Английская Википедия:Historiography of early Islam

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Шаблон:Short description Шаблон:Islamic studies sidebar

The historiography of early Islam is the secular scholarly literature on the early history of Islam during the 7th century, from Muhammad's first purported revelations in 610 until the disintegration of the Rashidun Caliphate in 661, and arguably throughout the 8th century and the duration of the Umayyad Caliphate, terminating in the incipient Islamic Golden Age around the beginning of the 9th century.

Primary sources

7th-century Islamic sources

7th-century non-Islamic sources

There are numerous early references to Islam in non-Islamic sources. Many have been collected in historiographer Robert G. Hoyland's compilation Seeing Islam As Others Saw It. One of the first books to analyze these works was Hagarism authored by Michael Cook and Patricia Crone. Hagarism contends that looking at the early non-Islamic sources provides a much different picture of early Islamic history than the later Islamic sources do. The date of composition of some of the early non-Islamic sources is controversial. Hagarism has been widely dismissed by academics as being too conjectural in its hypothesis and biased in its sources.[8][9]

Epigraphy

According to archaeologists Yehuda D. Nevo and Judith Koren, there are thousands of pagan and monotheist epigraphs or rock inscriptions throughout the Arabian peninsula and in the Syro-Jordanian desert immediately north, many of them dating from the 7th and 8th century.[11] According to historian Leor Halevi, Muslim tombstones from 30-40 AH / 650-660 CE named Allah (Arabic for God) and referred to the names of the months of the Hijri calendar, but showed few other indications of Islamization. From 70-110 AH/690-730 CE, Muslim tombstones began to reveal deeper signs of Islamization, invoking Muhammad and quoted from the Quran.[12]

Some epigraphs found from the first century of Islam include:

  • Analysis of a sandstone inscription found in 2008[13] determined that it read: "In the name of Allah/ I, Zuhayr, wrote (this) at the time 'Umar died/year four/And twenty." It is worthwhile pointing out that caliph Umar bin al-Khattāb died on the last night of the month of Dhūl-Hijjah of the year 23 AH, and was buried next day on the first day of Muharram of the new year 24 AH/644 CE. Thus the date mentioned in the inscription (above) conforms to the established and known date of the death of ʿUmar bin al-Khattāb.[14]Шаблон:Dubious
  • Jerusalem 32 - An Inscription unearthed at the south-west corner of the Ḥaram al-Sharīf in Jerusalem during excavations conducted by Professor Benjamin Mazar of the Hebrew University of Jerusalem in 1968 from 32 AH / 652 CE mentions, "In the name of Allah, the Beneficent, the Merciful...the protection of Allah and the guarantee of His Messenger... And witnessed it ʿAbd al-Raḥmān bin ʿAwf al-Zuhrī, and Abū ʿUbaydah bin al-Jarrāḥ and its writer - Muʿāwiya....the year thirty two"[15]
  • An Inscription, at Taymāʾ, Saudi Arabia, c. 36 AH / 656 CE reads, "I am Qays, the scribe of Abū Kutayr. Curse of Allah on [those] who murdered ʿUthmān ibn ʿAffān and [those who] have led to the killing without mercy."[16] Greek Inscription In The Baths Of Hammat Gader, 42 AH / 662-63 CE mentions, "In the days of the servant of God Muʿāwiya (abdalla Maavia), the commander of the faithful (amēra almoumenēn) the hot baths of the people there were saved and rebuilt..."[17]
Greek Inscription In The Baths Of Hammat Gader, 42 AH / 662-63 CE
Greek Inscription In The Baths Of Hammat Gader, 42 AH / 662-63 CE Mentioning Caliph Muawiyah
  • Tombstone of a woman named ʿAbāssa Bint Juraij, kept in Museum of Islamic Art Cairo, from 71 AH / 691 CE mentions,"In the name of God, the Merciful, the Compassionate. The greatest misfortune for the people of Islām (ahl al-Islām) is the death of Muḥammad the Prophet, Peace be upon him..."[12][18]
  • An Inscription at Ḥuma al-Numoor, near Ṭāʾif from 78 AH / 697-698 CE mentions, "This was written in the year the Masjid al-Ḥarām was built in the seventy eighth year."

