International Journal of Civil Engineering and Technology (IJCIET) Volume 9, Issue 10, October 2018, pp. 2216–2224, Article ID: IJCIET_09_10_217 Available online at http://iaeme.com/Home/issue/IJCIET?Volume=9&Issue=10 ISSN Print: 0976-6308 and ISSN Online: 0976-6316
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ANNEMARIE SCHIMEL AND HER METHODOLOGY IN DEALING WITH HADITH: AN OVERVIEW
Ahmad Yunus Mohd Noor* Center for Akidah & Global Peace, Faculty of Islamic Studies, Universiti Kebangsaan Malaysia, Bangi, Selangor, Malaysia.
Asmilyia Mohd Mokhtar Quranic Language Department, CELPAD, International Islamic University of Malaysia, CFS, Kuantan, Malaysia.
Zaizul Abd Rahman Center for Akidah & Global Peace, Faculty of Islamic Studies, Universiti Kebangsaan Malaysia, Bangi, Selangor, Malaysia.
Ahmad Dahlan Salleh Center for Contemporary Fiqh & Syariah Compliance, Faculty of Islamic Studies, Universiti Kebangsaan Malaysia, Bangi, Selangor, Malaysia. *Corresponding Author Email: [email protected]
ABSTRACT Annemarie Schimel is considered as one of the prominent western thinkers and scholars in contemporary Orientalists world. She has produced a numerous intellectual references comprehensively such as; And Muhammad is His Messenger: The Veneration of the Prophet in Islamic Piety, Mystical Dimensions of Islam, and Deciphering the Signs of God: A Phenomenological Approach to Islam. This paper attempts to analyze Annemarie Schimel’s philosophy of thoughts in dealing with hadith. This was investigated from her ideas and broad understanding of its principle and underlying purposes. The essential understanding of the principle of prophetic hadith was analytically discussed in her writings. The finding shows that Annemarie Schimel's works on prophetic hadith does make sense to contemporary practice and modern context of Islam. It set forth important approach and methodology towards protecting prophetic hadith, eventhough her methodology has been critically by some of prominet Muslim scholars due to contradiction between her methodology and Islamic principle methodology, but some of her point of views acceptable as its tally with Muslim scholars' viewpoints. Key words: Annemarie Schimel, Methodology, Hadith, Prophet.
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Cite this Article: Ahmad Yunus Mohd Noor, Asmilyia Mohd Mokhtar, Zaizul Abd Rahman and Ahmad Dahlan Salleh, Annemarie Schimel and her Methodology in Dealing with Hadith: An Overview, International Journal of Civil Engineering and Technology (IJCIET) 9(10), 2018, pp. 2216–2224. http://www.iaeme.com/IJCIET/issues.asp?JType=IJCIET&VType=9&IType= 10
1. INTRODUCTION Schimel's study of Hadith focusing more on the study of the Prophet Muhammad (PBUH) which is the first source in the Hadith. Schimel was attracted to the personal experience of the Prophet Muhammad (PBUH) when she was a teenager. She had a work written by Syed Ameer Ali, The Life and Teaching of Muhammad and The Spirit of Islam and Andrae‟s work, Tor Die Person Muhammads in Lehre Und Glaube Seiner Gemeinde. She also read poems that narrated about the miracle that occurred during the birth of the Prophet Muhammad (PBUH) as written in the Mevlud-i Serif by Suleyman Chelebi besides the poems of praise to the Prophet Muhammad (PBUH) which it contained in the work of Muhammad Iqbal, the famous poet. Schimel life which exposed to the stories of the Prophet Muhammad (PBUH) since her childhood period lead her to study this field and produced a works or publication about the Prophet Muhammad (PBUH) (Schimel 1991: 11). Her writing about the Prophet Muhammad (PBUH) gave the true representation of the personality of the Prophet Muhammad (PBUH) as the best exemplary to all mankind. Furthermore, it is already noted in the authentic sources of the Muslims as in the Qur‟an and the Hadith. Then, the stories of that truth are derived from one generation to other generation until this period of time.
