Orientalism and Muslim Historical Critical Methods

  • Sajid Shahbaz Khan Associate Professor University of Central Punjab, Lahore
Keywords: Historicity, Modes of transmission, Tawātur, Khabr al-Wahid

Abstract

Abstract Views: 88

Apart from the orientalists` ignorance, bias and grudges, there is a very basic academic reason which takes them away from the position that Muslims hold in the study of Islam and Islamic Civilization, even if they try hard to be objective in their studies. That reason, in its core, is epistemic. Muslims were forced to believe only in the truth. For that, they devised methods to determine the truthfulness of knowledge. In this article, I particularly discussed the methods with which they studied the authenticity of a transmitted knowledge; historicity. Two methods of transmission are discussed; Tawātur and Khabr al-Wāhid. What these concepts are and how they are helpful in determining the truthfulness of knowledge are explained. How tawātur provides absolute knowledge, while khabr al-wāhid does not. These methods are named as Muslim Historical Critical Methods for better understanding. Orientalists rejected many authentic contents of Islam because they were ignorant of these methods. Therefore, their rejections are sometime too absurd for Muslims to believe in the objectivity of their research.

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References

al -Baqara 2: 170; al-Maida 05:104; al Araf 07: 28; al-Anbiya 21:53,54; Al-Shuara
26:74-80; Luqman 31:21; Az-Zukhruf 43:22-24.
2
al- Anaam 06: 138; al-e-Imran 03:94; an-Nisa 04:50.
3
Al-Anaam 06:21,93.
4
Imam Bukhari, Sahih Bukhari, (vol.1) Hadith no. 70-74, which reads as “whoever
lies upon me (the Prophet) deliberately, let him take his seat in the Fire”.
5
An adjective derived from tawātur convey the meanings of continuous.
6
A person who is skilled in reading the text of the Qur`ān, with all its etiquettes, and
rules and regulations.
7
Allāmah means scholar of big stature.
8
Muhammad bin Alial-Shaukani, Irshād al-Fahūl ilā Tahqīq al-Haq Min `Ilm alŪsūl, (Damascus, Daar al KItab, 1999), 1:128.
9
Muhammad bin Idris Shafi, al-Risālah(Mansura : Dār al-Wafā, 2001), 199.
10 Mannā`al-Qattān, Tārīkh Tashrī` al-Islāmī (Beirut : Mu’asasah al-Risālah, 1987),
292.
11 Ibid., 276.
12 An agreement of jurists in a specific era on a sharia ruling.
13 Yūsuf Ibn `Abd Allah Ibn`Abd Al-Barr, Jāmi` Bayān al-`Ilm wa Fadlihi. Edited by
Ubayī al-Ashbāl al-Zuhayrī.(Cairo: Dār ibn al-Jawzī, 1994), 1:778-779.
14 Muhammad bin Ali al-Shaukānī, Irshād al-Fahūl ilā Tahqīq al-Haq Min `Ilm alŪsūl (Damscus: Dār al-Kitāb, 1999), 1:133.
15 One test is about narrator`s chain in the light of `ilm al-rijāl and usūl al-Hadith and
second is the test of darāyat. Explanation of darāyat is coming ahead.
16 Experts of Hadith
17 Ahmad Ibn `Ali al-Khatībal-Baghdādī, Al-Kifāyah Fī `Ilm al-Rawayah. Edited by
Abū `Abd Allah al-Sūrqī and Ibrāhīm Hamadī al-Madnī, (Medina: Al-Maktabah al-
`Ilmīyah, 2000), 492.
Published
2019-04-01
How to Cite
Sajid Shahbaz Khan. 2019. “Orientalism and Muslim Historical Critical Methods ”. Journal of Islamic Thought and Civilization 4 (1), 75-81. https://journals.umt.edu.pk/index.php/JITC/article/view/51.
Section
Articles