G.H.A Juynboll and His Methodology in Dealing With Prophetic Tradition: A Re-Appraisal

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G.H.A Juynboll and his Methodology in dealing with Prophetic tradition: A re-
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International Journal of Civil Engineering and Technology (IJCIET)
Volume 9, Issue 8, August 2018, pp. 1115-1122, Article ID: IJCIET_09_08_112
Available online at http://www.iaeme.com/ijciet/issues.asp?JType=IJCIET&VType=9&IType=8
ISSN Print: 0976-6308 and ISSN Online: 0976-6316

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G.H.A JUYNBOLL AND HIS METHODOLOGY


IN DEALING WITH PROPHETIC TRADITION:
A RE- APPRAISAL
Asmilyia Mohd Mokhtar
Quranic Language Department, CELPAD,
International Islamic University of Malaysia, CFS, Kuantan, Malaysia.

Ahmad Yunus Mohd Noor


Center for Akidah & Global Peace, Faculty of Islamic Studies,
Universiti Kebangsaan Malaysia, Bangi, Selangor, Malaysia
(Corresponding author)

Zaizul Abd Rahman


Center for Akidah & Global Peace, Faculty of Islamic Studies,
Universiti Kebangsaan Malaysia, Bangi, Selangor, Malaysia

ABSTRACT
G.H.A Juynboll is considered as one of the prominent western thinkers and
scholars in contemporary Orientalists world. He has produced a numerous
intellectual sources comprehensively. This paper aims to analyze G.H.A Juynboll’s
views in dealing with prophetic tradition. This was investigated from his thoughtful
and broad understanding of its principle and underlying purpose. The essential
understanding of the principle of prophetic tradition was analytically discussed in his
magnum opus such as; Muslim Tradition: Studies in Chronology, Provenance and
Authorship of Early Hadith , Studies on the Origin and Uses of Islamic Hadith, and
(Re)Appraisal of Some Technical Terms in Hadith Science. The finding shows that
G.H.A Juynboll’s discussion on prophetic tradition emphasized on irrelevance to
contemporary practice and modern context of Islam. It set forth important framework
and methodology towards reforming prophetic tradition, but have been critically by
most of prominet Muslim scholars due to contradiction between his methodology and
Islamic principle methodology.
Key words: G.H.A Juynboll, Hadith, Prophet, Tradition.
Cite this Article: Asmilyia Mohd Mokhtar, Ahmad Yunus Mohd Noor and Zaizul
Abd Rahman, G.H.A Juynboll and His Methodology in Dealing with Prophetic
Tradition: A Re-Appraisal, International Journal of Civil Engineering and Technology,
9(8), 2018, pp. 1115-1122.
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G.H.A Juynboll and His Methodology In Dealing with Prophetic Tradition: A Re-Appraisal

1. INTRODUCTION
Hadith is the second most important source in Islam after al-Quran. This is because, the role
of hadith is to describe and explain detailedly some part in the Quran that have been informed
as general, not specified or not ever mentioned in it. The development of the knowledge of
hadith and its discipline has been compiled and passed by the Companions and ulama Salaf
al-Soleh to ensure the purity and the authenticity of the hadith to be protected from
misappropriation and fraud. Thus, by the discipline of 'ulum hadith, the hadith have been
divided into several categories such as Sahih, Hasan, Dho'if, Maudhu' and so on. This
categorization is to distinguish the type of hadiths as reference for Muslims in the
determination of law and syariat in their daily life. However, the validity of the hadith began
to be questioned and disputed by some groups especially from the Orientalists. They also
study and analyze the knowledge of hadith to find it deficiencies, contradictions and possible
errors in the hadith itself or its methods. This is to ensure that the second source of Islam is
doubtful so that it show the entire Islamic teachings are uncertain as the true religion.
Joseph Schact is one of the orientalist who actively criticize the autheticity of hadith.
Compare to Ignaz Goldziher who emphasise the critics on the text of the hadith (matan),
Schact was focusing on Isnad approach and named it as Isnad Analytical Study. He started to
expand and analyze the theories of Back Projection, the Spread of Isnad, Family Isnad, Single
Strand and Common Link which is already founded by the past orientalist before him such as
Marston Speight, D.S Margoliouth, Henri Lammens and Leo Caetani. Schact‟s framework got
a lot of criticism and support at the same time from many orientalist scholars and one of them
is from G.H.A Juynboll itself. Juynboll continued Schacht‟s work in Common Link and
Single Strand theories (Fauzi & Arif T.th: 72-73). Juynboll made those theories as a part of
his main methodology in dealing with the authenticity of the hadith. Therefore, this study will
focusing on the method of Juynboll in dealing with the hadith of Prophet SAW.

