The Authenticity of the Tradition Literature, Discussions in Modern Egypt by G. H. A.JuynbollReview by: Caesar E. FarahJournal of the American Oriental Society, Vol. 92, No. 2 (Apr. - Jun., 1972), pp. 390-391Published by: American Oriental SocietyStable URL: http://www.jstor.org/stable/600727 .

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390 Journal of the American 0

hermetic, broadly static, agonizing irreality of the Otto- man Empire after Carlowitz. There is something Byzan- tine about it all; nothing seems to have been learnt.

Until the conference which begot the volume under review, the economic history of medieval Islam may have had two shortcomings: the separate paths of investiga- tion seemed not to converge and the practice of medieval Islamic economic history, per se, lacked a theoretical framework through which its context and results could be ascertained by fellow-workers outside the era and area. But these shortcomings have always been recognized as inherent in the pursuit, because, as Prof. Lewis points out, the materials were not in sufficient supply to allow the converging (i.e. any overall trade patterns, backed by receipts and surveys) or the espousing of a synoptic theory. (Think of the awesome differences in the applica- tion of the iqta throughout the Islamic world between 1100 and 1600: or, more to the point, peruse Prof. Lamb- ton's wise strictures on the peculiar Iranian development of land-tenure after the Il-Khanid period.) One need only contrast the continuing timidity of the experts in the Middle Ages with the growing certainty and "state- ment-making" and "theory-tending" of economic historians writing from the solid basis of Ottoman archival material.

Hence, with all due regard for the fascinating by- ways herein presented, I find nothing particularly new in most of these studies, nothing that has not been pondered previously in possibly more tentative articles or which radically re-composes economic thought. Though he takes the issue of guilds beyond the time-span of the section, Prof. Baer does not significantly improve on the conclusions of Stern and Cahen (cf. The Islamic City, eds. S. Stern and A. Hourani, Oxford 1970) and Goitein. Prof. Cahen, himself, is most tentative in elucidating the reasons for the decline in the com- mercial life of the Middle East; the picture cannot be definitive. His concept of a diminishing surplus produc- tion as one such reason will remain at best a surmise until we see set cases where such production is a prod to further economic activity and when (as would have been the case in Ayyubid Egypt and Syria following Saladin's devaluation) it is counterproductive. Except in the instances of flax and certain comestibles related to

military needs, dysfunctional imperatives of agriculture on the one hand and of industry and commerce on the other seemed impossible of resolution while the economy as a whole remained as it was in antiquity, as Cahen points out, one simply of "speculation et d'acquisition."

Both Profs. Goitein and Subhi Labib repeat materials

published in depth elsewhere. Prof. Ehrenkreutz con- tributes a provocative methodological idea in the rela- tion of coin-dies to the output of individual mints, though the research is scarcely underway and Prof. Udovitch's criticism should be taken into account. His

paper proves that the economic historian still needs the numismatist if he is to read fiscal data from the sources

390 Journal of the American 0

hermetic, broadly static, agonizing irreality of the Otto- man Empire after Carlowitz. There is something Byzan- tine about it all; nothing seems to have been learnt.

Until the conference which begot the volume under review, the economic history of medieval Islam may have had two shortcomings: the separate paths of investiga- tion seemed not to converge and the practice of medieval Islamic economic history, per se, lacked a theoretical framework through which its context and results could be ascertained by fellow-workers outside the era and area. But these shortcomings have always been recognized as inherent in the pursuit, because, as Prof. Lewis points out, the materials were not in sufficient supply to allow the converging (i.e. any overall trade patterns, backed by receipts and surveys) or the espousing of a synoptic theory. (Think of the awesome differences in the applica- tion of the iqta throughout the Islamic world between 1100 and 1600: or, more to the point, peruse Prof. Lamb- ton's wise strictures on the peculiar Iranian development of land-tenure after the Il-Khanid period.) One need only contrast the continuing timidity of the experts in the Middle Ages with the growing certainty and "state- ment-making" and "theory-tending" of economic historians writing from the solid basis of Ottoman archival material.

