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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 - »
'^^ J\ 'ifi J l ^^ i j ^ - •i Jli ^ 4-JJi Jj_^j j i ^ ' a - ^ u j ,
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
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