2. THE METHODOLOGY OF JUYNBOLL IN DEALING WITH


PROPHETIC TRADITION
The basic methodology of Juynboll towards the hadith is to identify the three main answer for
the following question (Juynboll 1983: 70):
a) Where did a certain hadith originate?
b) In what time did a certain hadith originate?
c) Who may be held responsible for bringing a certain hadith into circulation?
From these three major questions, it is possible to reveal the validity of a hadith and be
able to determine whether the hadith is false or indeed originated from the Prophet SAW. This
is because, Juynboll believes that the narration of hadith is influenced by the atmosphere,
culture and region during which the hadith was narrated. The analysis on these three problems
is also to know the motives behind the creation of matn, the source of matn, the progression of
matn either the text become decrease or increase and the motive of selecting a particular
strand of Sanad for particular hadith(Fauzi & Arif T.th: 77). Juynboll divides his method into
three stages which is the Isnad Bundle Construction, Sanad Analysis and Motive Analysis on
the Sanad and Matn.
The Common Link term was originally introduced by Joseph Schact in his book 'Origins'.
But he did not elaborated this theory in detail so that Juynboll took this theory and developed
it. Common Link (CL) is a transmitter who hears something from one authority and passes it
on to a number of pupils. Then the pupils pass it on their turn to two or more of their pupils
and the chain goes on until the chain reach the collector of the hadith such as Bukhari and
Muslim. In other words, the Common Link is the oldest transmitter mentioned in the bundle

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Asmilyia Mohd Mokhtar, Ahmad Yunus Mohd Noor and Zaizul Abd Rahman

of Isnad construction (Juynboll 1996: VI, 351-352). Common Links‟s pupil who also got
more than one pupil is referred as Partial Common Link (CPL). Thus, the aim of this method
is to prove the authenticity of the hadiths began during the period of narration by the Common
Link up to the Collectors. This means that the narrative of the hadith before the Common Link
which is start from the time of the Prophet SAW until to the single narrator among the
Companions was illegitimate and unaccountable. Juynboll also provide conditions in order to
meet the Common Link and Partial Common Link criteria. The condition is that Common
Link must have more than one pupil (known as Partial Common Link) and each Partial
Common Link must also have more than one pupil and the chain continuous. If the narrator
does not meet the conditions that have been set out then it is known as Seeming Common
Link where the narrator is seen as Common Link but it is not. It is because the present of
Single Strand that does not have more than one pupil in the bundle of Isnad. Thus, the
auntheticity of the Sanad‟s path become dubious and also affects the validity of the hadith
(Juynboll 2001: 306). Juynboll‟s theory on the Common Link and its parts can be understood
through the diagram below.

Diagram 2 (Source: Juynboll 2001: 305)

2.1. Spider and Diving Strand


The Diving and Spider Theory in Mustalah Hadith also known as al-Syawahid and al-
Mutabi'at but is understood by different interpretations. Diving Strand according to Juynboll
is when a narrator has sufficient terms as a Common Link but in the Sanad strand there is a
Partial Common Link that has Single Strand or Seeming Common Link. Therefore, the Sanad
after the Common Link that fulfills the requirement as a Partial Common Link is considered
to be original while the non-qualified pupil as Partial Common Link is considered non-
original. This Diving theory shows that the hadith transmitters have built a new Sanad line
and copied the hadith narrated by the Common Link. In addition, Diving also meant the
collector of Hadith reach downwards to a much older authority instead of heading upwards.
This explanation can be understood through the Diagram below:

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G.H.A Juynboll and His Methodology In Dealing with Prophetic Tradition: A Re-Appraisal

Diagram 3
(Source: Juynboll 1996: XI, 208)
As an example, the Collector 1 not satisfied with his Partial Common Link strand so he
invented another deeper dive by target the Successor with whom he establishes a link via the
single strand starting with Fulan 2 (Juynboll 1996: IX, 213, Fauzi & Arif T.th: 84-85). While,
the Spider theory is the Isnad Bundle Construction that contained the Common Link and
Partial Common Links which seem to meet the requirements but there is a string of Single
Strand lines that do not go through the Common Link and only have one pupil. The Single
Strand directly transmitted the hadith from the Successor or down deeper directly through the
Companion and some of them directly narrate the hadith from the Prophet SAW which is
known as Alternative Companion. This Spider Strand then produced another Single Strand up
towards the Collector of the hadith. As a result of this Spider and Diving theories, Juynboll
believes that the Collector of the hadith and their previous teachers were responsible for the
narrative of the hadith. In other words, the hadith which contain this two type of strands have
been invented by them for certain purposes (Juynboll 1996: IX, 214-215, Fauzi & Arif T.th:
87). Juynboll explained the theory of Spider Strand through the Diagram below.