Hence, with all due regard for the fascinating by- ways herein presented, I find nothing particularly new in most of these studies, nothing that has not been pondered previously in possibly more tentative articles or which radically re-composes economic thought. Though he takes the issue of guilds beyond the time-span of the section, Prof. Baer does not significantly improve on the conclusions of Stern and Cahen (cf. The Islamic City, eds. S. Stern and A. Hourani, Oxford 1970) and Goitein. Prof. Cahen, himself, is most tentative in elucidating the reasons for the decline in the com- mercial life of the Middle East; the picture cannot be definitive. His concept of a diminishing surplus produc- tion as one such reason will remain at best a surmise until we see set cases where such production is a prod to further economic activity and when (as would have been the case in Ayyubid Egypt and Syria following Saladin's devaluation) it is counterproductive. Except in the instances of flax and certain comestibles related to

military needs, dysfunctional imperatives of agriculture on the one hand and of industry and commerce on the other seemed impossible of resolution while the economy as a whole remained as it was in antiquity, as Cahen points out, one simply of "speculation et d'acquisition."

Both Profs. Goitein and Subhi Labib repeat materials

published in depth elsewhere. Prof. Ehrenkreutz con- tributes a provocative methodological idea in the rela- tion of coin-dies to the output of individual mints, though the research is scarcely underway and Prof. Udovitch's criticism should be taken into account. His

paper proves that the economic historian still needs the numismatist if he is to read fiscal data from the sources

)riental Society, 92.2 (1972) )riental Society, 92.2 (1972)

aright. Prof. Rabie's rather original re-reading of the sources yields a more clearly focused view of the slow corruption of the Mamluk 'iqta system. The close scru- tiny of reasons, methods and effects of the exhaustive rawk ordered by Malik al-Nasir proves how poor an economist even this puisssantly intelligent Sultan could be; not out of ignorance, perhaps, but rather the in- capacity to reform all the way to call the bluff on the true rather than the taxable ('ibra) value of a fief and to insist on the consolidation of the fiefs, thereby delivering his army from the mulcting of agents.

Two papers in this section deserve special mention; one, Prof. Rodinson's, because it seems a "pre-echoing" of Dr. Abd al-Malek's in its insistence on the role of society in any discussion, economic or otherwise. It is a model of discretion insisting that while Islamic society cannot be profiled on strict economic lines, it neverthe- less recognized sets of "consensus" distinctions which allowed groups to have "attitudes" towards one another, such attitudes being operative in the conduct of law and government. One hazards the guess that these attitudes became more rigid after the Saljuq experience of govern- ment, and were less flexible in Iran than in the Arab- speaking areas. It is not that the paradigm of equality in Islam has to discarded; but its elements must be so re- arranged as to allow the perception of economic differ- ence to have social and political resonance. Prof. Rodin- son's essay crenellates the work of the French school of Islamic social history, which in totality has shown such re-arrangement to be of vital necessity. One can only record one's gratitude.

The other-"England to Egypt, 1350-1500: Long-term Trends and Long-distance Trade"-is quite simply the crown of the book, a work of profound scholarship which puts all students of Mediterranean economic history in the debt of Profs. Lopez, Miskimin and Udovitch. One may question the latter's contention that the plague was harder on foreigners (Mamluks) than on the in- digenous population, and wonder why there is no men- tion of Andrew Watson's work on the gold and silver supply; but these are minor blemishes on a superb survey of a single multinational disaster: the drain of specie to India. The implications and overtones of this work

(which now needs to be paralleled for the Ottoman and Safavid periods when the same phenomenon occurred, though uncoupled with anything like the Black Death) will provoke such discussion as to render it a milestone in the pursuit and composition of economic history.