Traditional Muslim historiography

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Religious sciences of biography, hadith, and Isnad

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Muslims believe that the historical traditions first began their development in the early 7th century with the reconstruction of Muhammad's life following his death. Because narratives regarding Muhammad and his companions came from various sources and a great many contradicted each other, it was necessary to verify which sources were more reliable. In order to evaluate these sources, various methodologies were developed, such as the "science of biography", "science of hadith" and "Isnad" (chain of transmission). These methodologies were later applied to other historical figures in the Muslim world.

Ilm ar-Rijal (Arabic) is the "science of biography" especially as practiced in Islam, where it was first applied to the sira, the life of the prophet of Islam, Muhammad, and then the lives of the four Rightly Guided Caliphs who expanded Islamic dominance rapidly. Since validating the sayings of Muhammad is a major study ("Isnad"), accurate biography has always been of great interest to Muslim biographers, who accordingly attempted to sort out facts from accusations, bias from evidence, etc. The earliest surviving Islamic biography is Ibn Ishaq's Sirat Rasul Allah, written in the 8th century, but known to us only from later quotes and recensions (9th–10th century).

The "science of hadith" is the process that Muslim scholars use to evaluate hadith. The classification of Hadith into Sahih (sound), Hasan (good) and Da'if (weak) was firmly established by Ali ibn al-Madini (778CE/161AH – 849CE/234AH). Later, al-Madini's student Muhammad al-Bukhari (810–870) authored a collection that he believed contained only Sahih hadith, which is now known as the Sahih Bukhari. Al-Bukhari's historical methods of testing hadiths and isnads is seen as the beginning of the method of citation and a precursor to the scientific method. I. A. Ahmad writes:[19]

Шаблон:Blockquote

Other famous Muslim historians who studied the science of biography or science of hadith included Urwah ibn Zubayr (died 712), Wahb ibn Munabbih (died 728), Ibn Ishaq (died 761), al-Waqidi (745–822), Ibn Hisham (died 834), al-Maqrizi (1364–1442), and Ibn Hajar Asqalani (1372–1449), among others.

Historiography, cultural history, and philosophy of history

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The first detailed studies on the subject of historiography itself and the first critiques on historical methods appeared in the works of the Arab Muslim historian and historiographer Ibn Khaldun (1332–1406), who is regarded as the father of historiography, cultural history,[20] and the philosophy of history, especially for his historiographical writings in the Muqaddimah (Latinized as Prolegomena) and Kitab al-Ibar (Book of Advice).[21] His Muqaddimah also laid the groundwork for the observation of the role of state, communication, propaganda and systematic bias in history,[22]Шаблон:Incomplete short citation and he discussed the rise and fall of civilizations.

Franz Rosenthal wrote in the History of Muslim Historiography:

Шаблон:Blockquote

In the Muqaddimah, Ibn Khaldun warned of seven mistakes that he thought that historians regularly committed. In this criticism, he approached the past as strange and in need of interpretation. The originality of Ibn Khaldun was to claim that the cultural difference of another age must govern the evaluation of relevant historical material, to distinguish the principles according to which it might be possible to attempt the evaluation, and lastly, to feel the need for experience, in addition to rational principles, in order to assess a culture of the past. Ibn Khaldun often criticized "idle superstition and uncritical acceptance of historical data." As a result, he introduced a scientific method to the study of history, which was considered something "new to his age", and he often referred to it as his "new science", now associated with historiography.[23] His historical method also laid the groundwork for the observation of the role of state, communication, propaganda and systematic bias in history,[22]Шаблон:Incomplete short citation and he is thus considered to be the "father of historiography"[24][25] or the "father of the philosophy of history".[26]

World history

Muhammad ibn Jarir al-Tabari (838–923) is known for writing a detailed and comprehensive chronicle of Mediterranean and Middle Eastern history in his History of the Prophets and Kings in 915. Abu al-Hasan 'Alī al-Mas'ūdī (896–956), known as the "Herodotus of the Arabs", was the first to combine history and scientific geography in a large-scale work, Muruj adh-dhahab wa ma'adin al-jawahir (The Meadows of Gold and Mines of Gems), a book on world history.

