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Adis Duderija
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Contents
vi Contents
Bibliography 233
Contributor Biographies 251
Index 255
Introduction
2 Adis Duderija
Introduction 3
4 Adis Duderija
as a separate field from adīth sciences. This school of jurisprudence was pri-
marily associated with the emerging Mālikī and Shāfiʿī schools of thought of
the second and third century AH.19 The two designations ahl al-raʾy and ahl
al-adīth can thus be considered to have “[o]riginally referred to branches
of legists occupied with the investigation of Islamic law: the former were
concerned with the study of transmitted sources (i.e., adīth) and the latter
with the practical aspects of the law.”20
As the influence of adīth-based concept of sunna gained more credence
in the second and third centuries AH, the ahl al-raʾy, which at this point
had crystallized into several regional and, subsequently, personal schools
of thought (madhāhib),21 took steps to accommodate and award more
legitimacy to the adīth-based concept of sunna in their overall Qurʾān-
sunna hermeneutic. Thus, a process of synchronism and cross-pollination
between the ahl-raʾy, the precursors of the madhāhib, and ahl al-adīth took
place, resulting in the formation of what are today are the four extant Sunnī
madhāhib.22 The anafīs were generally considered closer to the ahl al-raʾy
legal hermeneutic. The anbalī madhhab is generally regarded as the suc-
cessor of the ahl al-adīth approach.23 The Mālikīs and Shāfiʿīs stood in the
middle, evolving over time. However, the concept of sunna according to
the madhāhib was still independent of adīth, both epistemologically and
methodologically. This adīth-independent concept of sunna was evident, for
example, in the writings of the eighth-century Iraqi scholars such as Abū
Yūsuf (d. 182/798), who referred to it as al-sunna al-mafūa al-maʿrūfa,
the preserved and well-known sunna, or those of the Medinian scholar
Mālik Ibn Anas (d. 178/ 795) who referred to it primarily as sunna māiya
/ ʿamal.24
According to D. Brown, however, the madhāhib “had given assent in
theory to the importance of adīth whilst resisting its thorough applica-
tion,” thus creating a tension between ahl-adīth’s definition of sunna and
“the actual doctrine of the madhhab.” Increasingly, the ahl-adīth move-
ment questioned the systematically constructed Qurʾān-sunna hermeneuti-
cal doctrine of the madhāhib as not being based on “true” sunna.25 This
opened the doors for the argument of iyāʾ al-sunna—the revivification
of, and the return to, “true” prophetic sunna. This revival of the “true”
sunna was to be achieved by insisting that only the adherence to the body
of “authentic adīth,” as defined by ahl al-adīth, constitutes iyāʾ al-sunna.
Thus, the main purpose behind the call for iyāʾ al-Sunna was to under-
mine the madhhab-based approach to conceptualizing and interpreting the
Islamic tradition, especially their concept of the nature and the scope of the
concept of sunna.26
There has always been tension between, on the one hand, the episte-
mologically and methodologically adīth-dependent concept of sunna of the
Introduction 5
The Revelation (way) from God Almighty to His Messenger (s.) comes
in two forms: One of the two is recited (in ritual) revelation (way matlū)
which takes form of the Qurʾān, which is an inimitably organized written
masterpiece. The other form of revelation consists of transmitted sayings, the
reports that originated from God’s Messenger (s.). These sayings do not con-
stitute an inimitably arranged written composition and, although this form
of revelation is read, it is not used in ritual recitation (lā matlū).31
This antinomy that the Qurʾān is unparalleled but that sunna is nevertheless
equal to it in status was enshrined in the classical formulate which defines
sunna as un-recited revelation (way ghayr matlū) and differentiated it from
recited revelation (way matlū), which is only found in the Qurʾān. The dis-
tinction made here is one of form and not of substance. Sunna is not a differ-
ent mode of revelation but it is used differently and transmitted differently.
