Origins of Muhammadan Jurisprudence
Origins of Muhammadan Jurisprudence
خپرندوی
Oxford At The Clarendon Press
د چاپ کال
۱۹۵۰ ه.ق
ژانرونه
ARGUMENTS FOR AND AGAINST TRADITIONS 53
C. ARGUMENTS IN FAVOUR OF TRADITIONS FROM THE PROPHET
We have had to review in section B, in connexion with the arguments brought forward against the traditions from the Prophet, a number of those adduced in their favour. The present section is, therefore, confined to those arguments of the traditionists which have not been already discussed.
The argument that the Koran is more authoritative than traditions from the Prophet is countered by the assertion that the Prophet to whom the Koran was revealed, knew best how to interpret it, and that he acted as Allah ordered him to act (Ikh. 404). This reasoning is put into the mouth of Sa'id b. Jubair and of 'Umar himself.1 The fear is expressed that unsound doctrine will follow a widespread knowledge of the Koran,2 and the Prophet is made to declare that the Koran alone is no guarantee against error.3 One decision of the Prophet is put in a pointed manner under the aegis of the Koran, although it does not occur there.4 A tradition related by Muttalib b. Hantab from the Prophet claims that the sunna, as embodied in traditions from the Prophet, contains all orders and prohibitions in the same way as the Koran; it makes the Prophet say: 'I have left nothing on which Allah has given you an order, without giving you that order, and nothing on which Allah has given you a prohibition, without giving you that prohibition' (Ris. 15). This Muttalib b. Hantab, who is mentioned also elsewhere in Shafi'i, is ostensibly a Companion of
1 Dārimī, Bāb al-sunna gādiya 'alā kitāb Allāh; Bāb ittibā' al-sunna.
2 Abū Dāwūd, Bāb fi luzūm al-sunna.
3 Tirmidhi, Bāb ma ja' fi dhahab al-'ilm: the Prophet predicts the disappearance of knowledge; Ziyad b. Labid remarks: 'But we have got the Koran'; the Prophet replies: 'Surely you are not one of the scholars of Medina; consider what happened to the Jews and Christians although they had the Torah and the Gospel.' Jubair b. Nufair has it confirmed by 'Ubada b. Samit that Abul-Darda' relates this tradition correctly.—The tradition presupposes the claim of Medina to be the home of the true sunna, and is, therefore, later than Shafi'i (see above, p. 8). The names of the two Companions on whose authority it is related are taken from the two versions of the tradition on Mu'awiya which expresses a similar tendency in favour of traditions from the Prophet (see below, p. 55).
4 Muw. iv. 7; Muw. Shaib. 305: the Prophet is asked to give judgment according to the Koran, on a married woman and an unmarried man who have committed adultery; he has the woman lapidated and the man flogged and banished. This is obviously later than the Iraqian traditions on the problem of banishment (see below, p. 209).
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