GEORGE T. SCANLON

UNIVERSITY OF MICHIGAN

The Authenticity of the Tradition Literature, Discussions

in Modern Egypt, By G. H. A. JUYNBOLL. Leiden:

E. J. BRILL. 1969.

aright. Prof. Rabie's rather original re-reading of the sources yields a more clearly focused view of the slow corruption of the Mamluk 'iqta system. The close scru- tiny of reasons, methods and effects of the exhaustive rawk ordered by Malik al-Nasir proves how poor an economist even this puisssantly intelligent Sultan could be; not out of ignorance, perhaps, but rather the in- capacity to reform all the way to call the bluff on the true rather than the taxable ('ibra) value of a fief and to insist on the consolidation of the fiefs, thereby delivering his army from the mulcting of agents.

Two papers in this section deserve special mention; one, Prof. Rodinson's, because it seems a "pre-echoing" of Dr. Abd al-Malek's in its insistence on the role of society in any discussion, economic or otherwise. It is a model of discretion insisting that while Islamic society cannot be profiled on strict economic lines, it neverthe- less recognized sets of "consensus" distinctions which allowed groups to have "attitudes" towards one another, such attitudes being operative in the conduct of law and government. One hazards the guess that these attitudes became more rigid after the Saljuq experience of govern- ment, and were less flexible in Iran than in the Arab- speaking areas. It is not that the paradigm of equality in Islam has to discarded; but its elements must be so re- arranged as to allow the perception of economic differ- ence to have social and political resonance. Prof. Rodin- son's essay crenellates the work of the French school of Islamic social history, which in totality has shown such re-arrangement to be of vital necessity. One can only record one's gratitude.

The other-"England to Egypt, 1350-1500: Long-term Trends and Long-distance Trade"-is quite simply the crown of the book, a work of profound scholarship which puts all students of Mediterranean economic history in the debt of Profs. Lopez, Miskimin and Udovitch. One may question the latter's contention that the plague was harder on foreigners (Mamluks) than on the in- digenous population, and wonder why there is no men- tion of Andrew Watson's work on the gold and silver supply; but these are minor blemishes on a superb survey of a single multinational disaster: the drain of specie to India. The implications and overtones of this work

(which now needs to be paralleled for the Ottoman and Safavid periods when the same phenomenon occurred, though uncoupled with anything like the Black Death) will provoke such discussion as to render it a milestone in the pursuit and composition of economic history.

GEORGE T. SCANLON

UNIVERSITY OF MICHIGAN

The Authenticity of the Tradition Literature, Discussions

in Modern Egypt, By G. H. A. JUYNBOLL. Leiden:

E. J. BRILL. 1969.

This content downloaded from 62.122.72.83 on Mon, 16 Jun 2014 09:30:13 AMAll use subject to JSTOR Terms and Conditions

Reviews of Books Reviews of Books

A unique and somewhat exceptional attempt to pre- sent the reader and scholar of Hadith literature with a perspective of the debate in modern Egypt concerning the validity of certain Traditions hitherto regarded be- yond questioning for nearly a millennium is successfully accomplished in this brief study.

Still bearing the markings of a Ph.D. dissertation, the work nevertheless succeeds admirably well in high- lighting the significant landmarks in the evolution of the challenge and the recourses attending it. From it we learn that the so-called authenticity of the Traditions under question had been protected by an air of sanctity for too long, and that the highly regarded compendia- notably that of Bukhari-were instrumental in shielding such Hadith from being carefully examined in the light of all known facts.

One can hardly expect a comprehensive and detailed account of the pros and cons of Hadith authenticity in a hundred and fifty pages of text, yet by isolating the key issues and singling out the chief agents the author succeeds in his expose of the salient issues as concerns the process of determination and refutation. The argu- ments used are enhanced by a careful presentation of the historical facts.