2. SCHIMMEL’S PHENOMENOLOGICAL METHODOLOGY Phenomenology approach is the knowledge of something that seems to be introduced when the existing scientific approach is unacceptable for its legitimacy as it is separated from the experience and activity of the original phenomenon. The conclusions of the acquired sciences are found through their own interpretation and explanation, while according to Husserl, the reality is to be understand and not to be explained. The concept of Husserl‟s phenomenology is influenced by the concept of verstehen (understanding) from Max Weber. Phenomenology is a closely related study of human experience acquired through a conscious state. Through this approach, the results are clear and accurate (Hasbiansyah 2005: 164-165). Schimel in her study also emphasized the sources obtained through phenomenological approach rather than a knowledge or conclusion obtained through the author‟s interpretation (Schimel 1991: 21). Then, she tried to understand Islam as it is or as Muslim‟s understanding. Schimel introduced of how she wanted to use this phenomenological approach on understanding the Islam is when she was teaching the history of religions at the Islamic Faculty of Divinity in Ankara University, Turkey. In class, she was tried to explain the distinction between the mysterium tremendum and the mysterium fascinans. This is the theory of how Numen or Divinity reveals itself under the two aspect which is awe-inspiring majesty and fascinating beauty. On her way of her explanation, suddenly one of her student in that class stood up and said proudly: “But, Professor, we Muslim have known that for centuries. God has two aspects: His Jalal – majesty, power and wrath and His Jamal – beauty, kindness and mercy”. That situation makes a new idea on her mind to approaching Islam from a phenomenological angle as she kept finding that Islam was badly represented in the few major books in this field whereas Islam have their own truth if the way of understanding Islam was in a right method (Schimel 1994: x). Actually, the term of mysterium tremendum and the mysterium fascinans were discussed extensively in western but that theory already found in
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Islam for centuries. Hence, to understand the Islam she choose this method and study in depth without using her own interpretation. Schimel had used a phenomenology approach because seeing Islam is misinterpreted and negative in most of the writings at that time until seeing Islam has no distinction or difference from other religions. Through this method, she has studied various things about Islam and she was said to be the most prestigious German woman and author of a Sufi Islam so that she is said to be the bridge between the Muslim world and the west (M. Maulana Marsudi 2017: 50- 51). She has a sympathy for Islam and she tried to understand the religion of Islam in accordance with the understanding of the Muslims itself and it not based on external interpretation but by using through phenomenological approach. This approach involves several things: the way of looking at the object, the ways and steps taken to solve the problem, the method used to explain the results of the research and analysis base on certain disciplines and area of study (M. Maulana Marsudi 2017: 53-54). First, by using the model which Friedrich Heiler developed in his books Erscheinungsformen Und Wesen Der Religion she tried to enter the heart of religion by studying the phenomena first before then went to the deeper part of layers of human responses to the Divine until reaches the innermost sacred core of each religion. In Islam, Muslim understand the existence of God by phenomena on their surroundings. The creatures are signs, the change between day and night is a sign, the loving encounter of husband and wife is a sign and the miracles are sign. All of the signs prove that there is a living God who is the originator of everything. Furthermore, that sign also created and existence in the human souls (Schimel 1994: xiv). This first step makes she understands that Muslims believe in God. Then for the next study about Islam, she went to the next layer which is about Hadith, the Prophet Muhammad (PBUH) and others. In her further study, she understands it by quoted the statement from Muslim scholars in Hadith such as; al-Bukhari and Muslim.