Until the 10th century, history most often meant political and military history, but this was not so with Central Asian historian Biruni (973–1048). In his Kitab fi Tahqiq ma l'il-Hind (Researches on India), he did not record political and military history in any detail, but wrote more on India's cultural, scientific, social and religious history.[27] Along with his Researches on India, Biruni discussed more on his idea of history in his chronological work The Chronology of the Ancient Nations.[27]

Famous Muslim historians

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Modern academic scholarship

The earliest academic scholarship on Islam in Western countries tended to involve Christian and Jewish translators and commentators. They translated the readily available Sunni texts from Arabic into European languages (including German, Italian, French, and English), then summarized and commented in a fashion that was often hostile to Islam. Notable Christian scholars included:

All these scholars worked in the late 19th and early 20th centuries.

Another pioneer of Islamic studies, Abraham Geiger (1810–1874), a prominent Jewish rabbi, approached Islam from that standpoint in his "Was hat Mohammed aus dem Judenthume aufgenommen?" (What did Muhammad borrow from Judaism?) (1833). Geiger's themes continued in Rabbi Abraham I. Katsh's "Judaism and the Koran" (1962)[28]

Establishment of academic research

Other scholars, notably those in the German tradition, took a more neutral view. (The 19th-century scholar Julius Wellhausen (1844–1918) offers a prime example.) They also started, cautiously, to question the truth of the Arabic texts. They took a source-critical approach, trying to sort the Islamic texts into elements to be accepted as historically true, and elements to be discarded as polemic or as pious fiction. Such scholars included:

The revisionist challenge

Файл:Blue koran sanaa.jpg
Manuscripts found in Sana'a. The "subtexts" revealed using UV light are very different from today's Qur'an. Gerd R. Puin believed this to mean an evolving text.[29] A similar phrase is used by Lawrence Conrad for biography of Muhammad. Because, according to his studies, Islamic scientific view on the date of birth of the Prophet until the second century A.H. had exhibited a diversity of 85 years.[30]

In the 1970s the Revisionist School of Islamic Studies, or what has been described as a "wave of sceptical scholars",[31] challenged a great deal of the received wisdom in Islamic studies. They argued that the Islamic historical tradition had been greatly corrupted in transmission. They tried to correct or reconstruct the early history of Islam from other, presumably more reliable, sources—such as found coins, inscriptions, and non-Islamic sources of that era. They argue that contrary to Islamic historical tradition, "Islam was like other religions, the product of a religious evolution".[32] The idea that there was an abrupt "discontinuity between the pre-Islamic and Islamic worlds" — i.e. between Persian and Byzantine civilization and Islamic religion, governance, culture — "strains the imagination". But if "we begin by assuming that there must have been some continuity, we need either go beyond the Islamic sources" which indicate abrupt change, or "reinterpret them".[33]

The oldest of this group was John Wansbrough (1928–2002). Wansbrough's works were widely noted, but not necessarily widely read, owing to (according to Fred Donner), his "awkward prose style, diffuse organization, and tendency to rely on suggestive implication rather than tight argument".[34] Nonetheless, his scepticism influenced a number of younger scholars, including:

In 1977 Crone and Cook published Hagarism: The Making of the Islamic World, which argued that the traditional early history of Islam is a myth, generated after the Arab conquests of Egypt, Syria, and Persia to give a solid ideological foundation to the new Arab regimes in those lands. Hagarism suggests that the Qur'an was composed later than the traditional narrative tell us, and that the Arab conquests may have been the cause, rather than the consequence, of Islam. The main evidence adduced for this thesis consisted of contemporary non-Muslim sources recording many early Islamic events. If such events could not be supported by outside evidence, then (according to Crone and Cook) they should be dismissed as myth.

