashab al-Ra'y", EI2 (Schacht). 138 Ibn Majah, Sunan (Cairo, 1349), 1, 28; al-Bayhaqi, Ma'rifat al-sunan, I, 110 (and see the references of the editor). 139 AI-Ma'ri/a wa-l-ta'rikh, fo1. 271a. 140 Al-Muttaqi I-Hindi, Kanz, XI, 123, nos. 555-556; Ibn al-Athrr, al-Nihdya, IV, 28; Ibn Tawas, Sa'd, pp. 64, 65, 116,1. 3; al-'Ayyashi, op. cit., Ms. foI. 93a-b; and see M. TaJbi, "Les Bida", Studia Islamica, XII, 50. 131 132 232 lJaddithii 'an bani isra'i/a The Aus and the Khazraj, says a tradition recorded by Ibn Ishaq, are descendents of four hundred scholars from among the Children of Israel, left by Tubba' in Medina. Abu Ayyub was the descendant of the scholar whom Tubba' entrusted with the keeping of the letter for the Prophet; Abu Ayyub indeed handed it over to the Prophet, 141A late compilation recording the story remarks that this genealogy of the An~ar is a Jewish plot.142 The Prophet states, according to a ShI'I tradition, that his name is Ahmad and Isra'Il and that the obligations Iaid by God upon Isra'Il are incumbent on him as well.l43 By Children of Israel the ('Alid - K) Al Muhammad are meant.t+t The 'Alids in the Umayyad period complained that they were "like the Al Musii in the time of Al Fir'aun".145 Ibn Tawas records many passages from the Torah about Aaron146 in order to stress the importance of the utterance of the Prophet, that 'All is in relation to the Prophet in the position of Aaron in relation to Moses.t-? The role of 'Ali as wa~iyy in relation to the Prophet corresponds to the role of Joshua b. Nun in relation to Moses.148 But the feeling of affinity or identity which Muslims experienced with regard to the righteous from among the Children of Israel did not detract from the latter's faults, sins and vices. The sunna of the Children of Israel should not be followed. In many traditions the Faithful are warned of these sunan and ordered to act contrary to them.149 Even their strictness in observing religious rites was criticized. "Do not be like the Children of Israel; having been strict with themselves, God imposed strictness on them."150 141 AI-Samhiidi, Wafa' al-wafd, ed. MuI;!.Muhyl l-Dln 'Abd al-Hamld (Cairo, 1374/1955), I, 188-189; Mughultay, op. cit., fol. 194a; Ibn Zuhayra, al-Jiimi' al-lattf, (Cairo, 1357/1958), pp. 51-54; aI-SaliQ.i, al-Sira al-shiimiya, Ms. Atif 1753, fol. 69a. 142 'Abd al-Hafiz b. 'Uthman al-Qari' al-Ta'if], Jala' al-quliib wa-kashf al-kurub bi-mandqib abi ayyiib, (Istanbul, 1298), pp. 14-15. 143 AI.'Ayyashi, op. cit., I, 44, no. 45 (and see ibid., note 6). 144 Ibid., I, 44, nos. 43, 44 (refers to Siira ii 48). 145 Furat, Tafslr (al-Najaf [n.d.]), p, 47, I. 1. 146 Sa'd al-su'iid, pp. 43-46; Ex. xxix 5, 27,31,44,13; Nurn. xvii 17. 147 Sa'd al-su'iid, pp. 43-46 (and see p. 43: t'lam anna qaula l-nabiyyi (~) li-mauliind 'aliyyi bni abi talibin ('a) anta minnt bi-manzilati hiiruna min musa yashtamilu 'alii kh~ii'i~a 'azimatin nabwi l-khiliifati; wa-qad wajadtu fi l-tauriiti min mandzili hiirUna min masa ma yadtqu mii qasadndhu bi-fusidi hadha l-kitiibt mimmd yantafi'u bi-ma'rifatihii dhawi; (text: dhawi) I-albabi, 148 149 Furat, op. cit., pp. 65-68. Furat, op. cit., p. 42: wa-ld ta'khudhu sunnata bani isrii'tla kadhdhabil anbiyii'ahum wa-qatalii ahla baytihim. 150 AI.'Amm, al-Kashkiil, I, 221: inna lliiha yuhibbu an yu'khadha bi-rukhasihi kamii yuhibbu an yu'khadha bi-razd'imihi, fa- qbalu rukhasa Iliihi wa-ld takunu ka-bant isra'il btna shaddadii 'ala anfusihim fa-shaddada lliihu 'alayhim; and see Ibn Kathir, Tafsir, 1,193-194; cf. Samau'a\ la-Maghribl, If/;lam al-yahud, ed. M. Perlmann (New York, 1964), pp. 71-85. 233 III Contrary to the permission to transmit traditions about the Children of Israel concerning their history or stories about their prophets and saints, the early sources point clearly to the tendency of the orthodox circles to prevent the Faithful from learning or copying the Holy Scriptures of the People of the Book, and especially of legal chapters or chapters concerning the tenets of faith. 'Umar, says a tradition, walked past a Jew from Qurayza and asked him to copy for him summary chapters from the Torah. When he came to the Prophet and begged his permission to read these chapters, the face of the Prophet became changed (scil, with anger - K). 'Umar was frightened by this and exclaimed: "I am satisfied by Allah as God, by Islam as religion and by Muhammad as Prophet." When the rage of the Prophet had gone, he remarked: "I swear by Him Who keeps in His hand the soul of Muhammad: were Moses among you and if you followed him, leaving me, you would have gone astray; you are my lot among the peoples and I am your lot among the prophets" .151 It is interesting to note that the Jew in the story is referred to in a favourable manner: marartu bi-akhin li min qurayzata.tst It is also of interest that the Prophet emphasizes the adherence of Moses to his faith. According to a tradition on the authority of Anas, the Prophet met Jesus153 and al-Dhahabi considered Jesus as one of the Companions of the Prophet.154 An utterance of the Prophet similar to the one about Moses is recorded in the story of Hafsa. She brought to the Prophet a shoulder-bone on which was written the story of Joseph. The Prophet became angry, the colour of his face changed and he said: "Were Joseph to come while I am amongst you and were you to follow him, you would have gone astray" .155 Slightly different is the utterance of the Prophet as recorded in another tradition. 'Umar asked the Prophet whether he would be permitted to write down traditions (al;ziidith) heard from Jews, by which he was pleased. The 151 Al-Jiimi'; fol. 60a; 'Abd al-Razzaq, al-Musannaf, fol. 114a; al-Suyutl, al-Durr, II, 48; cf. another version of this tradition 'Abd al-Razzaq, op. cit., fol. 114a with the utterance: innamd bu'ithtu fatiJ.zan wa-khdtaman wa-u'titu jawdmi'a l-kalimi wa-fawiitihahu wa-khtusira lt l-hadithu ikhtisiiran. And see AbU Da'ud, Mariisil (Cairo, 1310), p, 48; al-Khatib al-Baghdadt, Taqyid, p, 52. 152 See another version of this tradition in Muttaqi al-Hindi's Kanz, I, 334, no. 1629: 'Umar visited Khaybar and was pleased by some sayings of a Jew. The Jew dictated the sayings to 'Umar upon his request and 'Umar wrote them down on a skin which he brought to the Prophet. When 'Umar read it to the Prophet, he became angry and erased the writing. He said: "Do not follow these people because they got confused". 153 Al-Suytitl, al-Hiiwi, II, 288. 154 Ibid., p. 289, sup. 155 Ma'mar b. Rashid, al-Jdmi", fol. 133b; 'Abd al-Razzaq, al-Musannaf, fol. 114a. 234 Haddithii 'an bam isra'ila Prophet said: "Are you following the Jews and Christians in their confusion? I brought it (i.e. the religion, or the Qur'an - K) white and pure; if Moses were alive he would have to follow me",156 A special dya was revealed in connection with this problem. Some Muslims, the tradition asserts, brought to the Prophet certain books which they had copied from the Jews. The Prophet said: "It is an error grave enough when people prefer a thing brought by someone else to another people over that which their own Prophet brought to them". Then iiya 51 of Sura 29 was revealed: a-wa-lam yakfihim anna anzalnd 'alayka l-kitiiba yutlii 'alayhim ... etc. 157The Prophet finally gave his decisive utterance when asked by 'Umar about studying the Torah: "Do not learn the Torah, you have to learn what has been revealed to you (i.e. the Qur'an - K) and believe in it",158 In fact 'Umar forbade copying or reading the Books of Jews and Christians. According to a tradition a man came to 'Umar and informed him about a wonderful book which he had found in Mada'in when the Muslims had conquered the city. "Is it from the Book of Allah"? (i.e. the Qur'an - K) 'Umar asked. "No", said the man. 'Umar began to beat him with his whip, reciting the first four dyas from Siirat Yiisuf and said: "What caused the peoples who lived before you to perish was that they devoted themselves to the study of books of their scholars and bishops and abandoned the Torah and the Gospel until those two Books became effaced and knowledge of them disappeared",159 In another story a similar case is told. 'Alqama and al-Aswad came to Ibn Mas'ud and showed him a scroll ($abifa) containing a story which they found pleasing. 'Abdallah b. Mas'ud ordered to efface the script. "These hearts are vessels (of knowledge - K); engage them with the Qur'an, not with anything else", he said,16o 'Umar seems to have been especially concerned about the Book of Daniel. The book is said to have been found in a grave in Tustar when the Muslims conquered the city. It is said to have been Daniel's grave,161 The book was brought to 'Umar and he sent it to Ka'b who rendered it into Arabic. It is 156 Al-Zamakhshart, al-Fii'iq, ed. 'Ali Muh. al-Bijawi - Muh, Abu l-Fadl Ibrahim (Cairo, 1367/1948), III, 218; Abu 'Ubayd, Ghartb al-hadith (Hyderabad, 1385/1966), III, 28-29; cf. Ibn al-Athir, al-Nihdya, s.v. h w k; al-Majlisi, op. cit., VIII, 211 (lithogr. ed.). 157 Al-Suyutl, Lubab al-nuqid (Cairo, 1373/1954), p. 170; al-Qurtubl, Tafslr, XIII, 355; Ibn Shahrashub, Mandqib al abi falib (al-Najaf, 1376/1956), 1,48; Ibn 'Abd al-Barr, Jiimi' baydn al-tllm, II, 40-41. 158 Al-Muttaql l-Hindl, op. cit., I, 333, no. 1627. 159 Ibid., I, 335, no. 1632. 160 Abu 'Ubayd, FarJa'il al-Qur'iin, Ms. Leiden, Or. 3056, fol. 4a-b. Abu 'Ubayd remarks: "We think that this scroll was taken from a man who belonged to the People of the Book, therefore 'Abdallah b. Mas'Iid disliked it". 161 See £12, s.v. "Daniyal" (G. Vajda). 235 said to have contained information about strifes (fitan) which will happen,162 Abu 1-'Aliya163 says about the book: "I was the first Arab to read this book the way I read the Qur'an." It contained, says Abu I-'Aliya, information about your history (siratukum) and your matters, your religion and the ways of your speech (lulziin kaldmikumy and what will happen in the future. 164When 'Umar was informed about a man who copied (or read) the Book of DanieI, he ordered that man to be brought into his presence, beat him with his whip until he promised to burn books of this kind and not to read them. 165 A saying from Kitiib Ddniydl is recorded by Hamd b. Muhammad aIKhattabi.166 A lengthy passage about the campaigns of the Sufyani is quoted from Kitdb Ddniyiil by AbU l-Husayn Ahmad b. Ja'far b. al-Munadi in his Kitdb al-maldhim and recorded by al-Qurtubi.to? A significant passage from Kitiib Diiniydl is recorded by al-Majlisi. It contains predictions about weather during the year, crops, plagues and wars established according to the date of the first day of Muharramtxaturday, Sunday, Monday ... etc.) and the month in which the eclipse of the sun or the moon will occur. Al-Rawandi marks this material as stories of the type of maliil;zim.168 The Book of Daniel seems to have been read by Ka'b and the twenty Jewish scholars in their discourse in Jerusalem. Ka'b gave orders to throw this book, which he described as being "the Torah as revealed by God to Moses, unchanged and unaltered", into the sea of Tiberias. Ka'b feared that people might rely on it (khashitu an yuttakala 'ala mii fihii). When the man sent by Ka'b arrived at the middle of the sea, the waters parted so that he could see the bottom of the sea, and he threw the Book into the sea,169 There was, of course, the danger of the intentional changes and alterations of the Scriptures carried out by the People of the Book. This is reflected in a tradition about Ka'b. He brought a book, whose leaves were torn out, to 'Umar stating that it contained (chapters of) the Torah, and asked permission to Nu'aym b. Hammad, op. cit., fol. 4b (= Ms. Atif, fol. 3a). See on him Ibn Sa'd, op. cit., VII, 112-117. 164 Al-Bayhaql, Kit. dala'it al-nubuwwa, Ms. Br. Mus., Or. 3013, fol. 65a; Ibn Kathtr, al-Bidaya wa-l-nihiiya, II, 40-41. 165 Al-Khatlb al-Baghdadl, Taqyid, p. 51; al-Muttaqt al-Hindt, op. cit., I, 332-333, no. 1626; ibid., 335-336, no. 1633; 'Abd al-Razzaq, op. cit., fol. 114a. 166 Kitiib al-iuzla (Cairo, 1352), p. 80. 167 Al-Tadhkira, ed. Ahmad Muh, Mursl (Cairo [n.d.]), pp. 610--611. 168 Bihiir aI-anwar, LVIII, 346-350 (new ed.). 169 Al-Dhahabl, Siyar a'ldm al-nubald', III, 323-325; and see idem., Ta'rikn al-isldm, III, 99-101, on the bottom of the sea of Tiberias are buried the Ark of the Covenant and the Staff of Moses; they will be raised on the Day of Judgement. See al-Nuwayrl, op. cit., XVI, 43. 162 163 236 Haddithii 'an bani isra'/la read it. 'Umar said: "If you know that the book contains the Torah revealed by God to Moses on Mount Sinai, read it day and night." 170 Ibn Kathir, quoting the traditions which forbid the consultation of scholars from among the People of the Book remarks: "These traditions serve as evidence that they made changes in the Holy Scriptures which they possess ( ... baddalii mii bi-aydihim min al-kutubi l-samiiwiyati), altered them and interpreted them in an improper way." They did not possess comprehensive knowledge of their Scriptures; in their translations into Arabic they made many errors and mistakes. Furthermore, they had bad intentions and erroneous views. One part of the Torah is manifest, publicly revealed, but a great part of it is hidden. The manifest parts of the Torah contain changes, alterations, erroneous expressions and elusive ideas. Ibn Kathir accuses Ka'b of transmitting traditions many of which are not worth the ink with which they are written, and some of which are false. 