2.1. The Prophet Name The first case is, in discussing about the name of the Prophet Muhammad (PBUH), Schimel takes it from the various sources which discuss about it. The phenomena of the name of the Prophet Muhammad (PBUH) in overall said that, the Prophet's name is beautiful. It is supported by medieval Turkish who said “Your name is beautiful, you are beautiful, Muhammad”. Iqbal said “Light the world, so long in darkness, with Muhammad‟s radiant name”. Muhammad other‟s name is Mustafa, The Chosen, Ahmad and Most Praised. Muhammad‟s name is mentioned in various chapters in the Qur‟an. The use of the Prophet Muhammad (PBUH) name had been use since the earliest of Islamic history and it became one phenomena in Islamic history. They take a good care of their self from misbehaviour and afraid if this name being polluted by certain people. Muhammad had been called in different vocalization among Muslim as in Turkish, Mehmet is best-known among Muhammad, Mihammad and Mahmadou. Schimel stress that, the phenomena of using “Muhammad” name is based on Hadith which Muslim on that time use which is promise that everyone who bears this blessed name would enter to the Paradise (Schimel 1994: 121). The name of the Prophet Muhammad (PBUH) had become a phenomena on the east since earlier and it directly recognized for the glory and goodness of the name. Schimel understands that, the Prophet Muhammad (PBUH) have a very good name as Muslim said it and his name created a very good perception on the Prophet Muhammad (PBUH). However, in using the Hadith which says that those who use the name of Muhammad will enter paradise is totally wrong. Seeing the position and the level of the Hadith, the Hadith is considered as fabricated Hadith (Maudhu') as mentioned below:
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First Hadith: Second Hadith: Both of the Hadith is Hadith Maudhu'. The first Hadith being a Maudhu' on Hamid al- Tawil while the second hadith being a Maudhu' on Hamid bin Hamad al-Askari when refer to narrator (sanad) of hadith (al-Zahabi 1998: 34-35). The promises that being held in that Hadith is wrong and both of the Hadith cannot be as argument to support the statement that “Muhammad” is a good name, it is also a name of our Prophet then who used the Prophet name will enter the Paradise whoever you are. As in Islam, who believes in Allah and do the concept of enjoining what is right and forbidding what is wrong (Amar Ma'ruf wa Nahy 'anil Munkar) will get a position in Paradise as mentioned in the Qur‟an in various chapters such as: Those who believe and do righteous deeds are the people of the Paradise, and there will they abide. (Qur‟an, 2: 82)
It also mentioned in Surah al-Nisa 4: 57, Surah al-A‟raf 7: 42, Surah Yunus 10: 9, Surah Hud 11: 23, Surah al-Ra‟d 13: 29, Surah Ibrahim 14: 23, Surah al-Kahfi 18: 107, Surah Maryam 19: 60, Surah Thaha 20: 75, Surah al-Haj 22: 14, Surah al-Ankabut 29: 7, Surah al- Rum 30: 15, Surah Luqman 31: 8, Surah al-Sajadah 32: 19, Surah al-Syura 42: 22, Surah al- Jathiyah 45: 30, Surah al-Thagabun 64: 9, Surah al-Talaq 65: 11 dan Surah al-Buruj 85: 11. All this verse of al-Qur‟an explain that who believe in God and do righteous in their life will enter the Paradise and never said, whoever used “Muhammad” name will be on Paradise. But, one thing that we can‟t deny it, is the good meaning of the Prophet Muhammad (PBUH) which means “Most Praised” as Schimel said.