Crone defended the use of non-Muslim sources saying that "of course these sources are hostile [to the conquering Muslims] and from a classical Islamic view they have simply got everything wrong; but unless we are willing to entertain the notion of an all-pervading literary conspiracy between the non-Muslim peoples of the Middle East, the crucial point remains that they have got things wrong on very much the same points."[32]

Crone and Cook's more recent work has involved intense scrutiny of early Islamic sources, but not their total rejection. (See, for instance, Crone's 1987 publications, Roman, Provincial, and Islamic Law[35] and Meccan Trade and the Rise of Islam,[36] both of which assume the standard outline of early Islamic history while questioning certain aspects of it; also Cook's 2001 Commanding Right and Forbidding Wrong in Islamic Thought,[37] which also cites early Islamic sources as authoritative.)

Both Crone and Cook have later suggested that the central thesis of their book "Hagarism: The Making of the Islamic World" was mistaken because the evidence they had to support the thesis was not sufficient or internally consistent enough. Crone has suggested that the book was “a graduate essay" and "a hypothesis," not "a conclusive finding.”[38]

In 1972 construction workers discovered a cache of ancient Qur'ans – commonly known as the Sana'a manuscripts – in a mosque in Sana'a, Yemen. The German scholar Gerd R. Puin has been investigating these Qur'an fragments for years. His research team made 35,000 microfilm photographs of the manuscripts, which he dated to the early part of the 8th century. Puin has not published the entirety of his work, but has noted unconventional verse orderings, minor textual variations, and rare styles of orthography. He has also suggested that some of the parchments were palimpsests which had been reused. Puin believed that this implied an evolving text as opposed to a fixed one.[39]

Karl-Heinz Ohlig has also researched Christian/Jewish roots of the Qur'an and its related texts. He sees the name Muhammad itself ("the blessed", as in Benedictus qui venit) as part of that tradition.[40][41]

In their study of the traditional Islamic accounts of the early conquest of different cities—Damascus and Caesarea in Syria, Babilyn/al-Fusat and Alexandria in Egypt, Tustar in Khuzistan and Cordoba in Spain—scholars Albrecht Noth and Lawrence Conrad find a suspicious pattern whereby the cities "are all described as having fallen into the hands of the Muslims in precisely the same fashion". There is a

"traitor who, ... points out a weak spot in the city's fortification to the Muslim besiegers; a celebration in the city which diverts the attention of the besieged; then a few assault troops who scale the walls, ... a shout of Allahu akbar! ... from the assault troops as a sign that they have entered the town; the opening of one of the gates from inside, and the onslaught of the entire army."

They conclude these accounts can not be "the reporting of history" but are instead stereotyped story tales with little historical value.[42]

Contemporary scholars have tended to use the histories rather than the hadith, and to analyze the histories in terms of the tribal and political affiliations of the narrators (if that can be established), thus making it easier to guess in which direction the material might have been slanted. Notable scholars include:

An alternative postrevisionist approach has made use of hadith of uncertain authenticity to tell a history of early Islam after the death of Muhammad. Here the key has been to analyze hadith as collective memories that shaped the culture and society of urban Muslims in the late seventh and eighth centuries CE. Muhammad′s Grave: Death Rites and the Making of Islamic Society by Leor Halevi is an example of this approach.[43]

Scholars combining traditional and academic scholarship

A few scholars have attempted to bridge the divide between Islamic and Western-style secular scholarship.

They have completed both Islamic and Western academic training.