171"Some of the Isra'iliyyiit were invented by some of their zaniidiqa; some of them may be sound, but we do not need them: what is written in the Book of God (i.e. the Qur'an - K) is sufficient for us and we do not need to look for it in the remaining books (revealed) before it; neither God nor His Messenger caused us to lack their knowledge."I72 The same accusations of lies, alterations, changes and intentional misinterpretations are repeated by Ibn Kathir in the course of a section in which he records the traditions which forbid consultation of scholars from among the People of the Book. 173 Ibn al-Jauzi, the prolific author of the sixth century AH, expresses similar views. The stories concerning the early peoples and especially the Children of Israel rarely contain authentic accounts. The Muslim religious law (shar'), Ibn al-Jauzi says, is sufficient and the Prophet ordered 'Umar to discard certain passages from the Torah which he brought to him. Some stories of the Isra'tliyyat are absurd, like the story about David who sent Uri yah to be killed in order to marry his wife,174 The early sources mentioned in this paper bear evidence of the close contacts between Muslims, Jews and Christians at the end of the first century of the Hijra. The traditions recorded by Ma'mar b. Rashid in his Jiimi' can be estimated as going back to original sources of the end of the first century. The material of Abu 'Ubayd in his Mawii'i? seems to stem from the same 170 Abu 'Ubayd, Gharib al-hadith, IV, 262; al-Zamakhsharl, al-Fd'iq, I, 651; Ibn al-Athlr, al-Nihdya, II, 468, s.v. sh r m; J. Goldziher, "Ober Muh. Polemik gegen Ahl al-Kitab", ZDMG XXXII, 345 (read correctly: fa-qra'hii ana'a l-layli). 171 Ibn Kathir, al-Biddya wa-l-nihiiya, II, 132-134. 172 Ibn Kathir, Tafstr, IV, 282. 173 Ibid., V, 329-330. 174 Ibn al-Jauzi, Kit. al-qussd«, Ms. Leiden, Or. 988, fol. 20a. 237 period. The assumption of W. Montgomery Watt175 that the material of the Bible discussed above was directed in the first phase towards illiterate people with no knowledge of the Bible, can hardly be accepted. W. M. Watt takes it that the passage in Ibn 'Abd al-Barr's Jiimi: baydn al-'ilm, II, 40-43 about "Avoidance of information from Jews and Christians" suggests "that it belongs to the first phase" because "it envisages Muslims conversing with Jews and Christians, but not reading their books"; 176 but this argument is in fact untenable. The tradition recorded by al-Bukharti?? reports explicitly that "the Jews used to read the Torah in Hebrew and to interpret it to the people of Islam in Arabic." AI-Suddi reports that some Jews used to compile books, claiming that they are books revealed by God, and used to sell them at cheap prices to the Arabs. 178 The stories about books of Ahl al-Kitdb being copied by Muslims, quoted above and mentioned in the chapter of Ibn 'Abd al-Barr bear evidence that the contacts between Muslims and the People of the Book were not confined to mere consultation. Lastly it may be remarked that the title of the chapter is: Biib mukhtasar fi mutdla' ati kutubi ahli l-kitdbi wal-riwdyati 'anhum. It is plainly stated that the subject discussed in the chapter is the reading of books of the Ahl al-Kitiib and transmission of traditions on their authority, not merely conversing. W. M. Watt's doubts, as to "whether any of it (i.e. the traditions recorded by Ibn 'Abd al-Barr) had its present form at a still earlier period" are unfounded; as far as the "Jdmi" of Ma'mar and the "Musannaf " of 'Abd al-Razzaq are concerned, the traditions and their isndds are copied by Ibn 'Abd al-Barr with accuracy; this can be ascertained by comparing the material of Ibn 'Abd aI-Barr with the Mss. quoted in this paper. As already mentioned there was no serious opposition to the Jewish and Christian traditions transmitted by Jewish and Christians converts, in so far as they concorded with the views of orthodox Isiam. Opposition seems to have appeared in connection with those aspects of the Jewish and Christian tradition which may have some bearing on Muslim belief or practice. In such cases the motives are clear; the stories about the prohibition to copy the Scriptures of Ahl al-Kitiib seem to be connected with cases of this kind. This can be gauged from the tradition about a group of Jews who embraced IsIam, but asked the Prophet's permission to observe the Sabbath and to study the Torah at night. They were, of course, denied this permission. A verse of the Qur'an (Sura ii 208) was revealed about it.179 175 The Early Development of the Muslim Attitude to the Bible (Glasgow Univ. Oriental Society Transactions. XVI. 1955-1956, pp. 50-62. 176 Ibid., pp. 60--62. 177 AI.. al;zil;z $ (Cairo [n.d.l), VI, 25; Ibn Kathlr, Tafstr, I, 329. 178 Al-Suyutl, al-Durr al-manthiir, I, 83. 179 Al-Tabarl, Taftir, IV, 255-256, no. 4016; Ibn Kathir, Tafsir, I, 439-440; al-Suyutt, al-Durr, I, 271; al-Razt, Tafsir, V, 226. 238 Haddithii 'an bani isra'lla The orthodox solution was that a Muslim had to believe in the Torah and the Gospel, but not to observe the practices enjoined in these Books. The Prophet said: "Believe in the Torah, the Zabiir and the Evangel, but the Qur'an should suffice you."180 This formula, which breathes an air of compromise, enabled indeed the transmission of Jewish and Christian tradition. This tradition, licensed by the utterance haddithii 'an bani isrd'il became part and parcel of Muslim literature as is abundantly reflected in the literature of the tafsir, zuhd and adab.181 180 Ibn Kathir, Tafsir, I, 329-330: qdla rasidu lliihi: dminii bi-l-tauriiti wa-l-zabiiri wa-linjili wa-l-yasa'kumu l-qur'iinu, and comp. ibid.: innamd umirnd an nu'mina bt-l-taurati wa-linjili wa-Iii na'mala bi-md fihimd; and see al-Suyiltl, al-Durr, II, 225-226: Iii dina illd l-isldmu, wa-kitdbunii nasakha kulla kitdbin, wa-nabiyyund khatamu l-nabiyyina, wa-umirnd an na'mala bi-kitiibind wa-nu'mina bi-kitabikum. 181 I wish to thank Dr. M. Nadav and Mr. E. Wust of the National and University Library, Jerusalem; Dr. A. Sj. Koningsveld of the University Library of Leiden; the keepers and staff of the British Museum; Cambridge University Library; Chester Beatty Collection, Dublin; and the Siileymaniye, Istanbul, for granting me permission to peruse manuscripts and providing me with microfilms. 239 

Lā yamassuhu illā 'l-muṭahharūn…: Notes on the Interpretation of a Qurʾānic Phrase

Jerusalem Studies in Arabic and Islam 34 (2008): 309-334

Lā yamassuhu illā 'l-muṭahharūn…: Notes on the Interpretation of a Qurʾānic Phrase

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M. J. Kister

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la_yamassuhu.pdf The Institute of Asian and African Studies The Max Schloessinger Memorial Foundation Offprint from JERUSALEM STUDIES IN ARABIC AND ISLAM 34(2008) M.J. Kister La yamassuhu illa 'l-mutahharun ... Notes on the interpretations of a Qur'anic phrase THE HEBREW UNIVERSITY OF JERUSALEM THE FACULTY OF HUMANITIES JSAI 34 (2008) LA YAMASSUHU ILLA 'L-MUTAHHARUN ... NOTES ON THE INTERPRETATIONS QUR'ANIC PHRASE M.J. Kister The Hebrew University of Jerusalem In memory OF A of Dr. Suliman Bashear The meaning of the phrase la yamassuhu illa l-mutahharuna1 (Qur'an 56:78-80) became the subject of a heated discussion; this is reflected in the various Qur'anic commentaries and l,tadzth collections. The verses read: innahu la-qur' an un karzm [77]fZ kitabin maknun [78]la yamassuhu illa l-mutahharun [79]. Several interpretations of the phrase and the different opinions of Muslim scholars concerning the Book referred to in this verse may give us a clue regarding the sanctity of the written version of the Qur'an circulating in the Muslim community. Some traditions provide information on the integrity of the text and the reliability of the scribes; others indicate that some scribes were not trained in copying the Qur'anic text and the errors of these copyists are sometimes pointed out in the early sources. Some ofthe copyists were not Muslims. There are also accounts revealing differences concerning the text found in the various versions of the Qur'an in circulation. Reports about the transmission of the Revelation to the Prophet and from him to the believers are also of interest. I Opinions found in the early sources concerning the meaning of the word qur' an address questions such as whether this denotes only the heavenly lSee different readings in Ibn Khalawayh (d. 370 AH), Mukhta$ar fi shawadhdhi l-qur'an min kitabi l-badf', G. Bergstraesser, ed. (Cairo, 1934), p. 151: illa 1muttahharun; it is understood in the sense of al-mutatahhirun; al-mutharun (which is understood as referring to angels, al-mala'ika). See also the readings and the explanations in I.Iusayn b. Ab! I-'Izz al-Hamadan! (d. 643 AH), al-Farzd fi i'rabi 1qur'ani l-majzd, ed. Fahm! I.Iasan al-Nimr and Fu'ad 'AlI Mukhaymir, eds. (al-DawJ:ta, 1411/1991), vol. 4, p. 422. 309 310 M.J. Kister Book or it refers also to the Quranic scrolls in the Muslims' possession, and whether the heavenly Book was written by Allah himself or it is only a reflection of his revelation. The well known scholar 'Abd al-Razzaq al-Sanani (d. 211 AH) records in his Tajsfr2 the interpretation of Qatada (d. 117 AH) 3 (as transmitted by Ma'mar b. Rashid): the phrase refers to the heavenly Book of the Quran which will not be touched "in the Presence of God" (la yamassuhu 'inda llahi) , meaning that the heavenly Quran will not be touched except by the purified (i.e., by the angels -k), while in this world the Book is touched even by an impure Zoroastrian (al-majiisf al-najis) and by a filthy hypocrite (wa-l-munafiq al-mjis). 4 A clear line is thus drawn between the exalted heavenly Book which only the angels are permitted to touch and the scrolls of the Quran circulating in the Muslim community, touched (among others -k) by hypocrites and unbelievers. Similar interpretations are put forward by other exegetes. Mujahid (d. 104 AH) explains is yamassuhu uu l-rnuiohhariin saying that "the Book in heaven will be touched only by the angels." 5 Abu Zakariyya Yalfya b. Ziyad aI-Farra' (d. 207 AH) understands the "Book" to refer to the "Preserved Tablet" (al-law!} al-mal}fii?), and the muiahliariin are the angels purified from polytheism (shirk). 6 The identification of the Book with al-law!} al-mal}fii? is also recorded by al- Tabrisi (d. 548 AH); 7 2'Abd al-Razzaq b. Harnmam al-San'ant, Tajsir al-quriiin; Mu~tafa Muslim Muhammad, ed. (al-Riya<;l, 1410/1989), vol. 2, p. 273. 3For Qat ada, see Ibn Hajar al-'AsqalanI, TahdhZb al-tahdhZb (Haydarabad , 1326), vol. 8, pp. 351-356, no. 635; Salah ai-DIn Abu Sa'Id b. KhalIl b. KaykaldI al-'Ala'I, Jiimi'u l-tal,!?zl fi ahkiimi l-mariisil; Harndr 'Abd al-Majid al-Salafi, ed. (Beirut, 1407/1986), pp. 254-256, no. 633; 'Abd al-Rahman b. Muhammad al-Hanzali, Ibn AbI Hatim, Kitiib al-rnariisil, ~ubJ:.1I l-Samarra't, ed. (Bagdad, 1386/1967), pp. 105a 110. On the influence of traditions reported by Qat.ada as transmitted by Ma'mar b. Rashid, see 'Abdallah Abu l-Sa'ud Badr, Tafsir Qatiida (Cairo, 1400/1980), pp. 51-52,54. 4See al-Tabarf, Jiimi' al-bayiin fi t.ofsiri l-qur'iin (= Tajsir al-Tabarz) (BUlaq, 1328; reprint Beirut, 1392/1972), vol. 27, p. 119 and al-Suyutl, al-Durr al-monthiir fi l-talszr bi-l-ma'thiir (Cairo, 1314), vol. 6, pp. 162-163. 5Mujahid b. Jabr al-Makhzumi, Tajsir , 'Abd al-Rahman al-Tahir b. Muhammad al-Sura.tI, ed. (Islamabad, n.d.), vol. 2, pp. 652 infra-653 I. 1; see also Abu 'Ubayd al-Qasim b. Sallam (d. 224 AH), Fa¢ii'il al-qur'Iin, Wahbl Sulayman Ghawuji, ed. (Beirut, 1411/1991), p. 25; al-Bayhaqi, Ma'rilatu l-sun an ura-l-iithiir, Ahmad Saqr, ed. (Cairo, 1389/1969), vol. 1, pp. 253-254; Ibn al-Ja'd, Musnad, 'Amir Ahmad I.Iaydar, ed. (Beirut, 1410/1990), p. 344, no. 2366; Malik b. Anas, al-Muuiatio", Bashshar 'Awwad, Ma'ruf and Mahmud Muhammad Khaltl, eds. (Beirut, 1412/1992), vol. 1, p. 90, no. 234 and cf. ibid., p. 91, no. 239. On Mujahid b. Jabr see Salah al-Din b. Khaltl b. Kaykaldr, Jiimi'u l-tal,!?Zl, pp. 273-274, no. 736. 6'Abd al-Fatt.ah Isma'tl Sh alabi and 'AlI al-Najdt Nasif, eds. (Cairo, 1972), vol. 3, pp. 129 infra-130 supra; on al-Farra', see Ibn Hajar al-Ajurrr, al-SharZ'a, Muhammad I.Iamid al-FiqI, ed. (Beirut, 1403/1983), p. 89. 7 Al-Fadl b. al-I.Iasan al-Tabrisr, Majma' al-bayiin Iz t.afsiri l-quriiin. (Beirut, t.s yamassuhu tus 'l-tnuiohhoriin ... 311 it is the Preserved Tablet, guarded and hidden from His creatures, in which God put down (athbata fihi) the Qur'an. The perception that "the Qur'an" denotes the exalted Scripture which only the angels are privileged to touch was widely circulated in orthodox circles. Al-Ajurrr, one of the great scholars of the fourth century (d. 360 AH), relates that Ahmad b. Hanbal harshly censured those who claim that the text of the Quran in the earthly books is a narration (J:tikiiya) of the contents of the Preserved Tablet. 8 A verse of the Quran recited in the presence of a person (or a group of persons -k) is indeed the true speech of God (kaliimu lliihi) , says al-Ajurrr, not the narration (J:tikiiyatun) of God's Word. This utterance refers to the scrolls of the Quran (ma$iiJ:tif).9 Other interpretations relate the phrases in our verses more closely to purely human activities. Raghib al-Isfahani (d. 502 AH) also interprets kitiib makniin as al-lasoh. al-ma/:tfW:.10 However, he records also another explanation: the word makniin indicates that the Quran is kept in the hearts of the believers. This is closely related to the virtue of learning the Qur'an by heart, keeping it in memory and reciting it orally; oral transmission is considered superior to written transmission. AI-MawardI, for his part, mentions four interpretations of al-kiiiib al-makniin: al-lawJ:t al-ma/:tfii?; the iauniii and the injfl; the Psalms (zabiir), or the Quran as circulated in this world. 11 Another interpretation of iii yamassuhu, which associates the required purity with humans, is quoted on the authority of al-Farra ': "Only the purified and believing will find its taste (ta'mahu) and its usefulness (nat' ahu)." 12 That the pure beings referred to in the verses are humans is supported by another interpretation in 'Abd al-Razzaqs Tajsir (given on the authority of Abu Bakr b. I.Iazm,13 reported by his two sons and 1380/1961), vol. 17, p. 132. 8MuJ:tammad b. al-Husayn al-Ajurrr, al-Shari' c; Muhammad Hamid al-Fiql, ed. (Beirut, 1403/1983), p. 89. 9 Ibidem, p. 89 infra. 10 Al-Mujradat fi qh.arib: l-qur'iin (Cairo, 1324), p. 457. llAI-MawardI, Tajsir ; vol. 4, p. 178 penult.-179 supra; see the explanation of 'Ikrima in al-Suyuti, al-Durr ol-truuitliiir, vol. 6, p. 162: "fi kitabin maknunin," «ai«. al-t.auiriit uia-l-itijil, ns yamassuhu illa l-muuihluiriina? qiila: hamalatu l-taurriiii uia-l-injil, and in Abu 'Abdallah Muhammad b. Yusuf b. Hayyan al-Charnatr alJayyanr's (d. 745 AH), ol-Babr al-muhi; (Cairo, 1328), vol. 8, p. 214. 