Abdal Hakim Murad - The Cambridge Companion to Islamic Theology

32 M. A. S. Abdel Haleem
5. Some Shı‘ite scholars disputed the canonical text; see Meir M. Bar-Asher,
‘‘Shı‘ism and the Qur’an’’, Encyclopedia of the Qur’an, iv, pp.593–604.
Over the last quarter-century there have been theories contesting the
traditional history of the Qur’an, and maintaining that it was canonised at
a later date. For a survey and discussion of these views see Angelika
Neuwirth, ‘‘The Qur’an and history – a disputed relationship’’, Journal of
Qur’anic Studies 5 (2003), pp. 1–18; Harald Motzki, ‘‘The collection of the
Qur’an: a reconsideration of Western views in light of recent methodological
developments,’’ Der Islam (2001), pp. 2–34.
6. Mus t afa al-Siba‘ı, al-Sunna wa-makanatuha fi’l-tashrı‘ (Beirut, 1978),
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p. 47.
7. Muhammad Zubayr Siddiqi, H adıth Literature: Its Origin, Development,
and Special Features (Cambridge, 1993), p. 2.
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8. Traditional sources suggest that the number of those who saw or heard
him exceeded 100,000 by the end of his life; Siddiqi, H adıth Literature,
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p. 15.
9. M. A. S. Abdel Haleem, ‘‘The Prophet Muh ammad as a teacher:
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implications for Hadith literature’’, The Islamic Quarterly 46/2 (2002),
pp. 121–37.
10. Tirmidhı, ‘Ilm, 7.
11. Siddiqi, H adıth Literature, pp.24–7.
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12. Hadith anthologies came to be compiled in a variety of formats, of which
the main three are: (1) Musnad, where the material is arranged under the
names of the Companions who transmitted it. The most famous of these
was the Musnad of Ah mad ibn H anbal (d. 855). (2) S ah ıh , where material
_ _ _ _ _
is arranged under subject headings. The most influential of these is the
S ah ıh of al-Bukharı (d.870). (3) Sunan, where the material is arranged
_ _ _
under specific legal and doctrinal subject headings. The most reputed of
these was the Sunan of al-Tirmidhı (d.892).
13. See the role of the hadith later in this chapter.
14. Shaltut, 53–65; for the difficulty of declaring someone a non-Muslim see
Sherman Jackson, On the Boundaries of Theological Tolerance in Islam:
Abu H amid al-Ghazalı’s Fays al al-Tafriqa (Karachi, 2002).
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15. See for instance the opening of his commentary to Qur’an 2:255.
16. Ezzeddin Ibrahim and Denys Johnson-Davies, An-Nawawi’s Forty
Hadiths (Beirut, 1976), p. 30.
17. The scripture’s hearers are urged to consider their surroundings and their
own selves (e.g. 10:101; 51:21). Scores of rhetorical questions are
addressed to disbelievers, such as ‘‘Do you not reflect?’’ ‘‘Do you not
see?’’ ‘‘Do you not use your reason?’’ ‘‘Do their minds command them to
do so?’’ (52:32).
18. Bukharı, Riqaq, 23.
19. Bukharı, Iman, 70.
20. Soubhi el-Saleh, La vie future selon le Coran (Paris, 1971); see also
Marcia Hermansen’s chapter (15) inthepresentvolume.
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