For a point of departure he uses the arguments of Egyptian challengers of the last eight decades buttressed by corroborative findings of Western specialists like Goldziher and Schacht, who in their writings on the subject have demonstrated the need for a more careful review of the criteria hitherto established in proving Hadith validity. The vulnerability of the $ahIhs had been pointed out, both in terms of the content and the sacrosanctity of the transmitters involved. In the next eleven compact chapters the author proceeds to detail the main issues in an objective and detached manner. He commences with a brief summary of Muhammad 'Ab- duh's observations regarding the question of authentic- ity, then moves on to the writings of those who had the most to say about the matter, namely Muhammad Rashid Rida and his disciple Abu Rayya who had not hesitated to accuse the authors of the six canonical compendia of HIadith of overlooking dubious items. In- deed, the author devotes much of his efforts towards a full presentation of these two men's views, not to men- tion their polemics on the subject. The views of other writers on the subject like Ahmad Amin's and Haykal's as well as those of the Syrian Siba'i are likewise related, albeit in less detail.

In no less measure the position of tadwin, 'addla and wad' in the whole scheme of determination, verification and transmission in theory practice and subsequent interpretation is carefully scrutinized in successive chapters in the light of modern criticism. Abu Huraira, the key man in Hadith transmission, is the principal target of scrutiny; and no phase of his activity escapes consideration. His motives are periodically questioned; but to the extent it has been agreed upon, his intentions

A unique and somewhat exceptional attempt to pre- sent the reader and scholar of Hadith literature with a perspective of the debate in modern Egypt concerning the validity of certain Traditions hitherto regarded be- yond questioning for nearly a millennium is successfully accomplished in this brief study.

Still bearing the markings of a Ph.D. dissertation, the work nevertheless succeeds admirably well in high- lighting the significant landmarks in the evolution of the challenge and the recourses attending it. From it we learn that the so-called authenticity of the Traditions under question had been protected by an air of sanctity for too long, and that the highly regarded compendia- notably that of Bukhari-were instrumental in shielding such Hadith from being carefully examined in the light of all known facts.

One can hardly expect a comprehensive and detailed account of the pros and cons of Hadith authenticity in a hundred and fifty pages of text, yet by isolating the key issues and singling out the chief agents the author succeeds in his expose of the salient issues as concerns the process of determination and refutation. The argu- ments used are enhanced by a careful presentation of the historical facts.

For a point of departure he uses the arguments of Egyptian challengers of the last eight decades buttressed by corroborative findings of Western specialists like Goldziher and Schacht, who in their writings on the subject have demonstrated the need for a more careful review of the criteria hitherto established in proving Hadith validity. The vulnerability of the $ahIhs had been pointed out, both in terms of the content and the sacrosanctity of the transmitters involved. In the next eleven compact chapters the author proceeds to detail the main issues in an objective and detached manner. He commences with a brief summary of Muhammad 'Ab- duh's observations regarding the question of authentic- ity, then moves on to the writings of those who had the most to say about the matter, namely Muhammad Rashid Rida and his disciple Abu Rayya who had not hesitated to accuse the authors of the six canonical compendia of HIadith of overlooking dubious items. In- deed, the author devotes much of his efforts towards a full presentation of these two men's views, not to men- tion their polemics on the subject. The views of other writers on the subject like Ahmad Amin's and Haykal's as well as those of the Syrian Siba'i are likewise related, albeit in less detail.

In no less measure the position of tadwin, 'addla and wad' in the whole scheme of determination, verification and transmission in theory practice and subsequent interpretation is carefully scrutinized in successive chapters in the light of modern criticism. Abu Huraira, the key man in Hadith transmission, is the principal target of scrutiny; and no phase of his activity escapes consideration. His motives are periodically questioned; but to the extent it has been agreed upon, his intentions

are given the benefit of the doubt. His important con- nections with the Umayyad caliphs as possible deter- minants in the assessment of motive and intention are studied in the light of verified historical facts.

The category of "Isra'iliyat" is treated in a separate chapter and the role of Ka'b al-Ahbar and Wahb ibn Munabbih likewise studied, albeit in lesser detail. Again the focus of observation and criticism is the testimony of such challengers as Abu Rayya, (xamkumuni, Samahi and other Egyptian authors.

"Odd and Medical Traditions" are also examined in the terminal chapter of the book, and perhaps best serve to illustrate the point that science and reason did not always combine to temper moods and motives or to rescue transmitters and interpreters from the quagmire of their polemical vituperations.