12AI-MawardI (d. 450 AH), al-Nukat wa-l-'uyun (Tajsfr al-Mawardr), Khi<;lr Muhammad Khidr, ed., revised by 'Abd al-Satt.ar Abu Ghudda (Kuwayt, 1402/1982), vol. 4, p. 179 and traced back to al-Farra'. It is also recorded by Ibn al-'ArabI alMalikl in his Ahkiirn al-quriin; p. 1725 and traced back to al-Farra'. 13See on 'Amr b. Hazrn: Ibn Hajar al-i.Asqalanr, al-I$aba fi tamyfzi 1-$alJaba, 'AlI Muhammad al-Bijawt, ed. (Cairo, 1328), vol. 8, p. 214. 312 M.J. Kister transmitted by Ma 'mar): the Prophet wrote a letter in which he stated that only a pure person would be permitted to touch the Qur 'an (la yamassuhu tus tahir) .14 It is evident that the Qur 'anic prohibition refers to persons who are not in a state of purity and are willing to touch the Quran, It indicates as well that the scrolls of the Quran may be desecrated if touched by an impure person. This is reflected in the story of 'Umar's conversion to Islam. While still an unbeliever, he approached his Muslim sister and her husband while they were reciting Siirat Tiihii and asked them to show him the musha]: They quoted the phrase is yamassuhu tus i-muiohluiriin; 'Umar understood, washed his body and embraced Islam.15 The fact that the story is told by Ibn Ishaq (d. 150 AH) indicates that the belief in the sanctity of the Quranic scrolls was current in the Muslim community already in the second century AH. Ibn al-'ArabI al-Maliki's opinion regarding the sanctity of the copies of the Quran can be deduced from an elegy mourning the Prophet's death, attributed to Abu Bakr: We lost the Revelation when you left us: and the Word of God left us (as well). Except that what you left for us in the past, transmitted from generation to generation in the noble sheets. [al-wafir] [aqadsui l-waJ:tya idh wallayta 'anna: wa-wadda'ana mina llahi t-kolomu. 14'Abd al-Razzaq, Tajsir , vol. 2, p. 273; 'Abd al-Razzaq al-San'ant, al-Mu?annaj, Habtbu l-Rahman al-A'zamt, ed. (Beirut, 1390/1970), vol. 1, pp. 341-342, no. 1328; Abu 'Ubayd al-Qasim b. Sallam, Falj,a'il al-quriin: p. 244, (67, 1-2); 'Abdallah b. AbI Dawtid Sulayman b. al-Ashath al-Sijist anl, Kitiib al-musiilii] (Dar Qurtuba, n.p., n.d.), pp. 185-186 infra; Abu l-Layth Nasr b. Muhammad al-SamarqandI, (d. 375 AH), al-Tajsfr al-musamma bohr al-'uliim, 'All Muhaddad Muawwad et alii, eds. (Beirut, 1413/1993), vol. 3, p. 319; 'All b. Ahmad al-Wahidt al-Naysaburl (d. 468 AH), al- Wasz:t fi t.ofsiri l-qur'iin: l-majid, 'Adil Ahmad 'Abd al-Mawjud et alii, eds. (Beirut, 1415/1994), vol. 4, p. 240; Muhammad b. Ahmad al-Ansari l-Qurtubt (d. 671 AH), al-Jiimi' li-ahkiimi l-qurt iir: (Cairo, 1387/1967), vol. 17, p. 225; Ahmad b. alHusayn al-BayhaqI, al-Sunan al-kubrii (Haydarabad, 1344), vol. 1, p. 88; al-Suyilt'i, al-Durr al-matithiir, vol. 6, p. 162; Abu 'All al-Fadl b. al-Hasan al-Tabrisi (d. 548 AH), Majma' al-bayan fi tajsfri l-qur'iin (Beirut, 1380/1961), vol. 27, p. 132 records the interpretation of Muqatil (d. 150 AH) stating that the phrase innahu qur' iinun karfmun points to the fact that the Quran is noble (karfm) because God honoured it. It is, therefore, forbidden for the ritually impure to touch the Qur'an, 150n 'Umar's conversion to Islam, see Ibn Hisham, al-Sira al-nabawiyya, al-Saqqa, al-Abyarr, Shalabr, eds. (Cairo, 1355/1936), vol. 1, pp. 369-370; al-BayhaqI, al-Sunan al-kubrii, vol. 1, p. 88. La yamassuhu tus 'l-tnuiohhoriin ... 313 siuiii mii qad tarakta lana qadiman, tauuiraihahni l-qariitisu l-kiramu.16 Ibn al- 'Arab! comments on these verses, saying that they refer to the scrolls of the Quran (~ulJuj al-qur' an) in the hands of the Muslims, dictated by the Prophet (allatf kana l-nabiyyu soll« lliihs: 'alayhi wasallam yumlfhii) to his scribes. According to Ibn al- 'Arabi, the ~ulJuj al-qur' an are identical with the qaratfs mentioned in Abu Bakr's elegy.17 The scrolls of the Qur'an are thus reproductions of the revelation granted by God to the Prophet and must be treated with proper reverence. The people of Iraq (among them Ibrahim al- Nakha 'I) consequently requested that only a believer in a state of purity be permitted to touch the Quran.l" The need to preserve the purity of the book seems to have been the reason for a number of prohibitions aimed at preventing those considered unclean from touching the Quran; this probably caused Ibn 'Abbas to prevent Jews and Christians from reading the Qur'an.19 The famous scholar 'Izz aI-DIn b. 'Abd al-Salam al-Sulami (d. 360 AH) is said to have forbidden to give a copy of the Quran to a Jew or a Christian for binding. It is also forbidden to leave books of luuliih. or tajsfr in the hands of an infidel who was not expected to embrace Islam. 20 In his al-Bohr al-muMt,21 Abu Hayyan quotes an anonymous scholar who says that the kitab makniin refers to the codices of the Muslims (ma~alJij al-muslimfn), guarded from (vicious -k) changes and alterations (ma~iina min a l-iabdil wa-l-taghyfr). It is instructive that Abu Hayyan adds a note saying that at that time (idh dhiika), no codices (ma~alJif) of the Quran existed; this is a prediction concerning the situation in the future (ikhbiirun bi-ghayb). Ibn al- "Arabi quotes the opinion of Abu Hanifa who permitted the impure to touch the Quran on its outer side and on the margins which are without script (wa-ruwiya 'anhu annahu yamassu ?ahirahu ma-Iuuoiishi: yahu ina-rna is maktiiba jfhi). The script, on the other hand, may only be touched by the pure believer. Ibn al- "Arabi himself rejected this opinion, saying that "the precinct of the forbidden is also forbidden" (li-anna 16Ibn al-i Arabr, Ahkomu l-qur'iin, vol. 4, p. 1739. 17About the bayt ol-oariitis in the time of 'Uthman, see M.M. Bravmann , The spiritual background of early Islam (Leiden, 1972), pp. 312-314; Bravmann renders the word qaratfs by rolls of papyrus (i.e. documents) on p. 312 infra. 18Ibn al-i Arabr, Ahkomu l-qur'iin, vol. 4, p. 1739. 19AI-QurtubI, Tofsir ; vol. 17, p. 226. 20See 'Izz aI-DIn 'Abd al-'AzIz b. 'Abd al-Salam al-Sulami, Kitiiini l-fatawa, 'Abd al-Rahman b. 'Abd al-Fattal)., ed. (Beirut, 1406/1986), p. 67, no. 39. 21Vol. 8, p. 214. 314 M.J. Kister harima l-mamnii'i mamnii'un). 22 A legal opinion of Ahmad b. Hanbal mentions a case in which the believer in a state of impurity could read the Qur'an without touching it, being helped in reading by a stick.23 It is evident that we find here two different interpretations of the meaning of the word qur' an: it denotes either the Holy Book in Heaven, or the text of the Quran in the possession of the believers which should not be touched by the impure, according to the injunction of the Prophet in his letter to 'Amr b. Hazrn. Al-Mawardi records in his Tajszr24 six interpretations for the phrase is yamassuhu illa l-muiohhariin when referring to the text of the Quran which we hold in our hands: it can only be touched by persons purified from polytheism (shirk), 25 from sins and faults,26 from ritual impurity and filth (illa l-triuiohluiriin min a l-aluliiih. wa-l-anjas), 27 or only the believers in the Qur'an who will find the taste of its benefit,28 reap its reward.r'' or finally - only the believers will request the Quran (la yaltamisuhu uta l-mu' miniin). 30 However, early scholars of Muslim law did not always agree how to preserve the required state of purity. Some Companions (Ibn 'Umar and Ibn 'Abbas) used to read the Quran in a state of ritual impurity after breaking wind (lfadath), without using water for their ablution. 31 Salman al-FarisI used to read verses of the Quran without performing the unuiii', 32 The story of Salman is recorded in a slightly different version by al-Samarqandi in his Tajszr:33 Salman came out of the privy and was 22Ibn al-i Arabr, AJ:tkamu l-qur'iini, vol. 4, p. 1727. 23AbU l-Fadl :;;alil:). . Ahmad b. Hanbal, Masa'il ol-imiim Ahrnad b. lfanbal, 'Abd b al-Rahman DIn Muhammad, ed. (Delhi, 1408/1988), vol. 3, p. 208, no. 1667. 24See al-Mawardr, Tajsir , vol. 4, p. 179; Abu Bakr 'Abdallah b. AbI Dawud Sulayman b. al-Ashat.h al-Sijistanr, Kitabu l-truisiilyi]', p. 185 penult. 25Reported by Ibn al-Kalbt. 26Reported by al-Rabr' b. Anas. 27Reported by Qat ada. 28Reported by al-Farra', 29Reported by Muadh b. Jabal. 30Reported by Ibn Bahr, Cf. Ibn AbI Shayba, al-Mu~annaj, vol. 13, p. 548, no. 17320: ... 'an AM l-'Aliya: Iii yamassuhu sua l-muiahhoriin; qala: laysa antum, antum ashiiini l-dhunilb; see al-Suyiltf, ol-Durr al-ttuuiitiiir . vol. 6, p. 162. 31See 'Abd al-Razzaq, al-Mu~annaj, vol. 1, p. 338, no. 1316: iruui la-naqra'u ajza'ana min al-qur'iin: ba'da l-luuiatlii mii namassu l-mii:«, See also al-Bayhaql, al-Sunan al-kubrii, vol. 1, p. 90 and Sulayman b. al-Ash'ath's Kitiib ol-mosohi], pp. 184-185: hal yamassu l-musho] man qad massa dhokaroliu; and pp. 187-188: wa-qad rukhkhisa jf massi l-msisho] 'ala ghayri wu{lil'in and al-mustaluida tamassu l-miishu]'. 32'Abd al-Razzaq, al-Mu~annaj, vol. 1, p. 340, no. 1324. 33 Tajsir ; vol. 3, p. 319, and see this tradition: al-Bayhaq", al-Sunan al-kubrii, vol. La yamassuhu tus 'l-tnuiohhoriin ... 315 asked by his companions to perform the ablution, as they wanted to ask him about some verses of the Quran. Salman quoted the tradition about the prohibition of touching the Book by an impure person; he refrained from touching it, but recited the verses of the Quran which his companions had forgotten. Al-Samarqandi concludes that an impure person is forbidden to touch the Quran, but may recite it. Al-Hasan did not see anything wrong with touching the Quran (almu~1.taf) and in carrying the Book without performing the required ablution, and al-Sha 'bI did not see any fault (kana is yara ba' san) in carrying the book of the Quran (al-mu~1.taf) wrapped (bi-' alaqatihi) without performing the required ablution.i'" Ibn 'Abbas permitted a person to carry the Quran while wearing a garment in which he had had sexual intercourse. " 'Abdallah b. al- 'Abbas reports that the Book touched only by the pure is the Book in Heaven. Mujahid says that the phrase indicates that this Book is guarded from dust (al-qur' iimi jf kitabihi l-makniini lladhf is yamassuhu shay' un min turiibin wa-lii ghubiirin). 36 'Ata' b. AbI Rabah held that a person who read the Quran and noticed suddenly the smell of his breaking wind must stop reading and wait until the smell disappears.i'? An instructive tradition recorded by 'Abd al-Razzaq seems to indicate that reading the Quran without performing ablution after relieving oneself was a common Islamic practice. 'Urnar b. al-Khattab came out of the privy (kanff) and started to recite verses of the Quran, Abu Maryam al-Hanafi asked him in astonishment: "You just came out of the privy (al-khalii') and you read the Quran?" 'Umar retorted: "Is it a legal opinion given to you by Musaylima?" 38 A similar case is recorded in Abu Yusuf''s (d. 182 AH) Kitab al-athiir 1, p. 90. 34'Abd al-Razzaq, ot-Mnsorma], vol. 1, p. 344, no. 1341; and see Abu 'Ubayd alQasim b. Sallam, Fa¢a'il al-quriin; p. 245, (67, 4-5). I owe this rendering of 'alaqa to Dr. Mithqal Nattlr. 35Al- TabarI, Jiimi' al-bauiin; vol. 27, pp. 118-119. 36 Al-Qurtubi, al- Tidhkiir fi af¢ali l-rulklikiir, p. 10l. 37AI-BayhaqI, al-Sun an al-kubrii, vol. 1, p. 340, no. 1326; this tradition is recorded as well by Muhammad b. Ahmad al-Ansarr al-Qurtubl (d. 671 AH) in his al-Tidhkiir If af¢ali l-adkhkiir If la¢li l-quri iin. wa-qari'ihi wa-mustami'ihi wa-l-'amili bihi waliurmati l-qur'Iini wa-kayfiyyati tiliiuiatilii (Beirut, n.d.), p. 108, on the authority of Mujahid, On a special kind of an "imaginary" breaking of winds caused by Satan, see Abu Yusuf Ya'qub b. Ibrahim al-Ansart, Kitiib u l-iithiir , Abu l-Wafa' , ed. (Cairo, 1355), p. 38, no. 137. 38'Abd al-Razzaq, al-Mu?annal, vol. 1, p. 339, no. 1318. On Abu Maryam alHanafi, see Ibn Sa'd, al-Tobaqiit al-kubrii (Beirut, 1377/1957), vol. 3, pp. 377 infra378; al-BayhaqI, al-Sunan al-kubrii, vol. 1, p. 90; the name of the man who asked 'Umar why he recites the Quran after returning from the privy is not mentioned in this report. 316 M.J. Kister on the authority of Ibn Mas'Iid who stated that there is nothing wrong with reading the Qur'an without performing ablution. 39 Scholars were divided in their opinion whether menstruating women and men in a state of impurity are allowed to read the Quran and to recite its verses; some objected to an impure believer (al-junub) reading the Qur'an, while others permitted the reading of a small number of verses.40 Scholars also disagree whether the impure are allowed to touch dinars and dirhams on which Quranic verses are inscribed. Some held this to be strictly forbidden, while others tried to compromise, saying that people have no choice but to touch the coins.j ' Another explanation connects ta yamassuhu illii al-mutahharun to the story of the Satans who were jailed by Sulayrnan in the sea; they would come out and read to the people a Quran; Quran is rendered here as "a recitation" qirii' ii,42 AI-Tabarf records a report on the authority of al-Dahhak saying that the Satans strove to bring down the Quran from Heaven to Muhammad, but God prevented them and the Quran remained out of their reach.43 AI-Tabari records opinions of many Muslim scholars who glossed "the pure" as referring to the angels in heaven. He mentions, however, another explanation: "the pure" indicate those who are purified from their sins. 39Abu Yusuf', Kiiiibu t-nua«, Abu l-Wafa", ed. (Cairo, 1355), p. 66, no. 327: ... faqiila 'abdu lliihi: ta ba'sa an taqra'a l-qur'ana 'ala ghayri wurj,u'in. 40See e.g. 'Abd al-Razzaq, ol-Mueonno]; vol. 1, pp. 336-337, nos. 1302-1309; see al- Wahidi, al- Wasz:t, vol. 4, p. 239 penult.; al-Dhahabi, al-Arba'una luuiitluin, mashyakhatu Ibn Taymiyya, 'Abd al-'AzIz al-Sayrawan , ed. (Beirut, 1406/1986), pp. 147-148, no. 30. 41See 'Abd al-Razzaq, al-Mufannaf, vol. 1, p. 343, nos. 1335-1338. Cf. Ibn AbI Shayba (d. 235 AH), al-Mufannaf, 'Abd al-Khaliq al-Afghani, ed. (n.p., n.d., reprint), vol. 1, p. 113: Some pious believers disliked to enter the privy (al-khala') carrying the "white" dirhams, others did not consider it odious. Some pious people considered it necessary to carry the "white" dirhams entering the privy in order to keep their money safe. See Muhammad b. 