2.2. Praise (Selawat) to the Prophet In other case, in describing about the Prophet Muhammad (PBUH), Schimel said, the Prophet Muhammad (PBUH) is a noble human being and had been given a praise to him by Muslims especially with prayers, praise or selawat. Schimel in this case explains the importance of selawat to the Prophet Muhammad (PBUH) through a sentence like "Sallal Allahu Alaihi Wa Sallam" which means "God bless him and give him a peace". The word has been used since ancient times to mark the honor of the Prophet Muhammad (PBUH). In communication, the word "Sallal Allahu Alaihi Wa Sallam" will be mentioned right after the Prophet Muhammad (PBUH) name and in writing, words like "s.a.w" or "(S)" will be used as a summary. This is as suggested in Hadith of al-Bukhari who mentions and asked to pray for the Prophet Muhammad (PBUH) .The Hadith is "O God, bless Muhammad and his family as You have blessed Abraham and his family". This selawat is a tasliyah, solla ala nabi or selawat syarifah. This Hadith narrated by Imam Bukhari. This hadith shows the importance of selawat to the Prophet Muhammad (PBUH) as in the hadith, the prophet himself taught the way to selawat (Schimel 1987: 92). Narrated Abdul Rahman bin Abi Laila, Ka‟ab bin Ujrah met me and said: Shall I give you a present? Once the Prophet came to us and we said, O Allah‟s Apostle! We know how to greet you, but how to send “Salat” upon you? He said: Say: “Allahumma Salli ala Muhammadin wa ‘ala ‘Ali Muhammadin, kama sallaita „ala all Ibrahima innaka Hamidun Majid. Allahumma barik ‘ala Muhammadin wa ‘ala all Muhammadin, kama barakta ‘ala all Ibrahima, innaka Hamidun Majid."
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(Bukhari, kitab Da‟wat, chapter Sollati ala Nabi Sollahu alaihi Wasallam, no. 6357) page 1584. Schimel also praise and admit the good personal of the Prophet Muhammad (PBUH) as she see the Muslim always refer the selawat to the Prophet Muhammad (PBUH). In other ways, selawat is also mention in Hadith which is narrated by Imam Bukhari and the level of Hadith is Hadith Shahih. Schimel on explained about it use the authentic Hadith to support her argument which she said Muslim from earlier are always do the selawat to the Prophet Muhammad (PBUH), then she brought the Hadith about the important of selawat among Muslims which is directly shown that the Prophet Muhammad (PBUH) is the beautiful model to all mankind until his level is more higher and being praise until this period of time.
2.3. Revelation Schimel in writing about the Prophet Muhammad (PBUH) used an authentic source on describing the situation of prophet when revelations was sent down to him. In one situations, his camel became restless and knelt down while the Prophet Muhammad (PBUH) was riding. Revelation was came with any ways and situation as in Hadith said “Revelation sometimes comes like the sound of a bell, which is the most painful way. When it ceases I have remembered what was said. Sometimes it is an angel who talks to me like a human and I remember what he say”. This is hadith narrated by Imam Bukhari in kitab Bad’i Wahy hadith number two (Schimel 1987: 11). In this case, Schimel used Hadith to describe and support the argument on the situation of prophet Muhammad (PBUH) when exposed to the revelations as she said, Hadith is important on study about prophet Muhammad (PBUH). That Hadith shown as below: Narrated by A‟isyah (the mother of the faithful believers), al-Harith bin Hisham asked Allah‟s Messenger (PBUH): O Allah‟s Messenger (PBUH)! How is the Divine Inspiration revealed to you? (Bukhari, kitab Bad’I Wahy, chapter Kaifa Kana Bad’u al-Wayh ila Rasulullah Salla Allahu alaihi Wasallam, no. 2) page 7. The authenticity of this Hadith is acknowledged by Islamic scholars and these Hadith can be used as arguments in reinforcing statement. Hadith narrated by Imam Bukhari was recognized the authenticity as al-Qasimi explains, in determining the authenticity of the hadith, Imam Nawawi concluded that, Hadith Sahih is a hadith which refers to the seven positions of the hadith. First: Hadith agreed upon by Imam Bukhari and Muslim. Second: Hadith narrated by Imam Bukhari. Third: Hadith narrated by Imam Muslim. Fourth: All hadith narrated according to the terms of the Hadith Sahih agreed by Imam Bukhari and Imam Muslim. Fifth: The hadith narrated according to the terms of Imam Bukhari's Hadith. Sixth: The hadith narrated according to the conditions of the Hadith issued by Imam Muslim. Seventh: All the Hadith which acknowledged it authenticity by other Hadith scholars (Kamarul Azmi 2016: 40).