Other endearing features of this short but useful study include a brief and highly relevant bibliography, a list of references to the Qur'anic verses involved, and an index of the Traditions cited. In addition, the author combines a general index with a glossary to round off the work under review.

CAESAR E. FARAH UNIVERSITY OF MINNESOTA

are given the benefit of the doubt. His important con- nections with the Umayyad caliphs as possible deter- minants in the assessment of motive and intention are studied in the light of verified historical facts.

The category of "Isra'iliyat" is treated in a separate chapter and the role of Ka'b al-Ahbar and Wahb ibn Munabbih likewise studied, albeit in lesser detail. Again the focus of observation and criticism is the testimony of such challengers as Abu Rayya, (xamkumuni, Samahi and other Egyptian authors.

"Odd and Medical Traditions" are also examined in the terminal chapter of the book, and perhaps best serve to illustrate the point that science and reason did not always combine to temper moods and motives or to rescue transmitters and interpreters from the quagmire of their polemical vituperations.

Other endearing features of this short but useful study include a brief and highly relevant bibliography, a list of references to the Qur'anic verses involved, and an index of the Traditions cited. In addition, the author combines a general index with a glossary to round off the work under review.

CAESAR E. FARAH UNIVERSITY OF MINNESOTA

L'Islam et la Croisade: IdEologie et Propagande dans les Reactions Musulmanes aux Croisades. By EMMANUEL SIVAN. Pp. 222. Paris: ADRIEN MAISONNEUVE. 1968. Fr. 48.00.

So few and scattered are serious studies of the Muslim response to the Crusades, even on the level of straight- forward narrative history, that Prof. Sivan's new book would be welcome even if it were no more than a work- manlike survey of its topic-the origins and evolution of the ideology of the Muslim Counter-Crusade, the man- ner of its propagation and inculcation into the various levels of Syro-Egyptian society, and its role in political affairs during the twelfth and thirteenth centuries. But in fact Prof. Sivan has given us a superb monograph, certainly one of the best studies ever devoted to any major aspect of the Counter-Crusade. Its virtue lies not only in its broad documentation, nor even in its remark- able wealth and accuracy of detail, but rather in its capacity to provoke a dialogue with the reader, to sug- gest comparative and general hypotheses which go beyond the scope and content of the text itself. One begins to wonder about the ideology and propaganda which grew out of the conflicts of Muslims with other infidels than the Crusaders, and to ask whether ide- ologies of jihad had a generally universal, formal, and stereotyped content, or whether their most character- istic and defining elements were directly relatable to the circumstances of a given time and place. Likewise, was jihad in fact the normal response of Muslims to an

L'Islam et la Croisade: IdEologie et Propagande dans les Reactions Musulmanes aux Croisades. By EMMANUEL SIVAN. Pp. 222. Paris: ADRIEN MAISONNEUVE. 1968. Fr. 48.00.

So few and scattered are serious studies of the Muslim response to the Crusades, even on the level of straight- forward narrative history, that Prof. Sivan's new book would be welcome even if it were no more than a work- manlike survey of its topic-the origins and evolution of the ideology of the Muslim Counter-Crusade, the man- ner of its propagation and inculcation into the various levels of Syro-Egyptian society, and its role in political affairs during the twelfth and thirteenth centuries. But in fact Prof. Sivan has given us a superb monograph, certainly one of the best studies ever devoted to any major aspect of the Counter-Crusade. Its virtue lies not only in its broad documentation, nor even in its remark- able wealth and accuracy of detail, but rather in its capacity to provoke a dialogue with the reader, to sug- gest comparative and general hypotheses which go beyond the scope and content of the text itself. One begins to wonder about the ideology and propaganda which grew out of the conflicts of Muslims with other infidels than the Crusaders, and to ask whether ide- ologies of jihad had a generally universal, formal, and stereotyped content, or whether their most character- istic and defining elements were directly relatable to the circumstances of a given time and place. Likewise, was jihad in fact the normal response of Muslims to an

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