'Abdallah al-Shibli, Ma/:!asin al-wasa'il ff ma'rifati l-auuiii, Muhammad al-TunjI, ed. (Beirut, 1412/1992), p. 291: awwalu man kataba l-qur'ana 'ala dirhamin al-/:!ajjaju bnu yusufa l-thaqafiyyu kana l-/:!ajjaju awwala man daraaa hiidtuh.i l-iloriitiima l-bida wa-kataba 'alayha siiraiari min alqur' ani. [a-qiila l-qurrii': "qiitololiu llahu, kataba suraian min al qur' ani [a-homala l-tiiisa 'ala mii yakrahuna, ya'khudhuhu l-junubu wa-l-/:!a'irj,." See Abu Hilal alHasan b. 'Abdallah al-'AskarI, al-Awa'il (Beirut, 1407/1987), p. 174: ... uui-daroba l-luijjiiju ol-dariihim wa-naqasha ffM: Alliiliu atuul, Alliihi: l-samad, [a-karihahii 1ruisi: li-maktini l-qur'iini ft;ha, Ii-anna l-junuba wa-l-/:!a'irj,a yamassuha; Abu Dawud al-Sijist.anr, Kitiib u l-mafa/:!if, pp. 186-187; Abu 'Ubayd, Farj,a'il ol-qur'iin; p. 245. Cf. W. Muir, The Caliphate, its rise, decline and fall (Edinburgh, 1924), pp. 339-340; see especially p. 340, n. l. 42Al- Tabarr, Jamie al-bauiin; vol. 27, p. 118. 43Al-Tabarr, Jamie al-bauiin; vol. 27, p. 118 infra; and see above, note 8. La yamassuhu tus 'l-tnuiohhoriin ... 317 'Ikrima says that "the pure" were the bearers of the Torah and the Injil. 44 An interpretation transmitted by Ibn Wahb extends the usual limits of the "pure" by including the angels, prophets and the messengers. 45 Al-Qurtubi comments on the phrase innahu la-qur' iinun karfmun stating that the Quran is not a book of sorcery or of soothsaying; it is a book granted to the Prophet as a miracle; it is respected by the believers because it is the Word of God, as well as by the people in Heaven because it is God's revelation. It is a Book sent down by God. 46 This explication given by al-Qurtubi is a true example of the ja¢a'il al-qur' an genre, which was current already in the early period of Islam. A typical example of a tradition attributed to the Prophet, emphasizing the miraculous qualitites of the text of the Quran was transmitted on the authority of 'Uqba b. "Amir al-Juhani: "Were the Quran wrapped in raw leather and thrown into fire, it would not burn," (another version: "it would not be touched by fire" -k) (law kana l-qur' iinu jf ihiibin thumma ulqiya jf l-tuiri mii 'l}taraqa).47 A tradition transmitted by Jabir b. Zayd (died at the end of the first century of the Hijra -k) and AbU Nahik (al-Azdi, al-FarahIdI -k) establishes a link between the heavenly Book and the Quran in the believers' possession; it states that the earthly Quran was sent down from the Tablets of the Quran in Heaven.48 II The verses discussed in the present article were used also in the controversy related to the createdness or otherwise of the Quran. Regarding this issue, it was necessary to define the relationship between the heavenly book and the earthly copies of the Quran. Such a definition is found in Muhammad b. AbI Bakr al-RazI's Tafsir . Quran 7:155 reads: "And when Moses' anger abated in him, he took the Tablets; and in the inscription of them was guidance, and mercy unto all those who hold their Lord in awe" (akhadha l-alwal}a wa-jf tiuskhatihii hudan wa-ral}matun lilladliina hum li-rabbihim yarhabiina). When commenting on this verse, 44Al-Tabarr, Jiimi' al-bayan, vol. 27, pp. 118 infra-1l9 supra; al-Qurtubl, al-Jiimi' li-ahkiim: l-quriin = Tajsiru. l-Qur.tubf, vol. 17, p. 225. 45Al-Tabarr, Jiimi' al-bauiin; vol. 27, p. 1l9. 46AI-QurtubI, Tofsir ; vol. 17, p. 224. 47Al-Munawr, Fayg,u l-qadir , vol. 5, p. 324, no. 7466; Nur aI-DIn al-Hayt.hamr, Majma' al-zawa'id, vol. 7, p. 158; al-Firyab'i, Fag,a'il ol-qur=tin; pp. 109-1l1, nos. 12. 48AI-TabarI, Jiimi' al-bauiin; vol. 17, pp. 1l8-1l9. 318 M.J. Kister al-RazI stresses that the verse explicitly states wa-jf nuskhatihii, not wajfhii; this indicates that this was not the original text (awwalu maktubin), but merely a copy (nuskhatun) of the original text. The word nuskha was used because Mllsa began to copy the contents of the broken tablets on a golden tablet (fa-nasakha mii jfhii jf lawl}i dhahabin) which contained (rules of -k) the Right Way (hudan) and of mercy. The other tablets contained details of everything (which would happen in the future -k). According to another opinion, the word wa-jf nuskhatdui was used because God dictated (laqqana) to Moses the Torah and later ordered him to write it down; Moses then transferred the Torah "from his heart" to the tablets and called it a copy (nuskha). It is obvious that God sent Jibril to the Prophet and the angel recited to him the verses of the Quran as he heard them from God. Instructive is al-RazI's analysis of the phrase innahu la-qur' iinun karimun jf kitabin makniinin: According to two different explanations, the word kitiib makniui refers either to the Guarded Tablet (al-lawl} al-maMu:;), or to the the written book (mu$l}af) used by the believers. AI-RazI argues that writing down the Quran does not mean that the Quran dwells in the book (wa-la yalzamu min kitabati l-qur' ani jf l-kiiiibi an yakuna l-our' iinu hiillat: jf l-kiiiibi ... ). By way of illustration, he explains that this is like a man who writes on the palm of his hand "a thousand dinars;" this does not mean that he holds in his hand a thousand dinars, and thus too if one writes on the palm of one's hand al-'arsh or al-kursi. AI-RazI further discusses whether it can be assumed that the whole Quran is contained in one book, or that every compendium of the Qur'an contains only a part of the Quran and only when all the Qurans gathered together contain the entire text. AI-RazI rejects all the three options, leading to the idea that the Quran is not contained in any of the books. AI-RazI affirms that the Quran is God's Word; it is a pre-existent, eternal attribute of God, existing in Him and cannot be separated from Him (bal huwa kaliimu llahi ta'alii, wa-kaliimuhu $ijatun qadimatun qa'imatun bihi is tujariquhu). Finally al-RazI deals with the expression iomzil and munzal. These two expressions could lead one to the erroneous conclusion that the revealed Quran which was sent down was separate from the Essence of God; that would of course mean that the Quran was created, as everything - except God - is created. But the truth is that the Qur'an was sent down in a way which did not invalidate the concept that it is an indivisible part of the Essence of God, since it is His Word. The "sending down" of the Qur'an was carried out in the same way as revelation was given to Moses: God taught Jibril the Quran and he learned it by La yamassuhu tus 'l-tnuiohhoriin ... 319 heart. Jibril in turn taught the Quran to the Prophet who then taught it to the Muslim community. 49 The problem of the status of the Quran as an inseparable part of the divine essence was the subject of exhaustive discussions among Muslim scholars. "God's Words" (al-nabf al-ummf alladhf yu'minu bi-'llahi wakalimatihi), mentioned in Qur'an 7:158, are understood as referring to the Qur'an.50 In the same way, the expression 'ilm in Qur 'an 3:61 and 2:146 was interpreted as referring to the Quran constituting a part of God's essence.51 Al-Ajurrf mentions a specific group of believers who held that the Quran is the Word of God, but refrained from stating that the Qur'an was not created. This group was called al-waqifa and were accused of belonging to the J ahmiyya. 52 In his al-Ibiisui an usiili l-diyana, al-Ash'arI (d. 324 AH) draws a peculiar comparison between the JahmI view that God's Word was created and placed in a tree (or in a bush -k) and the Christian allegation that the Word of God was located in the womb of Maryam; he vigorously refutes this claim. Al-Ashart also rejects the Jahmiyya's perception according to which the names of God are created; these are included in the Quran; the Quran is the uncreated Word of God; thus the names of God are uncreated.P'' AI- Tabari (d. 310 AH) gives a concise account of his credo regarding the nature of the Quran. He stresses that it is the uncreated Word of God. He who denies this is to be considered an infidel (kafir) and shedding his blood is lawful. Some curses attached by al-T abarf at the end of this account are directed against those who would distort his opinions concerning the Qur'an.54 A comprehensive exposition of this subject is given by Ibn Hazrn (d. 457 AH). Of special importance is his opinion concerning the difference between the written Quran and the orally transmitted Quran, The first tenet challenged by Ibn Hazrn is the assumption that the Quran 49 AI-RazI, Utimiidtiaj jalzl fi as'ila wa-ajwiba min ghara'ib ayi l-t.atizil; Ridwan al-Daya, ed. (Beirut, 1411/1990), pp. 158-159 and 496-497. 50See al-Ajurrr, al-Sharf'a, p. 76. 51AI-A.jurrI, al-Sharf'a, p. 76-77. See also on pp. 77-82 the utterances of 'Abdallah b. al-Mubarak: "He who says that the Qur'an was created is an infidel (kafir);" Malik b. Arias, 'Abd al-Rahman b. Mahdr, Waki' , Ahmad b. Hanbal, al-Shafi'r and others - all repudiated the assumption that the Quran was created and demanded severe punishment for those who held this belief. 52Al-Ajurrr, al-Sharf'a, p. 88; and see al-Khallal, al-Musnad min masa'il Ahrruul, MS. BL. Or. 2675, fols. 154b-158a, 179b, 180a, infra, 180s, 159a, 160b, 181b. 53Al-Asharr, al-lbiina, pp. 22-23. 54Abu Ja'far Muhammad b. Jarrr al- 'I'aban, $arzlJu l-sunna, Badr b. Yusuf alMatuq, ed. (al-Kuwayt , 1405/1985), pp. 18-19: ... fa-man rasnii 'anna aw lJaka 'anna aw taqawwala 'alayna fa-'dda'a anna quina ghayra dhiilika fa-'alayhi la'natu lliilii wa-gharf,abuhu wa-la'natu l-la'inzn wa-l-mala'ikati uia-l-ruisi ajma'zn .... 320 M.J. Kister was created. It was based on Quran 85:21-22: ... bal huwa qur' iinun majfd fi lauihin. ma1!Ju(:. This verse might mislead people to think that the Qur'an, having been put into the Guarded Tablet, was created after the creation of the Tablet and afterwards placed in it. Whether the Quran was allegedly created simultaneously with the Tablet, or put into the Tablet after its creation, one might erroneously conclude that it was created by God. But the truth is, according to Ibn Hazm, that the Qur'an, the everlasting Word of God, was not put into the Tablet after God created it. The Tablet contains merely a written reproduction of the Quran, not the Quran itself. Ibn Hazrn affirms that God created the Tablet, but the Tablet contains only writing which cannot be heard (lii yu1!ftu ius bi-rasmin maktiibin fihi, ghayri masmu'in), while the Quran is God's Word, voiced (masmu'), which cannot be seen (tn yura). Conversely, the writing in the Tablet can be seen, but cannot be heard until read aloud and brought to the knowledge (of the people -k). The written script in the Tablet constitutes an exposition of God's Word (fa- 'lladhi jf-l-law1!i khattun nuirsiimun, "ibtiratus: 'an kaliimi llahi 'azza wa-jalla). Ibn Hazrn also observes that the Guarded Tablet is of limited size; were it true that the Quran is included in the Guarded Tablet, it must be smaller than the Tablet. This is however impossible, as God assured the Prophet about the endless dimensions of the book in Quran 18:110 and 31:28. Ibn Hazrn concludes that the Word of God will not be exhausted, it has neither beginning nor end; thus it cannot be contained in the Tablet which has finite dimensions. The Word of God, like His other attributes will last forever; what is in the Guarded Tablet is just a script (fa-lladM fi-l-law1!i inn am a huwa khattun maktubun). Ibn Hazrri's opinion relates to God's Word in the ma~a1!ij: God is indeed mentioned in the Quranic compendia, circulating among the believers, pronounced with their tongues, but He does not reside in their compendia (wa-huwa, 'azza wa-jalla, ghayru luillin uia-lii dakhilin fi ma§a1!ifina). He is seated on His throne, He is omniscient, His Word has been written down on the Tablet. His Word is heard, but not seen; Moses and Adam heard His Words; the Prophet heard His Words on his nocturnal journey (isra'). 55 In another passage, Ibn Hazrn lists among the books of revelation containing divine speech the Torah, the Gospel (injfl), the Psalms (zabur) and the scrolls (~u1!uf) (the sheets on which God's Revelation was recorded -k); all of these are also the Words of God and no one in the 55Ibn Hazm, 'AlI b. Ahmad, al- Usul ura-l-furii, Muhammad 'A.tif al-Iraqi, Suhayl Fadlullahi AbU Wafiya and Ibrahim Ibrahlrn Hilal, eds. (Cairo, 1978), pp. 394-400. La yamassuhu tus 'l-tnuiohhoriin ... 321 Muslim community would contradict it. Materials which help to convey God's Word to his creation, such as parchment, ink, as well as the voice of those who recite the Quran or the other scriptures - all these are created by God but are not identical with the uncreated Word of God. 56 'Abd al-Qadir al-JIlanI (d. 561 AH) reiterates a part of al- abari's credo quoted above. He maintains that even the expression "My recitation of the Quran is created" (laf?z bi-l-qur' an makhliiq) must be renounced and the person who uttered it must be severely punished. The letters of the Arabic alphabet were also not created by God; they are a part of His Essence. He who says that these letters are created ( muJ:tdatha or makhliiqa) is an infidel (kafir), and is guilty of transforming the Quran into a created Book. 57 Some scholars in the later period of Islam compiled special treatises concerning the problem of the Quran as a part of God's Essence. These treatises are of a popular character and are widely circulated in the Muslim community. Two of the authors of these treatises may be mentioned. Muwaffaq aI-Din 'Abdallah b. Ahmad b. Qudama al-Maqdisi (d. 620 AH),58 and Muhammad b. 'Abd al-Wahid al-Maqdisi (d. 643 AH), who thoroughly analyzed a widely circulating tradition, transmitted by several Companions of the Prophet in which the idea of the Quran as a part of the Essence of God was especially emphasized: "From Him it began and to Him it will return." 59 r III There were contradictory opinions as to the problem of selling and buying written copies of the Qur'an (ma~aJ:tif). Some scholars disapproved of both buying or selling the books of the Quran, while others opposed only selling Qurans, for it is not right to make a profit from God's Book.6o 56Ibn Hazrn, ol-Fisal fi l-milal wa-l-ahwfi' uio-l-niluil, Muhammad Ibrahim Nasr and 'Abd al-Rahman 'Umayra, eds. (Beirut, 1405/1985), vol. 3, pp. 11-23. 57'Abd aI-Qadir al-JIlanI, al-Ghunya li-tfilibz tariqi l-haqq (Cairo, 1322), vol. 1, pp. 65-67. 58 Al-L'Liqiid, 'Adil 'Abd al-Mun'im Abu l-'Abbas, ed. (Cairo, 1990), pp. 36-39. 59Ibn Qudama al-Maqdisi, Hikcuat al-muruiztira fi l-quriin maca ba'qi ahli l-bid'a, 'Abdallah b. Yiisuf b. Juday', ed. (al-Riyad, 1409/1989). 