This formula maintains the superiority of the Qurʾān in the realm of ritual
and devotion while asserting the equal status of sunna as a source of legal
6 Adis Duderija
Put succinctly, the majority of jurists adopted the view33 that “the sunna
rules over the Qurʾān (qāiya ʿalā al-kitāb) and the Qurʾān does not rule over
the sunna”,34 or that the Book [Qurʾān] [often] takes form in general sentences
whose preciseness the adīth specifies (yakshifuhā ) and with succinctness
(wa-ʾkhtiār) whose details are indicated (tadullu) by the sunna (i.e., al-kitāb
Qurʾān [Qurʾān] yaʾtī bi-l-jumal yakshifuhā al-adīth wa-ʾkhtiār tadullu
ʿalayhī al-Sunna),35 thereby conferring onto sunna36 / adīth37 a quasi-status
of revelation which can elaborate on, specify (takhī)38 or as held by some
scholars even abrogate the Qurʾānic text.39 As a corollary, sunna/adīth, as
demonstrated in this volume, became recognized as a legitimately herme-
neutical tool to be employed in Qurʾānic hermeneutics and Islamic legal
theory, in the form of either adīth saih (as in case of mainstream classical
Islam) or in the form of sunna mutawātira/ sunna ʿamaliyya (as in case of
the Muʿtazila and some anafī and Mālikī uūliyyūn), and as an independent
source of Islamic law and less so theology.
This book revisits and aims to shed more light on these debates, espe-
cially how they played themselves out in the pre-modern Islamic legal tradi-
tions. Moreover, in order to contextualize the discussion in broader terms
this volume examines the concept of sunna in early historical works in gen-
eral and those pertaining to the life of the Propthet (sīra) in particular, the
canonical Sunnī adīth literature and the short lived gender known as the
principles of sunna (uūl al-sunna). To demonstrate the continued signifi-
cance and various continuities and discontinuities between the pre-modern
and the modern discussions on the topic, the final chapter includes the
views of some of the most prominent modern scholars who have developed
some innovative arguments and ideas regarding the question of the relative
status of the sunna and adīth as sources of legal authority vis-à-vis the
Qurʾān and their normative role in Qurʾānic interpretation.
Although the book, which for a number of reasons had a difficult birth,
was unable to encompass all of the major Sunnī and Shīʿī schools of jurispru-
dence as it originally had intended, it is hoped that the presented material will
stimulate further academic studies on this important topic in the future.
Chapter Outlines
In the first chapter Nicolet Boekhoff-van der Voort offers a detailed com-
parative analysis of the meaning and the nature of the concept of sunna in
Introduction 7
historical and sīra works that cover the first three centuries of Islam. Among
the most important and interesting findings of the study is the fact that
eight different kinds of sunna existed; that half of the terms referring to the
sunna of the Prophet appear in combination with the Qurʾān in the phrase
“the book of God and the practice of His Prophet”; and finally, that the lat-
est sources contain the most variances of the concept of sunna.
Ahmet Temel investigates the conceptual development of the term
uūl al-sunna, especially the manner in which it was employed by the ahl
al-adīth. Temel argues that the followers of the ahl al-adīth attempted
to monopolize the term sunna as it was employed in the concept of uūl
al-sunna in order to delineate what they considered to be the boundaries of
orthodoxy and orthopraxy of Islam. The term uūl al-sunna was employed
to refer to the agreed upon tenets among ahl al-adīth, mostly in the field of
theology. As a name of a short-lived genre, Temel concludes, uūl al-sunna
was considered as a genuine alternative to the scientific study of kalām by
the followers of ahl al-adīth.
Usman Ghani’s chapter focuses on the concept of sunna in Muʿtazilite
thought and its development from the formative to the classical period.
Ghani demonstrates how the nature of the discussions of the concept of
sunna in Muʿtazilite thought were primarily in relation to the question of
the role of reason in authenticating the content of adīth in contrast to
those of the traditionalists that focused on the isnād. Hence, the discus-
sions on sunna took place primarily in relation to the meaning of terms
such as mutawātir and khabar al-wāid and their respective probity power
in authenticating the adīth. Ghani concludes that it is difficult to talk
about a singular approach to and understanding of the concept of sunna
in Muʿtazilite thought, since significant shift in thinking about the concept
occurred from the formative to the classical period due to the fact that most
Muʿtazilite theologians became affiliated with a major school of law and had
to adjust their views accordingly.