See also

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References

Шаблон:Reflist

Bibliography

External links

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  1. ↑ Шаблон:Cite web
  2. ↑ Шаблон:Cite web
  3. ↑ Шаблон:Cite web
  4. ↑ 4,0 4,1 Шаблон:Cite journal
  5. ↑ Шаблон:Cite book
  6. ↑ Sachedina (1981), pp. 54–55 * Landolt (2005), p. 59 * Modarressi (2003), pp 82–88 * Dakake (2007), p.270
  7. ↑ Gleave, R. (2015). Early Shiite hermeneutics and the dating of Kitāb Sulaym ibn Qays. Bulletin of the School of Oriental and African Studies, 78(01), 83–103. doi:10.1017/s0041977x15000038
  8. ↑ Шаблон:Cite book
  9. ↑ Шаблон:Cite book
  10. ↑ Шаблон:Cite web
  11. ↑ Neva & Koren, "Methodological Approaches to Islamic Studies", 2000: p.437-8
  12. ↑ 12,0 12,1 Halevi, Leor. “The Paradox of Islamization: Tombstone Inscriptions, Qurʾānic Recitations, and the Problem of Religious Change.” History of Religions 44, no. 2 (2004): 120–52. https://doi.org/10.1086/429230.
  13. ↑ Шаблон:Cite web
  14. ↑ Шаблон:Cite web
  15. ↑ Шаблон:Cite journal
  16. ↑ Шаблон:Cite journal
  17. ↑ Шаблон:Cite journal
  18. ↑ Шаблон:Cite journal
  19. ↑ Шаблон:Cite book
  20. ↑ Mohamad Abdalla (Summer 2007). "Ibn Khaldun on the Fate of Islamic Science after the 11th Century", Islam & Science 5 (1), p. 61-70.
  21. ↑ S. Ahmed (1999). A Dictionary of Muslim Names. C. Hurst & Co. Publishers. Шаблон:ISBN.
  22. ↑ 22,0 22,1 H. Mowlana (2001). "Information in the Arab World", Cooperation South Journal 1.
  23. ↑ Ibn Khaldun, Franz Rosenthal, N. J. Dawood (1967), The Muqaddimah: An Introduction to History, p. x, Princeton University Press, Шаблон:ISBN.
  24. ↑ Salahuddin Ahmed (1999). A Dictionary of Muslim Names. C. Hurst & Co. Publishers. Шаблон:ISBN.
  25. ↑ Шаблон:Cite book
  26. ↑ Dr. S. W. Akhtar (1997). "The Islamic Concept of Knowledge", Al-Tawhid: A Quarterly Journal of Islamic Thought & Culture 12 (3).
  27. ↑ 27,0 27,1 M. S. Khan (1976). "al-Biruni and the Political History of India", Oriens 25, p. 86-115.
  28. ↑ Online text: Шаблон:Cite web
  29. ↑ Шаблон:Cite web
  30. ↑ Шаблон:Cite journal
  31. ↑ Donner 1998 p. 23
  32. ↑ 32,0 32,1 Crone, P., Slaves on Horses, Cambridge, 1980, 15-16
  33. ↑ statement of the July 1975 Fifth colloquium of the Near Eastern History Group of Oxford University, cited in Шаблон:Cite book
  34. ↑ Donner 1998 p. 38
  35. ↑ Шаблон:Cite book
  36. ↑ Шаблон:Cite book
  37. ↑ Шаблон:Cite book
  38. ↑ Шаблон:Cite journal
  39. ↑ Atlantic Monthly Journal, Atlantic Monthly article: What is the Koran Шаблон:Webarchive ,January 1999
  40. ↑ Ohlig, The Hidden Origins of Islam: New Research into Its Early History, Muhammad as a Christological Honorific Title 2008 interview http://www.qantara.de/webcom/show_article.php/_c-478/_nr-756/i.html
  41. ↑ Der frühe Islam: eine historisch-kritische Rekonstruktion anhand zeitgenössischer Quellen, Karl-Heinz Ohlig, p.333, Verlag Hans Schiler, 2007
  42. ↑ Шаблон:Cite book cited in Шаблон:Cite book
  43. ↑ Halevi, Leor. Muhammad's Grave : Death Rites and the Making of Islamic Society. New York (N.Y.): Columbia University Press, 2007 and 2011.
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