60See Abu 'Ubayd al-Qasim b. Sallam, Faqfi'ilu l-qur'tin, pp. 237-239, nos. 62, 1-62, 12. The same opinions were uttered by the early scholars according to the traditions recorded by Abu Dawud al-Sijist.anl in his Kiiiib al-ma?fi/.!iJ, pp. 173-178. See Ibn AbI Shayba, al-Mu?annaJ, vol. 6, pp. 60-63: man kariha shirii'o, l-ma?fi/.!iJ; p. 62: ... 'an ibni 'umara qfila: wadidtu anni ra'aytu l-aydiya tuqta'u fi bay'i 1ma?fi/.!iJ. See also 'Abd al-Razzaq, al-Mu?annaJ, vol. 8, p. 112, nos. 14524; Ibn AbI 322 M.J. Kister The chapter concerning the selling and buying of masiihi] in Abu Dawud al-Sijistani's al-Ma~a1!ij contains some peculiar traditions which reflect uncommon opinions concerning the purchase of scrolls of the Quran, AI-Sha'bI (d. 109 AH) argued that people selling copies of the Quran merely sell the sheets (of paper, or the parchment -k), and get paid for their labour (of writing the text -k) (wa-llahi mii yabfiina kitiiba llahi, inn am a yabfiina l-waraqa wa-'amala aydfhim).61 It is noteworthy that the assumption that the books of the Qur 'an contain only the ink and the sheets (of the paper or parchment -k), exposed above by al-Sha'bi and other respected scholars, was sharply censured by some orthodox scholars as belonging to the Mu 'tazila. 62 The problem of writing ma~a1!ij for sale was dealt with by the well known jaqfh 'Izz aI-DIn 'Abd al-'AzIz b. 'Abd al-Salam al-Sulami.f" He was asked whether a man who professionally copies the text of the Qur'an and sells the written books may be considered to be performing a lawful work, or whether he should refrain from this work out of piety (wara'). Likewise, may he pursue this profession if he finds it difficult to observe ritual purity during the copying of the Quranic text; in this case, is he allowed to write it while ritually impure? 'Izz aI-DIn states in his legal opinion that it is lawful to gain profit from copying the Quran, and that there is no piety (wara') in giving up this occupation. It is even a laudable profession because it encourages the person to repeat the text continuously (istidhkar al-qur' an). Such a person must, however, observe the conditions of ritual purity while writing the text of the Qur'an, 'Izz aI-DIn was also asked concerning a scribe who made some mistakes while copying the Quran: some people reading this text might accuse the scribe of perpetrating a sin. What is the status of the copied text? 'Izz aI-DIn rules that if the copyist is a learned man, he has to correct the mistakes; if he does not know how to fix the text properly Shayba, ol-Musunno]; vol. 6, pp. 63-64: man rakhkhus« fi ishtira'iha; pp. 64-65: man rakhkhosa bay'a l-mceiihi]: Cf. Ibn Hazrn, al-Muhollii, vol. 9, pp. 45-46. 61 Abu Dawud, al-Ma$alJif, p. 177, infra; and see ibid., ult. the saying of al-Sha'br: laysa yab'i'una kitiiba llahi, inruimii yab'i'una l-waraqa uia-l-anqiish: cf. Ahmad b. alHusayn al-Bayhaq", al-Sunan al-kubrii, (Haydarabad, 1352), vol. 6, pp. 16-17; Ahmad b. Hanbal, Masa'il ol-imiim; riuuiuat ibnihi AM l-Fadl $aliIJ. Fadlu I-Rahman DIn Muhammad, ed. (Delhi, 1408/1988), vol. 2, p. 402, no. 1081. 'Abd al-Razzaq, al-Mu$annaf, vol. 8, pp. 110-114, nos. 14516-14531, 14530; Ibn AbI Shayba, alMU$annaf, vol. 6, p. 64, no. 270: ... 'ani l-Sluiibi' 'annahu qiila: innahum laysu yab'i'una kitaba llahi, innanui yabr'una l-waraqa wa-'amala aydzhim. 62See e.g., Ibn Qudarna al-Maqdisi, Hikiiua: al-nuuuizara fi l-qur'tin; p. 47: ... wayaquliina inna l-qur' ana mokiiibun fi l-truisiihi], thumma yaquliina: laysa fiha ilia 1liibru wa-l-waraqu. wa-in kana kama za'amu fa-lima ta yamassuha ilia l-muiahliariiti wa-ma ra'ayna l-mululitlia yumna'u min massi hibrin wa-la waraq. 63 Kitiib al-fatawa, p. 147, no. 106. La yamassuhu tus 'l-tnuiohhoriin ... 323 (ia ya'rifu rJabta l-qur' ani), he should refrain from working as a scribe, because he may lead the ignorant astray.64 On the other hand, there is a prophetic tradition stating that if a believer reads the Quran distorting the text, or erring in his reading, the angel will put it down exactly as it was revealed.65 In a similar vein, a non-Arab who mispronounces some words in the Quran will be granted a reward as if he had read them correctly.f" This indicates that some non-Arabs who embraced Islam used to pronounce the Qur 'anic text incorrectly. In the early period of Islam, the believers seem to have been reluctant to pay professional scribes for copying the Quran. They doubted their sincerity, faith and knowledge. Many anecdotes circulate concerning warnings issued by the pious as to the knowledge which is required of the copyist in Arabic, in matters of abrogation (naskh) and in the various readings of the Qur'an, In the first period of Islam, the believers did not buy copies of the Quran (ma~alJif); they used to ask their acquaintances, people of piety and virtue, to copy out some parts of the Quran; sometimes people used to gather and write the text of the Quran together. It was a collectively written text, accomplished out of expectation of divine reward (kanii ya1Jtasibiina bi-ma~alJifihim). 67 It seems that the use of professional scribes became prevalent at the end of the first century AH. One of the respected scholars who decided to make his living by copying the Quran with the approval of the Muslim community was Malik b. DInar. 68 Another person who became a professional scribe was Matar al-Warraq. 69 64'Izz aI-DIn b. 'Abd al-'AzIz, Kitiibu l-fatiiwii, pp. 144-145. 65Ibn KathIr, Fag,ii'il al-quriin; p. 66. 66Ibn Kathtr , ibid., p. 66. 67'Abdallah b. AbI Dawud al-Sijist.anr, Kitiibu l-ma?ii/.!if, p. 17l. 68Ibn Abr DawU:d al-Sijistanr, Kitiib ol-musiihi]', index; Abu: Nu'aym al-Isfahanr, IJilyat al-awliyii' (Beirut, 1387/1967), vol. 2, pp. 357-389. 69Ibn Abr Dawu:d, Kitiib ol-musiihi]', index; Abu: Nu'aym al-Isfahanr, IJilyat alawliyii', vol. 3, pp. 75-78. 324 M.J. Kister Excursus Abrogated verses and variant readings in the Quran Abrogated verses of the Quran were sometimes circulated and transmitted by scholars. 1 Such was for instance the case of an abrogated verse defining the aim of the money donated for performing prayer and paying zakat.2 Another verse remembered by the believers despite its abrogation was a verse revealed during the expedition of Bi'r Ma'una, concerning the readers of the Quran (al-qurra') killed in this battle: "Let our people know that we met our Lord" (ballighu 'anna qaumiomii anna laqfna rabbana).3 A verse of legal character not included in the text of the Quran was transmitted by 'Umar: "An old man and woman, if they fornicate, definitely stone them" al-shaykhu wa-l-shaykhatu idhii zanaya [a-rjumiihsmui al-battata," lSee e.g., Yusuf b. Musa al-Hanafi, al-Mu'ta?ar min al-muklitasar, vol. 2, p. 163: wa-qad yakhruju mina l-quriitii wa-yabqa ff 1-?UI.luri. 2See Ibn Rajab al-Hanbalr, Hisiilatu l-jihiid; Laurenziana, mojmii:« 197, fol. 89b, infra: uia-kiina fi l-qur'iin: l-mcnsiikh: inruimii an.zolrui l-miila li-iqiimi l-soliiti wafta'i l-zakat; this is mentioned in connection with the division of spoils. See alHarith al-Muhasibl, al-'Aql wa-fahmu l-qur'ani, Husayn al-QuwwatlI, ed. (Beirut, 1402/1982), p. 399. 3Ibn Hajar al-t Asqalani, Fadiiilu l-qur'iiti, p. 134; al-Suyirtl, al-Durr al-manihiir, vol. 1, p. 105: ballighu qauntuuui anna qad laqfna rabbarui fa-ra(liya 'anna uia-crdana. Al-Suyutl', al-Ltqiin; vol. 2, p. 26. Ibn Sa'd, al-Tubo.qiit ol-kubrii (Beirut, 1377/1957), vol. 3, p. 515. See al-I;!arith al-Muhasibi, al-'Aql wa-fahmu l-qur'iin, p. 399: kunnii tuiqiilu fima nusikha an: ballighu ikiuniiruuui anna qad laqfna robbanii fa-rarliya 'anna ioo-radino 'anhu. Cf. the story of Hamza: when he and his friends were killed at Uhud , his friends were eager to inform their brethren (i.e., the believers -k) how God had honored them. Then a special verse was revealed: ... Iii yu(l'i"u ajra l-murninin in Sulayrnan b. Ahmad al-Tabaranr's Musnad al-Shamiyyfn, Hamdi 'Abd al-Majid al-Salafi, ed. (Beirut, 1409/1989), vol. 1, p. 418, no. 735; see also Khaltfa b. Khayya], Musnad, Akram Diya I-DIn, ed. (Beirut, 1405/1985), pp. 14-15, no. 3. 4Ibn I;!ajar al-t Asqalani, Fa(la'ilu l-qur'iiti, p. 136; al-I;!arith al-Muhasibl, al-'Aql wa-fahmu l-qurIini; p. 398; al-Suyuti, al-Ltqiin ; vol. 2, p. 26. Another story transmitted by 'Umar relates that he approached the Prophet when the verse was revealed and asked him to include it in the Quran. The Prophet, however, disliked the idea. See the conversation of 'Umar with God about the difference of punishment for fornication met out to the old in contradistinction to the punishment imposed on the young. This verse was transmitted by 'Umar in a slightly extended form: al-shaykhu wa-l-shaykhatu idha zanaya [a-rjumiiliunui al-battata nakiilan mina ura-lliiliu sluuiidu l-i iqabi, 'Umar is said to have refrained from including the verse in the Quran, fearing that he would be accused of falsely inserting the verse into the book. See al-Raghib al-Isfahanr, MuJ:!a(larat al-udabti' (Beirut, 1961), vols. 3-4, pp. 433 uit.-434, I. 1; Ya'qub b. Sufyan al-FasawI (= al-Basawi}, al-Ma'rifa uia-l-La'rikh , Akram Diya" al-Tlmarr, ed. (Beirut, 1401/1981), vol. 2, p. 728; al-Suyuu, al-Ltqiin ; vol. 2, p. 26; Hossein Modarressi, "Early debates on the integrity of the Qur'an: a ust« La yamassuhu tus 'l-tnuiohhoriin ... 325 A peculiar story about the disappearance of this verse as well as of a verse concerning the suckling of an old man 5 is reported on the authority of 'A'isha. According to this story, the verse ordering the stoning of a fornicator and the verse concerning the suckling of an adult were sent down and were kept under 'A'isha's bedstead on a parchment. When the Prophet once fell ill and was being taken care of, a domestic animal entered 'A'isha's home and ate the parchment containing the two verses. 6 A tradition reported by Abu 'Ubayd al-Qasim b. Sallam and traced back to 'A'isha says that the verse concerning the punishment for fornication was included in Siirat. al-a!;,zab, which originally contained the same number of verses as Siirai al-baqara. The verses of Siirai ol-oliziib were however reduced to 73 and the verse concerning the fornication was "lifted" (rufi'at, i.e., it was abrogated -k) and was not included in the mu~!;,af. Thus, according to the statement of 'A'isha, God lifted to Himself several verses reducing the number of the verses of Siirat. ala!;,zab to 73. Al-Qurtubi, however, denies that the verse concerning the punishment of fornication was recorded on a sheet (~aMfa) in the home of 'A'isha and was devoured by a domestic animal; he holds that this story was invented by the ShI'Is (rawafi¢) and the heretics (mala!;,id). 7 The verse concerning fornication and its punishment is indeed recorded in al-Suyutr's al-Durr al-manthiir. 8 According to a tradition traced to Ibn 'Abbas, 'Umar is said to have summoned the believers to attend a gathering in the mosque, ascended the min bar and told the believers that the fornication verse was revealed to the Prophet and read by the believers, but had "gone" with the Prophet together with many other verses of the Quran, It is, however, a convincing proof of the validity of stoning for fornication. The Prophet laid down the punishment of stoning in that case, as did Abu Bakr; but there would come (in later generations -k) people who would brief survey," Studia Islamica 77 (1993): 10-11, at notes 17-21. 'Abdallah b. Ahmad b. Hanbal, al-Zawa'id fi l-musnad, 'Amir Hasan Sabra, ed. (Beirut, 1410/1990), p. 364, no. 158, recorded on the authority of Ubayy b. Ka'b: la-qad ra'aytuha (i.e., the Siira; al-al}Zab -k) uia-innahii la-tu'adilu surata l-baqara, wa-la-qad qarano fiha: "al-shaykhu wa-l-shaykhatu idiui zanaya [a-rjumiihamui al-battata nakiilan mina lliihi ura-lliiliu "alimun; luikimun", See also ibid., pp. 365-370, on the evaluation of this luulith, 5 Al-Raghib al-Isfahanr, Mu/:!ar!arat al-'udaba', vols. 3-4, p. 434 supra. 6 Al-Qurtubl, Tofsir ; vol. 14, p. 113. 7 Ibidem. 8AI-SuyutI, al-Durr al-manihiir, vol. 5, pp. 179-180. See a shorter version of this tradition in Muhammad b. Ayyub b. al-Durays al-Bajalr's Far!a'il al-quriin; Gh. Budayr, ed. (Damascus, 1408/1987), p. 153, nos. 225-227; see also 'Abdallah b. Ahmad b. I.Ianbal, Zawa'id, p. 370; Abu 'Ubayd al-Qasim b. Sallarns Far!a'il ol-qur'iir: (Rabat(?), 1995), vol. 2, pp. 147-148. 326 M.J. Kister say that punishment by stoning was a lie and an invention.? Some well known scholars argued that stoning of fornicators was not mentioned in the Quran, and was merely a rule commonly accepted by the Muslim community. 10 Ubayy b. Ka'b held that the following verses were part of the Qur'an (ubayy b. ka' b qiila: kunnii narii hiidhii mina l-qur'iini: law anna li-bni iidama wiidiyayni min miilin la-tamannii wiidiyan thiilithan. is yamla 'u jawfa bni iidama illii l-turiiou, thumma yatiibu lliihu 'alii man tiiba). Ubayy b. Ka'b said: "We considered that (i.e., the following sentences -k) as being a part of the Quran: "If a man had two valleys of goods, he would desire a third valley; the interior of the man will not be filled except by dust; then God will restore the man who repented to His grace." Ubayy added: "This was the practice of reading these verses (including the verse alhiikum al-takiithuru) until Sura 102 was revealed." Abu Musa al-Ash'arI said that a Sura the length of Siirat. al-barii' a was revealed to the Prophet, but was later abrogated (fa-rufi'at). Abu Musa remembered only one verse of this Sura: "God will aid this religion by means of people who have no share (in Paradise)" (innii lliiha layu' ayyidu hiidhii l-dzna bi-aqwiimin is khaliiqa lahum ... ).n A prediction of similar content is sometimes described as a iuuiiih. rather than as a Quranic verse. 'Urnar reported a saying in which the Prophet he predicted that the Christian nomads of the tribe of RabI'a, dwelling on 9See 'AlI b. Hazrn al-Andalusi, al-Ihkiim fi usiili l-ohkiim; Muhammad Ahmad 'Abd al-'Azlz, ed. (Cairo, 1398/1978), vols. 5-8, p. 1139. 10 Al-Suyiltr, al-Durr al-rnanthiir, vol. 6, p. 387. This verse was included in the version of the Quran transmitted by 'Abdallah b. Mas'ud: see al-Raghib al-Isfahani, Muhiidariit al-udabii' (Beirut, 1961), vols. 3-4, pp. 433-434; al-Suyiltr, al-Durr almonthiir, vol. 1, p. 105 infra. 