Aisha Musa’s chapter shows how Sunnī adīth literature developed in
the service of fiqh and the ways in which that literature solidified both
what Musa terms the “Sunnīfication of adīth” and the “adīthification
of sunna.” Methodologically, the employment of the concept of sunna
is analyzed at two levels: the structure, organization, and content, and
the appearance of the term in the titles of adīth collections themselves.
Musa demonstrates how the various features of the Sunnī adīth literature
including the size and scope of collections, the specific reports the compil-
ers include, the subject headings under which reports are placed, and the
arrangement of sections and subsections are clearly indicative of the process
of adīthification of both sunna and knowledge and the primacy of the
Prophet Muhammad as the originator of sunna. Importantly, Musa also
8 Adis Duderija
Introduction 9
10 Adis Duderija
Notes
* I would like to express my gratitude to Dr. Abdessamad Belhaj for reading through
this introduction and offering his helpful comments.
1. Adis Duderija, Constructing Religiously Ideal “Believer” and “Muslim Woman”
Concepts: Neo-Traditional Salafi and Progressive Muslim Methods of Interpretation
(Manāhij) (Palgrave, New York, 2011).
2. D. Brown, Rethinking Tradition in Modern Islamic Thought (Cambridge:
Cambridge University Press, 1996); W. A. Graham, Divine Word and Prophetic
Word in Early Islam—a Reconsideration of the Sources, with Special References
to the Divine Saying or Hadith Qudsi (Hague: Mouton, 1977); F. Rahman,
Islamic Methodology in History (Lahore, Central Institute of Islamic Research,
1965); Adis Duderija, “The Evolution in the Canonical Sunni Hadith Body of
Literature and the Concept of a Sound Hadith during the Formative Period of
Islamic Thought as based on Recent Western Scholarship,” Arab Law Quarterly,
23(4) (2009a): 1–27; Adis Duderija, “The Evolution in the Concept of Sunnah
during the First Four Generations of Muslims in Relation to the Development of
the Concept of an Authentic Hadith as based on Recent Western Scholarship,”
Arab Law Quarterly, 26(4) (2012): 393–347.
3. See Z. I. Ansari, “Islamic Juristic Terminology before Shafi’i : A Semantical
Analysis with Special Reference to Kufa,” Arabica, 19 (1972); M. M. Bravmann,
The Spiritual Background of Early Islam-Studies in Ancient Arab Concepts (Leiden:
E.J.Brill, 1972); P. Crone and M. Hinds, God’s Caliph: Religious Authority in
the First Centuries of Islam (Cambridge: Cambridge University Press, 1986);
N. Calder, Studies in Early Muslim Jurisprudence (Clarendon Press, Oxford,
1993); M. Al Azami, Studies in Early Hadith Literature (Beirut: Al-Maktab al-
Islami, 1968); I. Ahmed, The Significance of Sunna and Hadith and their Early
Documentation, Edinburgh University, PhD Thesis, 1974; G. H. A. Juynboll,
“Some New Ideas on the Development of Sunna as a Technical Term in Early
Islam,” in Studies on the Origins and Uses of Islamic Hadith, ed. G. H. A. Juynboll
(Variorum: Ashgate, 1996); B. M. Wheeler, Applying the Canon in Islam—the
Authorization and Maintenance of Interpretive Reasoning in Hanafi Scholarship
(SUNY Press, 1996). See also chapter 1 of this volume, which summarizes this
body of scholarship.
4. M. Guraya, “The Concept of Sunna in the Muwatta of Malik b. Anas,” McGill
University, unpublished PhD Thesis, 1969. U.F Abd-Allah, Malik and Medina-
Islamic Reasoning in the Formative Period (Leiden: Brill, 2013). Hence, this
study will not include a chapter on Mālikī school of thought.