2.4. Sanad Hadith The further methodology of Schimel is about narrators (sanad). Referring to the phenomena on study, Hadith offers a good example of the technique of teaching in many branches of studies such as in science, art and religion. In science, art, music and other field of studies, teacher is important and the most important thing is the origin of the knowledge which is the first founder of that knowledge. It is just to make the knowledge of musicians, calligraphers and scientist have an original knowledge on their field of studies. It is like in narrators (sanad), which is in Hadith field of studies, the founder of this knowledge is the Prophet
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Muhammad (PBUH) and the arrangement and transmission of Hadith from one narrator to other narrators is only known by scholars of Hadith. They can lead it step by step back to its origin. Sanad is important on guarantees the correctness of Hadith and because of that, the biographies and personal circumstances of narrators have been rigorously examined so that the chain is unbroken. Finally, it would be stated that the Hadith based on their position like sound Hadis (sahih) or not. In Islam, Hadith which is narrated by Bukhari and Muslim is called shahihyn and can be used without doubt in any area of studies (Schimel 1994: 129- 130). Indeed, Schimel also gave an example on how narrator (sanad) Hadith is look alike as: I heard A say: I heard B say: I heard from father that C said: I heard from A‟isha that the Prophet used to recite this or that prayer before going to bed”. She stressed that, even though the narrator is going like that, the veracity of transmitters had to be investigated and the method on study about that is called as Ilm al-Rijal or the science of the Men (Schimel 1994: 166). This is the method of Schimel on understanding the hadith which focus on sanad Hadith. She started with understand the sanad Hadith in Islam as Muslim understand it and pointed out her understanding by using the analogy of sanad Hadith into the science, art and music study. Actually, this is claim that, Islam have the best model and theory which is followed by other disciplined of knowledge nowadays. Ramli (2011: 17) said, Sanad as being written by Ajjaj al-Khatib in Ushul al-Hadith Ulum wa Mustholah means: It is the path of the texts (matan) which is the series of narrators who transferred the texts from its first source. In Islam, sanad means the chain of continuous narrators which is mean each narrator had personally received the Hadith from his previous teacher. This chain must be continuous from the first narrator until the end. Thus, the narrators must possess the characteristics of justice, must be a Muslim, not impious, but has moral integrity and safeguards the Hadith well either in memorizing or writing. In narrated the Hadith, there are no contradiction or syaz and there is no illah. There are no contradiction between one narrator and another narrator and each narrator must avoid a corruption which means the Hadith was free from any corruption (Tuan Mohd Sapuan et. al 2014: 152). The sanad Hadith is important in Islam as Hadith scholar gave the guidance to identifying the background of each narrators. Schimel said, sanad Hadith is important to get the validity of Hadith because Hadith is the second source in Islam after the Quran.
2.5. The Important of Hadith As Schimel said, Hadith is important on studying about the Prophet Muhammad (PBUH) According to Schimel, the Hadith is a record or writing that tells all of the words or deeds of the Prophet Muhammad (PBUH) which obtained from a trusted companions and had been told to others until the next generation. This transmission of Hadith continues until the last generation. In Islamic studies, the Prophet Muhammad (PBUH) was one of the main findings. Then, the Hadith was examined as it has connection to the behavior of the Prophet Muhammad (PBUH) in life whether in eating, sleeping or giving advice. According to her, the Hadith can only be trusted based on the correct sanad. In the third century of Islam, Hadith in the form of sanad were recorded to ensure the authenticity of the hadith. In the ninth century of hijri, the Sahih Hadith were collected in the form of a set by the scholars until the emergence of the set of Shahih Bukhari and Shahih Muslim. The two sets of Hadith are very important in the Muslim community followed by the four other traditions of Tirmidhi, Abu Daud, Nasaie and Ibn Majah (Schimel 1987: 26-27). Thus, the important of Hadith see as the Hadith is one of the Islamic sources that including the narrative of the Prophet Muhammad (PBUH).