'Abdallah b. 'Abd al-Rahman al-Darimi (d. 255 AH) records in his Sunan, Muhammad Ahmad Dahhan , ed. (Beirut, n.d.), vol. 2, pp. 318-319, the verse as transmitted by Qat.ada on the authority of Anas (b. Malik -k). Arias, the Companion of the Prophet, records the verse uttered by the Prophet with a remarkable reservation: "I do not know whether it was a verse (of the Qur'an -k) sent down to him or was it his saying as he said it," (fa-Iii adrf a-shay'un unzila 'alayhi am shay'un yaquluhu wa-huwa yaqulu ... ). The opinion of Anas casting doubt on whether the utterance was a saying of the Prophet or an abrogated verse of the Qur'an is attributed to Ibn 'Abbas in Abu 'Ubayd's Farj,ii'il, p. 192, nos. 51-9. The utterance about the valleys coveted by man is preceded by the prediction of the Prophet: innii lliiha sa-yu'ayyidu hiidhii l-dina bi-aqwiimin Iii khaliiqa lahum. And cf. this verse of the abrogated Sura about the wicked people coupled with the saying about the man who covets the third valley: Abu l-Mahasin Yusuf b. Musa al-Hanafi, al-Mu'ta~ar min al-muktitasar min mushkili l-iithiir (Haydarabad, 1362), vol. 2, p. 163 infra; al-Muhasibr, al-'Aqlu wa-fahmu l-qur'iini, p. 405. 11 Nur-al-Dtn al-HaythamI, Majma' al-zawii'id wa-manba' al-fawii'id (Beirut, 1967), vol. 5, p. 302. The chapter in which the report of Abu Musa al-Asharr is recorded contains several utterances of the Prophet predicting that Islam will be aided by wicked people. A peculiar utterance attributed to the Prophet says that "the stock of my people are the wicked" (qiwiim umniati shiriiruhii). La yamassuhu tus 'l-tnuiohhoriin ... 327 the shores of the Euphrates, will assist the cause of Islam, and therefore refrained from killing them. This was, of course, a justification of the political decision to grant the Arab Christians a special status in the Muslim polity of the Arabian peninsula.l ' A tradition transmitted by Abu Urnama supplies a vivid description of how certain Suras of the Quran were suddenly abrogated. Some believers memorized a Sura of the Quran, One morning they got up and were unable to recite even one verse of the Sura. They came to the Prophet and complained that they had forgotten the Sura. The Prophet calmed them by saying that the Sura had been abrogated during the night.13 Several cases of abrogated verses are mentioned in adab collections, in zuhd literature and in works of iafsir .14 *** There were considerable differences in the reading of words in the Qur 'an. 'A'isha read in Quran 4:117: in yad'iina min diinihi at« cuiihiisuin; instead of the usual reading: in yad'iina min diinihi ituiiluui, Another reading attributed to 'A'isha is in yad'iina min diinihi illii unthii .15 The verb wa-qarja in the phrase wa-qarja rabbuka an ta ta' budii iyyahu of Quran 17:23, was glossed by amara. Several commentators considered the reading uia-qadii an error; the scribe had erred and read the word wa-qarja because a wa was seen as attached to the sa and au: au: 12Nilr aI-DIn al-HaythamI, Majma' al-zawa'id, vol. 5, p. 302: ... wa-'an 'umara bni l-khatiiibi, qala: lawla anni sami'tu rasiila llahi sou« uss« 'alayhi wa-sallam yaqulu "inna lliilui sa-yumatti'u (scil. sa-yamna'u -k) hadha l-ilina bi-ruisiirii min rabf'ata 'ala shiiii": l-Jurfiti mii taraktu a'rabiyyan tua qataltuhu aw yuslima. 13Yilsufb. Milsa al-Hanafi, al-Mu'tafar min al-mukluosor . vol. 2, p. 163; al-Suyutf, al-Durr al-monthiir, vol. 1, p. 105; idem., al-Ltqiin; vol. 2, p. 26 supra; al-Muhasibr, al-'Aql wa-Jahmu l-qur'iin; p. 406. 14See e.g., al-Fasawr, al-Ma'riJa ura-l-ta'rikh, vol. 2, p. 727 and p. 262; al-Harit.h alMuhasibl, al-'Aql wa-Jahmu l-qur'tin, pp. 359-475; al-Tabarani, al-Mu'jam al-kabir, Hamdr 'Abd al-Majid al-Salafi, ed. (n.p., 1400/1980), vol. 11, pp. 268-269, nos. 91489152; see the opinion of Ibn Masud about the two last Silras, the mu'awwidhdhatan: ... 'an 'abdi lliilii 'annahu kana yal:!Ukku l-mu'awwidhdhatayni mina l-rnosiihs] wayaqulu: innamii amara rasiilu falla llahu 'alayhi wa-sallam an yuta'awwadha bih.imii wa-lam yakun yaqra'u bihimii, Ibn Mas'ud stated that the two Silras were deliberately inserted into the Qur'an but they do not belong to it. 15See al-Suyntr, al-Durr al-momthiir, vol. 2, pp. 222 inJra-223; auitluinan was the reading of Mujahid as well. (The Tajsir of Mujahid , 'Abd al-Rahman al-Tahir b. Muhammad al-Silratf, ed. [Islamabad], p. 174 gives the reading iruitluin; but glosses it by awthanan). See Sa'ud b. 'Abdallah al-Fanrsan , Marwiyyat ummi l-murninina 'A'isha Jf l-taJsfr (al-Riya<;l, 1413/1992), pp. 168-169. ust« 328 M.J. Kister erroneously read wa-qa¢a. The proper reading should be read wa-wa$$a robbuka+" Shahr b. Hawshab transmitted a peculiar reading of Quran 106:12: waylu ummikum qumyshu rihlaia l-shita'i wa- 'l-$ayji instead of the common li-iliiji qumyshin rlajihim rihlat« al-shita'i wa- 'l-$ayfY The issue of the reading of Quran 20:63 is well known. 'j\'isha read the phrase in hadhani la-saf;,irani in contrast to other readers, who tried to comply with certain grammatical rules. 'j\'isha was aware that it was a lohn of the Bedouins, or a mistake of the scribe, but it could be hoped that the Arabs would improve the reading in the future. 18 * The Quran was highly respected and the writing of the text, learning it by heart, reciting verses in public prayers - all these were laudable deeds characterizing people of distinction and piety. "Those who carry the Quran in their memory (f;,amalatu l-qur' an) are the nobility of my people," was an utterance of the Prophet transmitted by Ibn 'Abbas.19 Another prophetic saying states that reading the Quran fills the body of the believer with prophecy, even though he was not granted revelation.r? When a man enters the room with a copy of the Quran, those present must stand up; this is out of respect for the Quran which is thus honoured, in the same way as one honours a learned man.21 16Al-Suyut.I, al-Durr al-matithiir, vol. 1, pp. 170-171; al-Samarqandr, Tafsir ; vol. 2, p. 264; al-WaJ::tidI al-Naysabflrf, al- Wasft, vol. 3, p. 102. 17Ibn 'Asakir , Taluihib tairikh. Dimashq al-kabir, 'Abd al-Qadir Badran, ed. (Beirut, 1399/1979), vol. 6, p. 346 supra. 18See the lengthy discussion of the subject in al-Qurtubr, Tajsir , vol. 11, pp. 216219; al-Wahidi al-Naysnbnr", al-Wasft, vol. 3, pp. 211-213, (and see the note of the editors (p. 212) who criticize sharply the reading of 'A'isha and her opinion on this reading by the believers after some centuries -k); Abu I-Layth al-Samarqandr, Tajsir , vol. 2, pp. 347-348; Niildeke-Schwally, Geschichte des Korans (Hildesheim, 1961), vol. 3, (G. Bergstraesser and O. Pretzl) pp. 3, 5; Abu Dawud al-Sijistanl, Kitiib al-ma?aJ.!ij, p. 34. 19Ibn Kathtr , Fa¢a'il al-qur'Iir: (Beirut, 1966), p. 89. 20Ibn Kathlr, Fa¢a'il al-qurIin, p. 92: man qara:c l-qur'ana ja-ka'annama ustudrijat al-nubuwwatu bayna janbayhi ghayra annahu ta yuJ.!a ilayhi. 21Abu Zakariyya Yahva b. Sharaf aI-DIn al-NawawI, al- Tibyan fi adab luimolat: l-qur=iin (Cairo, 1379/1960), p. 99. t.s yamassuhu tus 'l-tnuiohhoriin ... 329 * Worn out copies of the Quran were carefully collected and respectfully disposed of. Scholars discussed at length the proper ways for their disposal. 22 * An item discussed by early scholars of Islam was the loud recitation of the prescribed parts of the Quran during the obligatory prayers in the mosque. A report recorded by 'Abdallah b. AbI Zayd al-Qayrawani in his Kitiib al-jiimi' says that in the "old time" people were not used to listening to the recitation of the Quran from a book. Malik (b. Anas) disapproved of such recitation. It was introduced by al- F.£ ajja]. 23 According to early traditions, people disliked to be led in their prayer by an imiim who read the Quran from a mU$lJ,aJ;this was seen as adopting customs of the People of the Book. Some scholars indeed quoted the hadith: iii tashabbahu bi-ahli l-kitiib in connection with the reading of the Quran from a muslui] by the imiim during the canonical prayer. 24 Furthermore, the Prophet enjoined that the Qur'an be read with the tunes of the Arabs, not with the tunes of the libertines (ahl al-fisq); time would come, after the death of the Prophet, that people would read the Quran with tunes of the monks, with voices of weeping or lamentation. Their hearts would go astray and this would be the lot of their adherents as welp5 22See the magisterial work of Joseph Sadan on this subject: "Genizah and Genizahlike practices in Islamic and Jewish traditions, customs concerning the disposal of worn-out sacred books in the Middle Ages, according to an Ottoman source," Bibliotheca Orientalis 43 (1986): 36-58. See Ibn AbI Dawud, Kitab al-mafaJ:tif, p. 195; Ibn Hajar al-'AsqalanI, Farj,a'il ol-qur=tin; pp. 41-45; al-Qurtubl, al-Tidhkiir fi af¢ali l-adkhktir, p. 114; al-'Izz b. 'Abd al-Salam, al-Fatawa, p 167, no. 117. 23'Abdallah b. AbI Zayd al-Qayrawanr, Kiiiib al-jiimi' ff l-sunan uia-l-iidiib wa-lmaghazf ura-l-tti'rikh, Muhammad Abu l-Ajfan and 'Ut hman Bittrkh, eds. (BeirutTunis 1402/1982), p. 164; Ibn al-Hajj, al-Madkhal (Beirut, 1972), vol. 2, p. 211: ... wa-awwalu man aiuiath.a hadhihi l-bid'ata fi l-masjidi l-ljajjaju, a'nf l-qira'ata fi l-muf/.!aJi, wa-lam yakun hadha min 'amali man nuuiii, 24Ibn AbI Dawud al-Sijist.anI, al-Mafa/.!if, pp. 190-191; and see p. 191: ... an qatiida 'ani l-liasan annahu kariha an ya'umma l-rajulu fi l-musha], qiila: kama taf'alu l-nafara. On in toshabbohii, see M.J. Kister, "Do not assimilate yourselves ... : La tash.abbaliii ... ," JSAI 12 (1989): 321-322. 25AI-FasawI, al-Ma'rifa ura-l-ta'rikh, vol. 2, p. 480; al-Qurtubr, al- Tidhkar fi af¢ali l-tulkhkiir . p. 117. 330 M.J. Kister On the other hand, dictating the Quran from memory to be written down in the ma$aJ:tiJ was a rare case. It was the Companion Ibn Mas'ud, a man with an outstanding knowledge of the Quran, who used to dictate the ma$aJ:tiJ from memory.e" Believers were enjoined not to read the Quran to the people of the truisiilii]: and not to gain knowledge from the $aJ:tafiyyun, the people of the sheets (i.e., people using written compendia, or compilations of the J:tadfth). 27 Christian copyists of the Quran In contrast to the injunctions according to which one should restrict learning, memorizing and writing the ma$aJ:tiJ to the orthodox and the pious, the leaders of the Muslim community were forced in many cases to resort to non-Muslims in order to spread the religious ideas of the Muslim faith. A profound change in the Muslim community occurred a very short time after the death of the Prophet. This is indicated in a report of 'Arnr b. Murra: kana Jf awwali l-zostuini yajtami'una Ja-yaktubuna lma$aJ:tiJa thumma innahum kasoli: wa-zahidu jf l-ajri Ja- 'sta 'jaru l-'ibiida Ja-katabuhii lahum.28 These Christian 'ibiid from the region of al-Hira were the first to sell the ma$aJ:tiJ, according to a report by al-Sijistani, and some details about them have been preserved in the tradition. 'Abd al-Rahrnan b. 'Awf, the Companion of the Prophet, asked a Christian from al-Hira to copy out the Quran for him and paid him sixty dirhams. 'Abd al-Rahrnan b. AbI Layla paid a man from al-Hira seventy dirhams for a musha] copied for him.29 Several details in the early sources confirm the reports concerning the activity of the 'ibiid and other Christians in copying the masiilii]: Abu 'Ubayd records in his Farja'il ol-qur' an a report saying that Alqama entrusted a Christian with copying a musha] for him.i''' 'Abd al-Razzaq records the report mentioned above,31 saying that a Christian from alI.IIra wrote a musho] for 'Abd al-Rahrnan b. AbI Layla; 'Abd al-Hahman 26Ibn AbI Dawud al-Sijistanr, al-MafalJif, p. 137. 27Al-Fasawi, al-Ma'rifa uia-l-La'rikh , vol. 2, p. 412. And see al-Khattb al-Baghdadt, al-Faqih. wa-l-mutafaqqih, Isma'Il al-Ansart, ed. (Beirut, 1400/1980), vol. 2, pp. 9798. 28 Ibn AbI Dawud, al-MafalJif, p. 171, infra. 29 Ibid., p. 133. 30 Abu 'Ubayd, Fa¢a'ilu l-qur'tin, p. 245, no. 67-7. Ibn Hazrn, ol-Muhollii, Ahmad Muhammad Shakir, ed. (Cairo, n.d.), vol. 1, p. 84. 31 See above, note 28. La yamassuhu tus 'l-tnuiohhoriin ... 331 paid him seventy dirhams for his work. 32 The role of the Christian 'ibiid in copying the Quran in early Islam seems to have been known in the Muslim community. It seems that there were such cases even in the third century AH. This can be deduced from the response of Ahmad b. Hanbal (d. 241 AH) who was asked by a man whether it was true that Christians copied the texts of the Quran. Ahmad affirmed that the Christians of al-Hira used to write the ma$aJ:tiJ; they did so because there were few others who could perform this task. 33 Ahmad b. Hanbal's answer serves as a clear indication that Christians (and especially the 'Ibad of al-Hira -k) played an important role in early Islam by copying the Quran for the orthodox believers, who had no reservations whatsoever to accept their services. Non-Muslims contributed a great deal to the dissemination of Islam in this initial period. The fact that the Christian 'ibiid were employed in the very early period of Islam in copying the Quran seems to have brought about some changes in the Muslim community's perception of the sacredness of the material on which the ma$aJ:tiJ were written, of the accuracy of the copied text, and of the the liberty to introduce some changes which the transmitter was said to have heard from the Prophet. The text itself, in spite of the officially established version of "Uthman, was not certain and was not recognized by the community's consensus; this was already pointed out by Goldziher. 34 32'Abd al-Razzaq, al-Mus'annaf, vol. 8, p. 114, no. 143530. And see this report: Ibn AbI Shayba, ol-Musonno], vol. 6, p. 66, no. 276. 33See Sulayman Bashir , Muqaddima fi l-ic'rikh.i l-iikhur (Jerusalem, 1984), p. 74, note 23; Bashrr quotes the utterance of Ahmad b. Hanbal from the MS Zahiriyya, rruijmii' 83. He was the first to publish a reference from this MS, which was recently edited. See Abu l-Qasim al-BaghawI (al-rawz -k), Masa'il Ahrnad b. Hanbal, 'Amr 'Abd al-Mun'im Salim, ed. (Cairo, 1413/1993), p. 47, no. 10. 