5. Duderija, “The Evolution in the Concept of Sunnah”; Duderija, “The Evolution
in the Canonical Sunni Hadith.”
6. Ibid.
7. Guraya, “The Concept of Sunna.” Montreal, Introduction. Cf. U. Abd-
Allah, Malik’s Concept of ‘Amal in the Light of Maliki Legal Theory, PhD the-
sis, Department of Near Eastern Languages and Civilizations, University of
Chicago, Chicago, 1978.
Introduction 11
8. See Jonathan Brown, Hadith: Muhammad’s Legacy in the Medieval and Modern
World (Oxford: Oneworld, 2009).
9. In contrast to the Sunna of others such as that of the “rightly guided caliphs.”
See Duderija, “The Evolution in the Canonical Sunni Hadith Body of
Literature.”
10. N. Abbott, Studies in Arabic literary papyri, Qurʾānic Commentary and Tradition,
Vol. 2 (Chicago: University of Chicago Press, 1967), 56.
11. Such as the idea that sunna represented certain abstract ethico-religious princi-
pals and norms. See discussion below.
12. Duderija, Constructing, 29.
13. Being methodologically dependent on the adīth implies that sunna compli-
ance (or otherwise) of certain (legal, ethical, or theological) practices or prin-
ciples is, and can only be, determined by sifting through numerous narratives
reportedly going back to the time of the Prophet Muhammad via an authentic
chain of narrators (isnād ).
14. Ch. Melchert, “Ibn Mujāhid and the Establishment of Seven Qurʾānic
Readings,” Studia Islamica, 91 (2000): 5–22. For a more complex picture of
the ahl al-adīth vs. ahl al-raʾy divide, see A. Osman, The History and the
Doctrine of the Zahiri Madhhab. PhD thesis, Department of near Eastern
Studies, Princeton University, Princeton, 2010, 106–161.
15. I. Goldziher. Muslim Studies. Vol. 2. Translated by C. R. Barber and S. M.
Stern (London: Allen &Unwin, 1971), 81; J. Schacht, “Ahl al-Hadith,”
in The Encyclopaedia of Islam, Vol. 1 (Leiden: Brill, 1960), 258. Edited by:
M. Th. Houtsma, T. W. Arnold, R. Basset and R. Hartmann.
16. Such as in the case of the ashwiyya or Nābita, which were often given the
epithet ahl al-adīth. See Ed, “ashwiyya,” in Encyclopaedia of Islam, Second
Edition, edited by P. Bearman, Th. Bianquis, C. E. Bosworth, E. van Donzel,
and W. P. Heinrichs (Brill Online, 2014).
17. Sh. Jackson, “Literalism, Empiricism, and Induction: Apprehending and
Concretizing Islamic Law’s Maqâsid al-Sharîa,” Mich. St. L. Rev. (2006):
1469–1486.
18. M. Abū Zahra, Taʾrīkh al-madhāhib al-islāmiyya (Cairo: Dār al Fikr al-‘Arabī
n.p.), 458.
19. Melchert, “Ibn Mujahid,” 6.
20. I. Goldziher, The Zahiris-Their Doctrine and Their History (Leiden: E.J.Brill,
1971), 3.
21. Ch. Melchert. The Formation of the Sunni Schools of Law in the 9th-10th
Centuries (Leiden: Brill, 1997).
22. Goldziher, The Zahiris, 3; W. Hallaq. The Origins and Evolution of Islamic Law
(Cambridge: Cambridge University Press, 2005), 122–128. Hallaq refers to
this as the “Great Synthesis.”
23. Goldziher, The Zahiris, 4–5.
24. Duderija, “The Evolution in the Concept of Sunna.”
25. D. Brown, Rethinking Tradition in Modern Islamic Thought (Cambridge:
Cambridge University Press, 1996), 20.
26. Ibid.
12 Adis Duderija
Index
256 Index