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OePARTMENT OF SUNNI THEOLOGY ALIGARH MUSLIM UNIVERSITY

AUGARH-202 002, INDIA

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CERTIFICATE

This is to certify that the research work entitled "/MAM

MOHAMMAD BIN MUSLIM SHAHAB -AL-ZOHRr for the award of

Ph.D. in Sunni Theology is an original work, which has been done by

Mr. Mohd. Meezcinur Rahman under my supervision and guidance.

(Dr. Mohd. Saleem Qasmi) Supervisor

IMAM MOHAMMAD BIN MUSLIM BIN SHAHAB AL-ZOHRI

THESIS SUBMITTED FOR THE AWARD OF THE DEGREE OF

23octor of $I)tIos(opI)p IN

SUNNI THEOLOGY

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BY

MOHD. MEEZANUR RAHMAN

UNDER THE SUPERVISION OF

OR. MOHD. SALEEM QASMI (SR. LECTURER)

DEPARTMENT OF SUNNI THEOLOGY ALIGARH MUSLIM UNIVERSITY

ALIGARH (INDIA)

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A A.

I • •

(iyr>rt'>^'(4^

irq

\r*

j>^r

J)

When the Umayyad caliph 'abd al-Malik wished

to stop the pilgrimages to Mecca because he

was worried lest his rival 'abd allah b. Zubayr

should force the Syrians journeying ot the holy

places in Hijaz to pay him homage, he had

recourse to the expedient of the doctrine of the

vicarious hajj to the Qubbat al-sakhra in

Jerusalem. He decreed that the obligatory

circumambulation (tawaf) could take place at

the sacred place in Jerusalem with the same

validity as that around the Ka'ba ordained in

Islamic Law. The pious theologian al-Zuhri was

given the task of justifying this politically

in

motivated reform of religious life by making up

and spreading a saying traced back ot the

Prophet, according to which there are three

mosques to which people may make

pilgrimages: those in Mecca, Medina and

Jerusalem. This hadith shows its sarp

tendentiousness in an addit ion which,

apparently, belonged to its original form but

was later neglected by levelling orthodoxy in

this and related sayings: and a prayer in the

Bayt al-Maqdis of Jerusalem is better than a

thousand prayers in other holy places, i.e. even

Mecca or Medina. Later, too, 'abd al-Malik is

quoted when the pilgrimage to Jerusalem is to

be equated with that to Mecca, etc. I,

irr

\J^ J^} c:^ (i r ^"^ ii Ji

-./jt iLv^/ r^ iO^^y A i l

If any external proof were needed of the forgery

of tradition in the Umayyad period, it may be

found in the express statement of Al Zuhri:

These princes have compiled us to write

hadith. Undoubtedly the hadith exalting the

merit of the pilgrimage to the Qubbatu-l-sakhra

at Jerusalem is a survival of the traditions Al

Zuhri composed. ^

i r r

4JU1 c-o ^ jA LJUW i j J l i j _ UJl 2 ^ ASL» ^^JJI r J J ^ ^ I J - »

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jPJ ^JAJ jiU--Ji _ i JUw? UJ L^-IP 4^Ji M^j iririiJ* 4JLJ1J J—>j

131 J ^bJJl jj2--» l^-lP J I P J 4J 5y(-A)l (jif- ^ 4.J»^I ^Li-a

^ ^A-a( ^ ^bl ^ ( J L . 131

i / ^ ^ ^ /^i> (J( i^ d'v- c/ - ^ '> / ( ^ J> ') -^-y

c^. (yujfd^'jz.Jic/'J^^^^/^ y JLif/^ u^ J^/iji{

i r r

\r^

'^ i/jfCijA'i^^ L uTi eT -; Or^Sd^^i^^ iP^u^X^^ iS^i}^B)/j!f

i n

«L Oi^hi\<z^ JUI^ ( j y ^ l ^ V l - (Ji^'c^ ^ ' V " ^ (Ji^'w:!^ LTc^ ff/f^

ir^

irA

How the Umayyads made it their business to

put into circulation hadiths which seemed to

them desirable, and how people of the type of

the pious al-Zuhri acquiesced in being their

tools though they certainly were not guided by

selfish motives but merely by reasons of state

expediencyis to be seen from evidence

preserved by al-Khatib al-Baghdadi which

deserves to be considered in this context, i l

m

ir»

fr-J^

Here we find an account which is handed down

by various "ways' from Abd al-Razzaq (d.211), a

disciple of Ma'mar b.Rashid (d.153), in the

name of the latter; Ma'mar himself belonged to

the group of the disciples of al-Zuhri. This

account tells us that the Umayyad Ibrahim b.

al-Walid- it is not stated whether he was the

subsequent ruler of this name (d.126) came to

al-Zuhri with a note-book he had written, and

asked his permission to spread the saying

contained in it as hadiths communicated by al

in

Zuhri.

The latter give his permission early who else

could have told you the hadiths?^

irr

irr

(H^

The Ma'mar just mentioned preserved a

characteristic saying by al-Zuhri these emirs

forced people to write hadiths (akrahana alayhi

ha ula'i' l-umara). This account can only be

understood on the assumption of al-Zuhri's

willingness to lend his name, which was in

general esteemed by the Muslim community, to

the government's wishes.^*

i r r

\rc)

fir

Al-Zuhri did not belong to the circle of the

irrceoncilable but to those who thought a

modus Vivendi with the government was

desirable. He did not avoid the court but moved

unhesitatingly in the ruler's entourage.^!

i n

irz.

A A.

and we even see him, during a pilgrimage of

al-Hajjaj. eXol^

c^/tf' i"V^i' 0^^ \S6fji\

irA

He was employed by Hisham as tutor to the

prince.etc. ^

- (^^J Sd^/^ U^^[ 66U 6/

\n

^^jj

and under Yazid II he even consented to

accept the office of judge. Al-Zuhri did not have

to consider scruples about accepting public

office under the Umayyads since he had

always shown himself willing to co-operate with

the ruling powers. 13

^a*

Muslim Studies, Ignaz Goldziher, Oxford London, I

1971, V-ll, P-44

The introduction of Islam, Gulliam N.A. Oxford X

London, Pag: 50.

rrA.rrr/r^i^c:-^

Muslim Studies, Ignaz Goldziher, P-46 ^

Muslim Studies, Ignaz Goldziher, P-46,47 ^

Li l (A

Muslim Studies, Ignaz GoJdzilier, P-47 »

Muslim Studies, Ignaz Goldziher, P-47 IJ

Muslim Studies, Ignaz Goldziher, P-47 IT

Muslim Studies, Ignaz Goldziher, P-47 ^

Muslim Studies, Ignaz Goldziher, P-47 ^9

lar

Kir

1 6

161

62) Muslim Studies, Ignaz Goldziher, Oxford London, 1971

63) The introduction of Islam, Gulliam N.A. Oxford

London, 1960