34Goldziher, "Katholische Tendenz und Partikularismus im Islam," Beiiriiqe zur Religionswissenschaft 1 (1913-14): 115-116, 118 supra. See also e.g., MakkI b. AbI Talib Hammush al-QaysI, al-Ibiina 'an ma'anz l-qira'at, 'Abd al-Fatt.ah Isma'Il ShalabI, ed. (Cairo, 1379/1960), p. 56: wa-qad turikat qira'atu bni mas'udin al-yawma, wa-mana'a miilik wa-ghayruhu an yuqra'a bi-t-oira'oi: llati tunsabu bni mo.siidin: See also ibidem, p. 57: ... uia-li-tlhiilika qiila Isma'zl al-Qarf,z: mii ruwiya min qira'ati bni mosiidin wa-ghayrihi, ya'nz mimmii yukhalifu kha,t,ta l-mu~J:!afi, laysa yanbaghf li-uho.din an yaqra'a bihi l-yawma. Cf. Ibn Shabba, Ta'rtkh. ol-Matlino: p. 993: 'an zayd b. thiibit: anna J:!udhayfa b. al-uanuin (r) qadima min ghazwatin ghazaha bi-farji arminiua [a-luularahii ahlu l-i iriiqi wa-ahlu l-shiimi [a-idhii ahlu l-ririiqi yaqra'una bi-qira'ati 'abdi lliilii bni mas'udin wa-ya'tilna bi-mii lam yasma' ahlu I-sham, wayaqra'u ahlu l-shiimi bi-qirii'tii: ubayyi bni ka'b, wa-ya'tilna bi-mii lam yasma' ahlu l-i iriiqi, fa-yukaffiruhum ahlu l-r irtiq. un 332 M.J. Kister * 'A'isha and 'Uthman had a very mild opinion concerning the mistakes in the Quran, stating that these mistakes would be corrected in the future by the believing Arabs with their tongues. 35 Abu l-Aswad al-Duali, when asked about the questionable form of the phrase mii hadha basharan in Quran 12:31, answered that this form ("basharan" instead of "basharun") is a scribal mistake.j" Zayd b. Thabit inserted the verse la-qad ja' akum rasiiiun min anfusikum (Quran 9:128) and the following verse into the text of the Quran on the authority of Khuzayma b. Thabit, who kept these two verses in memory.i'" Zayd b. Thabit did listen to the Prophet's reading of the verse min al-mu'minfna rijalun ~adaqii mii 'ahadii lliilia 'alayhi. The verse was lost and Zayd b. Thabit was glad to find that Khuzayma b. Thabit had preserved it, and he inserted it in its proper place (Quran 33:23).38 The tradition attributed to the Prophet, saying that the Quran wrapped in leather would not burn if thrown into the fire39 was given a new interpretation: the leather in which the text of the Qur'an was wrapped and the ink will be burnt, but the Qur'an (i.e., the text in the mu~f.taf -k) will be taken back to God.40 The idea of the glorious Quran as a part of God's Essence, and the miraculous revelation of its verses transmitted by the angel Jibril to the Prophet when he was alone in the cave, were placed side by side with traditions emphasizing the simplicity of the Prophet's life, his suffering during his prophetic activity in Mecca, his persecution by the members of his tribe, the hardships he had to endure and the ascetic and devoted character of his everyday activities, which conformed with the tenets of the Quran, 'A'isha could rightly state that his character was according to the tenets and injunctions of the Qur'an.41 35See Ibn Shabba, Ta'rfkh al-Maditui, p. 1013. 36Al-Baladhuri, Ansab ol-ashriij , MS. "Ash ir Ef., Istanbul 597-598, fo1. 893 b: ... [a-qil« lahu inna lliiha yaqulu: mii hadha basharan, [a-qiila: hadha llo.dlii qultuhu kaliimu l-'arabi l-fuffai}i, wa-lakinna l-kiiiiba zada hadhihi l-alif. 37See Ibn Kathlr, Farj,a'ilu l-qur'iir: (Beirut, 1966), p. 16. 38'Abdallah b. Ahmad b. Hanbal, Zawa'id 'Abdallah b. Alymad b. lfanbal ff 1musnad, p. 369 infra-370, and MakkI b. AbI Talib, al-Ibiina ; pp. 30 penult.-31. 39See note 49 above. 40See Ibn Qutayba, Ta'nni; mukhtalif cl-luuiith, pp. 252-254. 41Al-Sulami, Adab al-suhba (Jerusalem, 1954), p. 23, 11. 1-2: wa-su'ilat 'A'ishatu rarj,iya llahu 'anha 'an khuluqi l-nabiyyi soua llahu 'alayhi wa-sallam [a-qiilat: kana khuluquhu l-qur' ana. t.s yamassuhu tus 'l-tnuiohhoriin ... 333 In the period of the prophetic activity in Medina, the Prophet's revelation was transmitted to a growing number of his Companions who circulated it among their relatives and also disseminated details about the Prophet's righteous way of life, his kindness towards his Companions and his noble attitude towards his opponents; all this formed the sunna of the Prophet. The help he gave to his wives and his respect for them was stressed in the early tradition. 'A'isha could state with pride that she was the only woman from among the wives of the Prophet who was granted the honour and the privilege that the Prophet received the revelation in her presence, while both were covered by the same blanket. 42 Ibn Qutayba, the well known scholar of the Quran, tried to bridge the gap between the two perceptions of sanctity, the glorious and holy book of the Quran and the sheet of the Holy Book devoured by a domestic animal. In a lengthy passage, Ibn Qutayba gives a description of the social and economic situation of the Prophet in Medina. The Quran was at that time written on palm branches, soft white stones and dry skins. The verses of the Quran were not collected in a book; the texts written on these coarse materials merely circulated among the believers. Even the letters of the Prophet sent to the kings were written on animals' skins.43 People at that time had no cupboards (khazii'in) or locked ebony chests; when they wanted to deposit anything (of value -k) they put it under the bedstead in order to guard it from being harmed by children or animals. The Prophet used to patch his garments, because of poverty, to repair his sandals and his boots. The Prophet stated about himself that he feels like a servant, eating like a servant sitting on the floor. Other prophets lived like poor people, eating barley-bread and wearing woolen garments. Ibn Qutayba mentions various explanations why Allah allowed verses of the Qur'an to be eaten by the ewe; it may be that it was a revelation which had to be carried out, but not necessarily be put down in the text of the Quran, The phrase ta ya'tzhi l-biitilu min bayni yadayhi uia-lii 42See e.g., al-SuytrtI, 'Ayn al-isiioa If istidriiki 'jf'isha 'alii l-sahiiba; 'Abdallah Muhammad al-Darwish , ed. (Cairo, 1409/1988), p. 31: wa-kiina ya'tfhi l-wa/:!yu waanii wa-huwa If li/:!iifin uuihid, Muhibb al-Drn Ahmad b. 'Abdallah al-Tabar'i, al-Sinit al-thamfn fi maniiqib ummahiiti l-mu'minfn (Cairo, n.d.), p. 34: ... Iii tu'dhfnanf If 'jf'ishata [a-inncliu, wa-lliihi, mii nazala 'alayya l-wa/:!yu fi tihofi 'mra'atin minkunna ghayrahii. Abu Mansur 'Abd al-Rahman b. 'Asakir , Kitiib al-arba'fn fi maniiqib ummahiit al-mu'minfn, Muhammad Ahmad 'Abd al-'AzIz, ed. (Cairo, 1410/1989), p. 130. 43See e.g., the report of a letter sent by the Prophet to the people of 'Uman in Abu Zakariyya Yahya b. Manda, Juz' fihi man 'iisha mi'atan wa-'ishrfna sana mina l-soluib«, Mashhur Hasan Salman, ed. (Beirut, 1412/1992), p. 84: jii'anii kitiibu 1nabiyyi ~allii lliihu 'alayhi wa-sallam If qit'atin min adim, 334 M.J. Kister min khalfihi44 does not mean that the sheets would not be injured by some mishap. The phrase in fact implies that Satan will not be able to insert into the Quran words which were not in the text before or after the revelation .45 Some details about the writing (or rather: the copying -k) of the Quranic text by a truunlii and the changes introduced into the text by 'A'isha, are recorded in some J:tadzth collections. 'A'isha is said to have ordered her maiolii, Abu Yunus, to write for her a mu~J:taf; she asked him, however, to inform her when he would reach the phrase J:tafi~ii 'ala l-~alawati uia-l-saliiii l-unisiii (Qur'an 2:238). When the ttuuulii reached this phrase, 'A'isha dictated a different version of the phrase to him. Tradition records two versions of the change introduced by 'A'isha: J:tafi~ii'ala l-~alawati uia-l-saliiii l-unisiii wa ~alati l-' asri, and J:tafi~ii'ala l-salonoiiii uia-l-soliiti l-urustii ~alati l-' asri, 46 The reading of 'A'isha constituted a substantial deviation from the accepted version established by 'Uthman, There is a tradition according to which Hafsa, the daughter of 'Umar, ordered the truuulii of 'Umar, 'Amr b. Rafi", to copy a musha] for her. When he reached the verse mentioned above, she ordered him to insert her reading: J:tafi~ii' ala l-saloioiiii wa-l-~alati l-wusta souiti l-' asr .4 7 The scholars differed as to the meaning of the ~alat ol-unisiii: this could refer to salii; cl-subh; saliit ol-zuhr, salii; ol=asr, or even to ~alat al-fajr.48 The tradition of Hafsa, who also entrusted the copying of the Quran to a mawla, may imply that the two servants were youths captured during a military expedition, who were familiar with the Arabic script and were presented as servants to 'A'isha and Hafsa. They may have been Christians. 44Qur'an 41:43. 45Ibn Qutayba, Kiiiib ta'wfl mukhtalifi l-luulitli (Cairo, 1326), pp. 397-404. 46See the different readings in Sa'ud b. 'Abdallah al-Fanisan , Marwiyyat ummi 1mu/ minina 'A'isha (al-Riyad, 1413/1992), pp. 108-112, nos. 163-172; Abu l-Layth al-Samarqandl, Tajsir , 'All Muhammad Muawwad, 'Adil Ahmad 'Abd al-Mawjild , Zakariyya 'Abd al-Majid al-NawtI, ed. (Beirut, 1413/1993), vol. 1, pp. 213-214; Ibn I;!ajar al-'AsqalanI, al-Kafi ol-shii] fi takhrfji aluuiitli al-kosh.sh.a], following alZarnakhsharr's ol-Kushstuij , vol. 4, p. 21, nos. 175-179; al- Tabaranr, al-Mu'jam alkabir, vol. 7, p. 200, nos. 6823-6826, p. 248, nos. 7009-7010. 47See Abu l-Layth al-Samarqandr, Tajsir , vol. 1, p. 213 infra; and see ibidem, the tradition saying that some people stated that that was the reading of 'Abdallah b. Mas'ud. 48See Abu l-Layth al-Samarqandi, Tajsir , vol. 1, pp. 213-214; 'Abdallah b. Ahmad b. Hanbal, Zawa'id, pp. 169-170; al-Wasrti, al- Wasr,t fi tajsiri l-qur'ritii l-majid, vol. 1, pp. 349-351. 

'... And He Was Born Circumcised ...': Some Notes on Circumcision in Ḥadīth

Oriens 34 (1994): 10-30

'... And He Was Born Circumcised ...': Some Notes on Circumcision in Ḥadīth

Author:

M. J. Kister

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Circumcised.pdf " AND HE WAS BORN CIRCUMCISED Some notes on circumcision in Hadith by " M.J. Kister Jerusalem To Professor R. Sellheim as a token of esteem and respect The ritual of circumcision, in practice throughout the Muslim world, is traced back to Ibrahim, the ancestor of the Jews and the Arabs. Arab tradition, like that of the Jews, holds that he was the first who circumcised himself on the order of God. His is said to have performed this ritual at the age of eighty and to have lived until the age of two hundred. Another tradition claims that he carried out circumcision at the age of one hundred and twenty, in a place named Qadum. According to another tradition, the tool used by Ibrahim for the circumcision was named qadum, a pick-axel. 1 Abu Hudhayfa Ishaq b. Bishr, Mubtada'u l-dunya wa-qisasu l-anbiya', MS Bodleiana, Huntington 388, fol. 187b. And see Shil'awayh b. Shahridar al-Daylami, Firdausu l-akhbiJr, ed. Fawwaz Al)mad al-Zimirli and Mubammad al-MuCtll$imbi-llllhi I-Baghdadi, Beirut 1407/1987, I, 58, no. 44; and see the references of the editors. Fac;l1ullahiI-Jilllni, Farjlu lI11hi -$amadfi taudil;!i I I-adabi I-mufrad li-abi mul;!ammadi bni ismll'Tla I-bukhllri, Him$ 1388/1969, II, 668, no. 1244, 673, no. 1250. Mubammad b. Al)mad al-An$llrr l-Qurtubi, al-JiJmieIi-al;!kllmiI-qur'lln = TafsiTU I-qurfubi, Cairo 138711967, II, 99. Ibn Qayyim al-Jauziyya, Tul;!fatu l-maudi1d bi-al;!kllmi 1mauli1d, Beirut n. d., pp. 120-124. AI-Tabarllni, Musnad al-shllmiyyin, ed. Hamdi 'Abd al-Majid al-Salafi, Beirut 1409/1989, I, 88, no. 124; and see the references provided by the editor. AbU 1Qllsim 'AIi b. al-Hasan, Ibn 'Asllkir, Tabyinu I-imtinlln bi-I-amri bi-I-ikhtitlln, ed. MajdI FatbI 1Sayyid, Tantll 1410/1989, pp. 33-35, nos. 9-12 (he circumcised himself at the age of eighty) and pp. 37, 39, nos. 17-18 (he circumcised himself at the age of hundred and twenty); and see ibid. the references given by the editor. AI-Muttaqi I-HindI, Kanzu I-'ummlll, Hyderabad 1395/1975, XXII, 36, no. 305. Ibn al-Mulaqqin, Tul;!fatu I-mul;!tlljilll adil/ati I-minhlij, eel. 'Abdallah b. Sa'llf al-LaI)yllni, Mecca al-mukarrama 1406/1986, II, 496, no. 1616; and see the references of the editor. Mubammad b. 'Ali b. TOIOn, Ff1$$U I-khawlltim fimll qila fi I-walll'im, eel. Nizllr Ub~, Damascus 140311983, p. 61. Al)mad b. cAlI b. al-Muthannll al-TamlmI, Musnad abi yrrlll 1maU$iI1,ed.Husayn Salim Asad, Damascus 1407/1987, X, 383-384, no. 5981; and see the abundant references of the editor. AI-Munllwi, Fayr!u I-qadir, sharl;!u l-jllmi'i I-$aghir, Beirut 13911 1972, I, 207-208, no. 284; and see ibid. the discussion whether qadi1m or qaddi1m is a name of a place or of a tool of a carpenter; a harmonizing assumption says that he circumcised himself with a tool named qadi1m in a place called qaddam. Badr al-Din Muhammad b. 'Abdallah al-Shibli, Mal;!lIsinu l-wasl1'ilfi mrrrifati l-awll'il, MS Brit. Library, Or. 1530, fol. 48b-49a: God told Ibrahim that he had already accomplished (the ••. .. and he was born circumcised ... " 11 A slightly divergent tradition about the circumcision of Ibrahim is recorded by Abu Bakr Ahmad b. cAmr b. Abl cAsim al-Shaybani, in his Kitnbu l-awli)i/2: Ibrahim carried out the circumcision at the age of one hundred and thirty yearsl. A peculiar tradition traced back to Abu Hurayra and recorded in Suvntr's al-Durr al-manthur+, says that Ibrahim circumcised himself in Qadum at the age of thirty years. AI-CAyruquotes a tradition recorded by al-Mawardt saying that Ibrahim circumcised himself at the age of seventy; according to Ibn Qutayba, after this event he lived for a hundred years and died at the age of one hundred and seventy'. Noteworthy is a tradition recorded by al-Bayhaqi in his ai-Sun an alkubra'': God ordered Ibrahrm to circumcise himself and he carried out the order using the qadum, the pick-axe. When the pain increased and became too hard for him to bear, he invoked God. God then asked him why was he so hasty in carrying out the order and Ibrahim answered that he did it because he feared to delay the accomplishment of God's injunction". There is, however, one tradition in which the circumcision of Abraham is not linked with an injunction of God. Abraham is said to have waged war with the Amalekites. Since many warriors of both the fighting troops fell in these battles, it was necessary to make a distinction during the burial of the dead between the believing warriors, fighting on the side of Abraham, and the unbelieving Amalekites. Then Abraham introduced the circumcision in order to distinguish by that mark the believing warriors from the unbelievers". The injunctions of-K.) his religious belief, qad akmalta tmanaka, except a bit, ba¢'a, of your body which you whould remove; he then circumcised himself, using for it a pick-axe. Another tradition says that God bade him clean himself on three occasions; at the first time he performed an ablution, at the second time he washed himself, at the third time he carried out the circumcision. And see: al-Baghawl, Maslibl(1u l-sunna, ed. Muhammad SalIm Ibrahim Samara and Jamal Hamdt l-Dhahabl, Beirut 140711987, IV, 18, no. 4428. Muhammad Nasir ai-Din aIAlbant, Silsilatu 1-a(llidIthil-sahtha, Beirut 1405/1985, II, 361, no. 725; and see the references of the author. EF, s. v, khitnn, Shams ai-Din aI-SuyiitJ, [t(lll/u I-akhi$sll bi-/arJll)iJi I-masjidi t-aqss, ed. Ahmad Ramadan Ahmad, Cairo 1984, II, 74 records some technical details of the circumcision: Ibrahim used the pick-axe, qaddum for the circumcision; he drew the pick-axe towards himself and hit it with a stick; then the prepuce fell down without any pain or flow of blood. See these details of the circumcision of Ibrahim in Ibn 'Asikir's Tabylnu l-imtinan, pp. 36-37, no. 15 and in 'Ali' al-Dln 'Ali Dadah aI-SaktawAli aI-Busnawi's MU(lllrJaratal-awll'iI wa-musamarat al-awakhir, Bulaaq 1300, p. 38. 