The Collection of the Qur’ān. A Reconsideration of Western Views in Light of Recent Methodological Developments

Abstract

Bu konuda bir tasnif için krş. N. Robinson, Discovering the Qur'an, London 1996, ss. 30-31. 3 Kur'an tarihi çatısına ilişkin bir özet için Krş. M. Cook, Muhammad, Oxford 1983, ss. 69-73. 4 Bazı bilginler dört ayetin sonradan eklendiğini bile iddia ettiler, mesela H. Hirschfeld, New Researches into the Composition and Exegesis of the Qoran, London 1902, s. 139. 5 A. Rippin tarafından savunulduğu gibi, bk. "Muhammad in the Qur'ân: Reading Scripture in the 21st Century",

Analysing Muslim Traditions

“…For example, this applies to Mālik , who, in his Muwaṭ ṭ aʾ , transmits traditions , including some of the Prophet 's, that he does not agree with or that are not congruent with the Medinan consensus of his time. 20 This is precisely what Shāfiʿī reproached Mālik 's students for, 21 and this reproach, albeit polemical , is based on facts (the latter is a postscript to the previously mentioned topic "polemic argumentation and factuality"). 22 One last methodological principle for the dating of traditions that is mentioned in Schneider 's book is Schacht 's rule that short, maxim -like and simple texts are older than longer, argumentative and complex texts or narratives , when the texts in question could be considered part of the early stock of transmissions due to other criteria (p. 73).…”

“…Besides, her idea contradicts a widely held opinion in the field of Islamic studies that the early transmissions about the Prophet and the Companions stem from preachers and story-tellers (both were called quṣ ṣ āṣ ). 24 20 Examples can be found in Motzki, "Der Fiqh des -Zuhrī," 34-42; "The Jurisprudence of Ibn Shihāb al-Zuhrī," 36-45; idem, "The Prophet and the Cat," 26-28. 21 [30][31][32][33][34][35][36][37][38][39][40][41][42][43][44][45] idem, "The Murder of Ibn Abī l-Ḥ uqayq," passim.…”

“…Qatāda said: "It is not khulʿ ." 20 ʿAbd al-Razzāq from Maʿmar from Zuhrī and Qatāda ; both said: "Her right to divorce (amruhā) is in her hand until she decides [on the offer of divorce ]." 21 Qatāda said [moreover]: ".…”

“…This allows him to justify the following conclusion: "If someone gave his tradition files or his ṣ aḥ īfas to just one pupil for copying, it is unlikely that the latter passed them on for copying similarly to just one pupil, and it is even more unlikely that the last mentioned passed them on for copying again in the same fashion to another single pupil." 20 But this is to misinterpret what an isnād bundle really tells us. An isnād bundle lists the various strands found in the works of the later collectors .…”

The Case of variae lectiones in Classical Islamic Jurisprudence: Grammar and the Interpretation of Law

“…45 He inferred that Qur'ānic manuscripts exhibit the ʿUthmānic text and if one were to remove the collection reports as 'never having occurred', one arrives at the conclusion that the recension of the Qurʾān was the work of the Prophet [25, 124/741), reckoning that they appeared in the first quarter of the second century, although, his view is also that such materials could hypothetically have been acquired from earlier informants. 46 More recently, Shady Nasser posited a legal nexus to the proliferation of readings, arguing that they continued to multiply exponentially until the time Ibn Mujāhid authored his seminal Kitāb al-Sabʿa. However, Nasser is not specifically concerned with the legal significance of the variant readings, but rather his supposition is that readings were freely amalgamated and synthesised by reader specialists in ways which mirrored conventions adopted for broaching the interpretation of law (aḥkām): in the sense that ijtihād (considered opinion) and ikhtiyār (personal preference) were key elements which guided the processes of authentication and selection.…”