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The Schimel discussion above are supported with a study about Muhammad’s Prophecy and His Physical and Spiritual Beauty in Hadith Literature, which is say, with Hadith, someone can know about the faith and doctrine, punishment in the next world, the way to eating, sleeping, walking, or giving advice. These are from the prophet behaviour that can be found from Hadith that transmitted from generation to other generations (Andi Muh. 2010: 487). These are some of Schimel's opinion on prophet Muhammad had been used and accepted as true in Muslim‟s writings. As mentioned above phenomenology in this study is a method of understanding other religions in a neutral way, taking the views of others or based on the experience of certain people. Mujiburrahman (2001: 443) said, Schimel's methodology on discussing about the element of Islam is parallel with the Corbin, Adams, Bijelfeld, and Royster including Nasr. They said, the religious experience is a phenomena that cannot be reduced to historical, social and other viewpoints. Therefore, to understand about other religion, one should study the insider‟s own understanding of the religious phenomena. As phenomenologists, Bijlefeld and Royster, they said, the scholar should only listen to the insider‟s voice without making any value judgment but Schimel also believe the necessary to take note between normative Islam and folk Islam in understanding Islam. As Schimel used Qur‟an and the view from others scholar to understand in depth about Islam.
3. CONCLUSIONS Western Orientalism has traditionally performed a declaration of Islamic sources by contempt of the Prophet Muhammad (PBUH) by claiming him as human being like others and a person who has a strong desire. They did not accept any matter brought by the Prophet Muhammad (PBUH) and says, only the Qur'an is a source of Muslims (Rahimin Affandi 2003: 23-24). However, in this context, Schimel is seen to be have a contradict view with western orientalists as she personally writes about the personality of the Prophet Muhammad (PBUH) through a positive outlook. When discussing the factor of orientalists on Hadith study, it can be seen that the purpose of their study is that in order to create a negative look to Islam by created the negative and interpreted the original source of Islam wrongly as Goldziher did. Goldziher's efforts have been attracted and followed by Ali Hasan Abdul Kadir, Toha Hussin, Ahmad Amin, Rasyad Khalifa and Muhammad Abu Rayyah who are all Muslims. They are influenced by the western ideas which have a desire to see Islam as a weak religion (Abur Hamdi et.al 2016: 6- 7). Muhammad Abu Rayyah opposed the authenticity of the hadith and said, the hadith should be studied again as the previous scholars did not take an attention on the narrators (sanad) and the texts (matan) of the hadith instead narrated by following their own desire. This is mentioned in his book Adwa 'ala As-Sunnah al-Muhammadiyyah. Ahmad Amin has also criticized the hadith in his book Fajr al-Islam (Zakiyuddin Baidhawy, 2011: 110-11). In this case, Schimel tried to understand Islam as long as understand the Hadith and the Prophet Muhammad (PBUH) without her own interpretation but using phenomenological approach. When see into Schimel study, it is concluded that his assessment of Islam, Hadis is seen in the right view but in some cases it seems wrong through the absence of reliable sources and the collection of views from the west that need to be refined if the Muslim want to take and use her arguments in writing and so on. Schimel sees the hadith from his view of the phenomenon of human life in which human beings need a sense of purpose in giving guidance to human life. It is only in the Qur‟an and the Hadith because both are the references of Muslims. Thus, the use of Hadith cannot be denied but it is necessary to follow the rules in accepting the sahih Hadith. The phenomenology method used by Schimel was brought her and others to see Islam in a Muslim perspective. In her books And Muhammad is His
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Messenger: The Veneration of the Prophet in Islamic Piety she quotes the statement of Sir Kishan Prasad Shad which is: “Be I infidel or true believer, God alone knows, what I am, But I know, I am the Prophet‟s servant, Who Medina‟s ruler is”. Then, there is some quotes written in her monument as “die menschen schlafen und wenn sie sterben erwachen sie” which means “people are sleeping and when they die they wake up”.
ACKNOWLEDGEMENTS This research was financially supported by the Topdown Research Grant Scheme from the National University of Malaysia, UKM Bangi, Selangor. [Grant NO.: TD-2016-001].
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