2 Ed. Muhammad b. Ni$ir aI·cAjami, aI-Kuwayt 1405, p. 64, no. 19. 3 See ibid. the references provided by the editor. 4 Cairo 1314, I, 115 sup. S A1-'Ayni, cUmdat al-qllrl shar(l sa(li(li t-bukhsrt, repr, Beirut, n. d., XV, 246. 6 Hyderabad 1355, VIII, 326. 7 See this tradition: aI-SuyiitJ, al-Durr al-manthur, I, 115. Ibn Hajar aI-CAsqalani, Fathu t-bsn shar(l sa(ll(1iI-bukhllrl, Cairo 1301, repr, Beirut, X, 288, pp. 25-26. Ibn Qayyim aI-Jauziyya, Tuhfa: al-maudud, p. 121. A1-Saffilrl, Nuzhatu l-majalis wa-muntakhabu l-najQ'is, Beirut, n. d., p. 490 inf. Ibn 'Asakir, Tabyinu l-imtinan, p. 36, no. 14. 8 Abill;iudhayfa Is\.llq b. Bishr, Mubtada)u l-dunya wa-qisasu t-anbiya', MS fol. 187b. 'Ala) 12 M.J. Kister Muslim tradition is, however, almost unanimous in saying that Ibrahim performed the circumcision on the order of God. As there is no special verse in the Qur-an enjoining the circumcision, commentators of the Qur-an strove to find some indications in the Qur'an implying that God enjoined Ibrahim to carry out the circumcision. Such was the verse 124 in surat al-baqara: ... wa-idhi btala ibrahtma rabbuhu bi-kalimatin faatammahunna ... , "and (remember) when his Lord tried Abraham with certain commands which he fulfilled ... " One of these commands, kalimat, was, according to some scholars, the injunction of the circumcision''. The story of the circumcision of Abraham according to God's injunction and his suffering is confronted by the story of the circumcision of the Prophet. Unlike Abraham, the Prophet was granted the grace of being born circumcised. The tradition of the miraculous circumcision of the Prophet, as transmitted by his servant Anas b. Malik, says that the Prophet stated: "For the sake of my honourable position at God's Presence I was born circumcised and nobody saw my pudendum," min karamatt Callillahi ann] wulidtu makhtiinan wa-lam yara ahadun sau'ati10. Al-Munawt, who recorded this tradition, adduced a remarkable list of reservations and many critical observations of Muslim orthodox scholars. Some al-Dln 'Ali Dadah al-Saktawart al-Busnawi, Mu~iit;faratu l-awli'i1 wa-musamaratu I-awakhir, p. 38; and see ibid. details about Ibrahim as a military leader. AI-Tha'iabi, Q#t1$al-anbiya', Cairo n. d., pp. 129-130. Al-Saffurl, Nuzhatu l-majdlis, p. 491 sup. 9 See e.g. Isbaq b. Bishr, Mubtad"u l-dunya, MS fol. 188b, sup. Ibn Abi Shayba, alMusannaf, (reprint) XI, 521, no. 11877. Shihabu l-Dln I-Khafaji, Naslmu f-riYllt;f i sharhi shiflJ'i I I-qllt;/lciyllt;f, airo 1327, I, 343 inf. Ibn Qayyim al-Jauziyya, Tuhfatu l-maudud, p, 164: ... wa-IC khitan kana mina I-kh#a/i llati btala /lahu subMJnahu biha ibrllhima khalrlahu fa-atammahunna wa-akmalahunna fa-ja'alahu imaman li-t-nasi ... 10 Ibn al-Jauzl, al-Wa/ll bi-ahwali l-mustafa, ed. Mu~~afii cAbd aI-Wiibid, Cairo 1386/1966, p. 97. Abu Nu'aym al-Isfahanl, Dalli'ilu l-nubuwwa, ed. Muhammad Rawwas QaIcajI and 'Abd al-Barr 'Abbas, Beirut 1406/1986, I, 154, no. 91. Ibn Nasir al-Dtn al-Dimashqt, Jamieu I-II/hllrIi maulidi l-nabiyyi l-mukhtar, MS Cambridge Or. 913, fol. 192b, quoted from Abu NuCaym's Dalll'il, and fol. 193a, quoted from al-Khatib al-Baghdadl's Ta'rikh and from Ibn cAsAkir, evidently from his Ta'rikh dimashq. Ibn Kathir, al-Slra al-nabawiyya, ed. Mu~~afa 'Abd aI-Wiibid, Cairo 1385/1966, I, 209. Shihabu l-Dln aI-Khafaji, Nastmu I-riyat;f,I, 363, inf.-364. Al-Zurqant, al-Mawllhibu l-Iaduniyya, Cairo 1326, V, 244. Husayn b. Muhammad al-Diyarbakrl, Ta)rikhu 1khamts Ii a~wali anfasi nafls, Cairo 1283, I, 204 inf. 'Ali b. Burhan aI-Din al-Halabl, Inssnu 1'uyun Ii strati l-amini I-ma'mun = al-Slra al-fralabiyya, Cairo 138211962, I, 59. And see: Muhammad b. Yusuf aI-salil:u, Subulu I-hudll wa-J-rashiJdIi strati khayri I-rTkh-tahdhlb, Beirut 1399/1979, I, 283. Ibn KathIr, al-S1ra al-nabawiyya, I, 208-209. Ibn al-Jauzi, Sifatu l-safwa, I, 52. Ab1l Nu'aym al-Isfahant, DallPii al-nubuwwa, p. 154, no. 92; and see the references of the editor. Al-MaqrIzi, Imtif-u l-asmif- bi-ma li-l-rasuli mina l-anblPi wa-l-amwalt wa-l-l:uz/adati wa-lmats", ed. Mal.un1ldMuhammad Shakir, Cairo 1941, 1,4 inf. Ibn Nl$ir al-Dln al-DimashqI, Jllmi< al-llthllr, MS fol. 192b, quoted from al-BayhaqI's Dalll'il. Ibn Sa'd, al-Tabaqat al-kubra, Beirut 1380/1960, I, 103. Ibn Nasir al-Din al-Dimashql, Jllmie al-tuhar, MS fol. 192; quoted from Ibn Sa'd's Tabaqllt. Al-'Aq1llI, al-Rasf li-ma ruwiya 'ani l-nabiyyi sallllllllhu 'alayhi wa-sallam mina I-Ji'li wa-l-wasf, Cairo 1406/1986, I, 20; quoted from Ibn Sa'd, 36 I, 112. • ••. .. and he was born circumcised ...•• 17 by Amina the night when she bore the Prophet. He took the child and brought it to Hubal, who was placed in the Ka'ba: he invoked God and thanked Him for His precious gift, the birth of the Prophet!", One tradition links the entrance of cAbd al-Muttalib with the child into the Ka'ba with some socio-religious activities practiced in Mecca in the period of the Jahiliyya, It was cAbd al-Muttalib who invoked in the Sanctuary for the child, it was he who named the child Muhammad and it was he who invited Quraysh and prepared a party for them on the occasion of the birth of Muhammad-". Some traditions say that CAbd al-Muttalib circumcised the child, performing the ritual on the seventh day after his birth39• Mughultay confronts in his al-Zahr al-basim40 the tradition that the Prophet was born circumcised with the tradition that CAbdal-Muttalib circumcised the child on the seventh day of his birth, arranged a party on this occasion and named him Muhammad. Mughultay notes that this tradition seems to be more acceptable than that of the Prophet being born circumcised'", Some of the traditions saying that CAbd al-Muttalib circumcised the child stress that he performed it according to the practice of the Arabs+'. The reliability of the tradition saying that the Arabs practiced circumcision 37 And see Ibn Kathlr, al-Sira al-nabawiyya, 1,208. Ibn 'Asiildr, Tatrtkh -tahdhtb, 1,284. AlBayhaql, Shucab al-tman, ed. 'Abd al-'Aliyy cAbd al-Hamld Hamid, Bombay 140711987, III, 555; and see references of the editor. Abu Hatim Muhammad b. Hibban al-Busti, al-Sira al-nabawiyya wa-akhbaru l-khulafa", excerpted from al-Bustt's Kitabu l-thiqm, ed. 'Aziz Bek and alii, Beirut 140711987, p. 53. 38 See e.g. 'Abd al-Malik al-'I$limi, Simtu l-nujami 1-'awiil1fi anbCI'i l-awl1'i1i wa-l-tawatt, Cairo 1380, I, 263 inf.-264. 39 Al-Maqrtzt, lmtl!'u l-asms-, 1,5. Mughultay, al-Zahr al-basim, MS Leiden Or. 370, fol. 70a, 1.1. Al-Qurtubl, TafsIr, II, 100. Ibn cAsakir, Ttrrtkh-tahdbtb, I, 283. 40 MS Leiden Or. 370, fol. 69 b. 41 cr. Ibn 'Aslikir, Tairtkh-tahdhtb, I, 283. 42 See e.g. Ibn Qayyim al-Jauziyya, Tuhfatu l-maudud, p. 158: ... anna jaddahu 'abda 1muttalibi khatanahu 'all1 'lIdati I-'arabi j1 khitani auladihim ... Ibn Qayyim al-Jauziyya, Zi1du 1ma'iid, I, 19, sup. And see the utterance attributed to Ibn 'Abbas in al-Suyutt's al-Durr al-manthiir, I, 114, inf. .,. 'ani bni 'abblisin qlIla: sab'un mina l-sunnati fi l-sabiyyi yauma l-sl1bi'i:yusamma wa-yukhtanu wa-yumatu 'anhu l-adhl1 wa-yu'aqqu 'anhu wa-yuhlaqu rcrsuhu wa-yultakhu min 'uqiqatihi wa-yutasaddaqu bi-wazni sha'ri ra'sihi dhahaban au flddatan, Al-Halabt, al-Sira al-halabiyya, I, 59. Shihabu I-DIn al-Khafajl, Nasimu l-riyiJfl, I, 364: .•. anna jaddahu 'abda 1murtalibi khatanahu yauma Sl1bicihiwa-ja'ala lahu ma'dubatan wa-sammahu muhammadan, wakanati I-'arabu takhtatinu li-annahu sunnatun tawilrathilhil min isma'i1a wa-ibrahtma 'alayhimli l-salamu, And see al-Ya'qnbt, Ta'rIkh, ed. Muhammad Sadiq Bahru 1-'uliim, Najar 1384/1964, I, 224: wa-kanat adyl1nu I-'arabi mukhtalifatan bi-l-mujawarat! Ii-ahli l-milali wa-l-intiqnli tta 1buldilni wa-I-intijl!'ilti. fa-kanat qurayshun wa-'ilmmatu wuJdi ma'addi bni 'adnlIna 'alil ba'f/i dtni ibrahima ya!luijiina l-bayta wa-yuqtmuna l-manasika wa-yaqruna l-dayfa wa-yucauimiina 1ashhura l-huruma wa-yunkirana l-fawill;.isha wa-l-taql1/u'a wa-t-tazsluma wa-yu'l1qibiina 'all1 1jarl1'imi, fa-lam yazillQ 'all1 dhl1lika mil kl1nQwulata l-bayti ... Al-Khafa]! emphasizes that circumcision among the Arabs was not caused by the neighbourhood of the Jews, wa-Iaysa dhillika li-mujawarati l-yahud •..• 18 M.J. Kister in pre-Islamic times is convincingly demonstrated by Uri Rubin in his article: "Hanifiyya and Ka'ba, An inquiry into the Arabian pre-Islamic background of din Ibrahim. ,,43 It is indeed noteworthy that the traditions transmitted by Ibn (Abbas emphasize the role of (Abd al-Muttalib and the continuity of the Jahill customs, according to which (Abd al-Muttalib acted. The practice of circumcision of females in the period of the Jahiliyya is indicated in a verse of Nabigha al-Dhubyani, in which he mentions young girls captured in a raid before they were circumcised+'. A third group of traditions says that the angel Jibril performed the circumcision of Muhammad in the abode of Hallma, when he opened his breast and purified his heart45. Arab sources emphasize the persistence of the Abrahamian beliefs in the Arab peninsula=, A tradition recorded on the authority of (Ikrima asserts that uncircumcised persons were not to perform the circumambulation of the Ka'ba, No uncircumcised person ever circumambulated the Ka'ba since the time of Abraham, the tradition says47. Al-Jahiz is quoted as stating that the practice of female and male circumcision remains continuous since the time of Ibrahim and Hajar until now: ... qiila l-jliJ:ziZ:wa-l-khitanu ft l-sarabi ft l-nisli'i wa-l-rijali min ladun ibrtihima 'alayhi I-salamu wa-hajara Uli yaumina hlidha. Al-Jahiz adds the following observation: ... thumma lam yiilad sabiyyun makhtunan au fl surati makhtunin, wa-nasun yaz-umuna anna l-nabiyya $alla llnhu 'alayhi wa-sallam wa-stsn 'alayhi l-salnmu khuliqd makhtunayniv: The Arab character of the practice of circumcision is reflected in the story 43 JSAI, vol. XIII (1990) 103: " ... The pre-Islamic deity of the Kaalati I-samo<, MS Hebrew Univ. AP Ar. 158, Col. 8b, penult.: ... kana 'umaru bnu I-khaflllbi ratjiya Ililhu 'anhu idhil samtia l-duffa wa-l-ghiniJla ankarahu, fa-idhil qtla khiumun au 'ursun sakata. 106 Al-Shaukant, Naylu l-autsr, I, 136, inC.: ... wa-amma man lahu dhakarani fa-in kilnil 'ilmi/ayni wajaba khitanuhuma, wa-in kilna a/laduhumll 'llmilan dana l-akhar khutina. 107 Al-ShaukanJ, Naylu l-autar, I, 136, penult.: ... ukhtullfa /l khitani l-khuntha, fa-qlla yajibu khittmuhu /l farjayhi qabla I-bulaghi, wa-qtla IIIyaiuzu ~attli yatabayyana, wa-huwa 1azharu, And see R.B. Serjeant, "Sex, Birth, Circumcision: Some Notes from South-West Arabia," Hermann von Wissmann-Festschrift, ed. A. Leidlmair, Tiibingen 1962, p. 206; repr. Variorum 1991, n. XIV. * 30 M.J. Kister, ". " and he was born circumcised ... " The sunan ibrahtm were adopted in Islam and became sunan at-islam, Circumcision became a compulsory condition for converts to Islam. Scholars considered it as a mark of Islam; some of them were of the opinion that it denoted servitude of the believer and his bondage to God, a visible sign that the believer carried out God's injunction. This is reminiscent of the Jewish idea of circumcision, according to which it is a sign of the covenant between God and His people. Circumcision is said to have been imposed on males and females alike. Some scholars advocated, however, the idea that females may be treated with certain leniency, basing their opinion on the utterance of the Prophet: al-khitanu sunnatun li-l-riiali makrumatun li-l-nisa'i, "circumcision is an obligatory ritual practice for men, a virtuous deed for women." As to the circumcision of males, there was a clear tendency to avoid any thought that it had been influenced by the Jewish practice. The early reports concerning circumcision state plainly that the Arabs were not influenced by their Jewish neighbours in that ritual practice. Similarly scholars bade to refrain from following the Jewish date of the circumcision on the seventh day after the birth of the child. A heated discussion concerning the problem whether the Prophet was born circumcised indicates that some scholars assumed that his circumcision was a miraculous event, following in this matter the traditions about other prophets who were born circumcised. It is noteworthy that in some lists of these prophets the names of some prophets from the Arab peninsula were added. Other scholars maintained that the Prophet's grandfather, CAbd al-Muttalib, took the newborn child from his mother, brought him to the Ka'ba, circumcised him and named him Muhammad, The tradition which maintains that he acted according to the Arab usage bears evidence that the tendency of the tradition is to stress the Arab custom of circumcision and the activity of the Prophet's grandfather in a framework of the old Arab tradition. The simple and modest celebrations of the circumcision in early Islam turned into popular and sometimes sumptuous festivities in the various countries of the Muslim empire 108 • See e.g. El2, s.v. khitan, 108