By Aisha Y. Musa (auth.)
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Additional info for Ḥadīth As Scripture: Discussions on the Authority of Prophetic Traditions in Islam
32 Once again, Kern’s assessment helps to make clear why 4Umar is the ideal figure to find at the center of the disputes over the authority of the Madith. The nature of revelation and the role of the Prophet are at the heart of those disputes. The Early Controversies 29 The Prophet’s Reported Prohibition It is not only 4Umar who is credited with prohibiting the writing of extra-Qur’anic materials from the Prophet. In addition to the stories of 4Umar’s objection, the canonical collections of Madith also report a direct command from the Prophet prohibiting his followers from writing down anything on his authority other than the Qur’an and ordering those who had done so to erase what they had written.
33 As with the mikma verses, the majority of early commentators are silent on 59:7. However, there are three notable exceptions: al-Shafi4i’s contemporaries, al-Farra’ (d. 207) and 4Abd al-Razzaq (d. 211), and Hud ibn Mumakkam. 34 The second commentator 4Abd al-Razzaq al-San4ani does not comment on the phrase adduced by al-Shafi4i. 35 Thus, neither of those of al-Shafi4i’s contemporaries who comment on 59:7 offers an interpretation that suggests that of al-Shafi4i. However, even more interesting is Hud ibn Mumakkam’s commentary, which differs from those of al-Shafi4i’s two contemporaries.
Furthermore, the adherents of kalam are clearly divided about affirming the validity of reports from God’s messenger (peace and blessings be upon him); some others whom the general public considers jurists are also divided about it. As for some of them, they are excessive in following blindly, making light of rational inquiry, heedlessness and hastening to gain popular authority. 12 As this extract indicates, refuting those who reject Prophetic reports is the main purpose of Kitab Jima4al-4Ilm.