Diagram 4

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Asmilyia Mohd Mokhtar, Ahmad Yunus Mohd Noor and Zaizul Abd Rahman

(Source: Juynboll 1999: XI, 215)


According to Juynboll, this version of hadith is the most famous version of the Hadith
Man Kadzaba. In the hadith above, Shu'bah is supported by four Rawi who occupy the Partial
Common Link namely Ghundar, A. Ibn Mahdi, Tayalisi, and Walid. Juynboll concludes that
this hadith cannot be called mutawatir because his supporters of Rawi are still consist of
single strands and spiders that appear after Shu'bah, not before. This Hadith of Man Kadzaba
also spread and circulated within Iraqi Sunni circles during the period of the second half of
the second century hijriyah. In sources written by collectors who died before the 180s
hijriyah, the hadith of man kadzaba was not found. The hadith has only been found in sources
collected by people who died after the 200s of the hijrah. Among the object of his research is
the book of al-Muwatta (w.179 H) by Imam Malik and the book Musnad by Ibn Hanbal
(w.241 H). In the time of Ahmad ibn Hanbal, the isnad of hadith man kadzaba clearly
increased significantly. But Juynboll did not find the hadith in the book of al-Muwatta, so he
concluded that the disregard of the hadith in al-Muwatta but in Musnad is a clear sign of
counterfeiting of hadith in the second century (Wardatun 2011: 1).

3. THE CRITICS OF PROMINENT MUSLIM SCHOLARS TOWARD


JUYNBOLL’S METHODOLOGY
Syamsuddin (2008: 42-43) stated that Orientalists are viewed as paradoxically (have multiple
stands) and ambivalent (adhering to multiple truths). From one side they doubted and denied
the truth of the sources originating from the Muslims. But on the other hand they use the
sources of Islam as a reference. This means that, without they realize, they have actually
acknowledged the truths of these sources. Such as Juynboll‟s thought when he expressed his
doubts towards the hadith but at the same time he admitted that it is difficult to reject the
validity of hadiths which strongly portrayed a credible historical chronology. This is seen
through his writing in the 'Muslim Tradition' (Juynboll 1983: 6):
“I realize that it is dificult to accept that all those early reports are to be considered
historically true, or that the details in each one of them should be taken as pactually correct.
But I mantain that, taken as a whole, they all converge on a description of the situation
obtaining in the period of history under scrunity which may be defined as pretty reliable”
The methodologies brought by Juynboll regarding Common Link is seen to be similar
with Isnad's criticisms made by the Mu‟tazilah who also reject the validity of hadith Ahad.
This can be seen through Abu Huzail's view by al-Sibaie in his book title „The Sunnah and Its
Role in Islamic Legislation‟. Abu Huzayl stated that if the narration spoke about Mu'jizat it
cannot be considered as authentic hadith unless it was related by twenty people and one of
them must have been granted the Paradise. He claimed that if narration of hadith is related by
four or less it does not valid as authentic hadith. If more than four and less than twenty
narrators it might impart knowledge or might not. If twenty narrators relate it and one of them
is the inhibitants of Paradise, then it necessarily correct and authentic hadith (al-Sibaie 2008:
195). Most of the leaders of Mu'tazilah raised doubts about the status of the Companions
which open the door for certain Orientalists to attack them as well. They claimed that most of
the Companions were lying. Then, rejected the validity of ijma 'and qiyas and casts doubts
even about the Mutawatir narration and accepting the possibility that they are not authentic
(al-Sibaie 2008: 198-199).
In fact, hadith Ahad is one of the accepted hadith as a source of reference in Islam. Started
in the time of the Prophet, then the Companions to the next generation. Belows are some of
arguments which prove the validity of Hadith Ahad especially Ahad Gharib (Fauzi & Arif
T.th: 90-91):

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G.H.A Juynboll and His Methodology In Dealing with Prophetic Tradition: A Re-Appraisal

 Not all of the daily activities of Prophet SAW are known by many Companions. Occasionally,
the daily activities of the Prophet are only known by his assistant (Khadam), while the
bussiness involving husband and wife activities are only known by one of his wives. Hence,
sometimes the infomations pertaining to the bussiness is only narrated by Saidatina Aisyah
RA or Anas Bin Malik only.
 There is some activities by Prophet SAW only known by his Companions alone. For example,
when the Prophet SAW stayed at Abu Ayyub al-Ansari's house for ten days during his early
arrival in Madinah. All the activities and actions of Prophet SAW were only known by him
then Abu Ayyub told it to others and this is not rejected by Companions.
 Sometimes Prophet SAW only delegate one representative to certain areas to spread Islam.
Thus, the teachings of the Prophet SAW brought by the representative were then conveyed to
the residents in the region there, including the Hadith Ahad Gharib. The hadith was accepted
by the residents without demanding other witnesses.
 There are some delegates who came alone to represent their tribe to learn from the Prophet
SAW. So once they return to their tribes, they will convey what has been learned from the
Prophet SAW.
The main criteria in determining the authenticity of a hadith is not dependent on the
quantity of narrators as claimed by Juynboll but the main factor is by looking at the reliability
and honesty of the narrator who deliver the hadith. Prominent Muslim scholars already
construct two basic requirements which are strict and must be fulfilled by a narrator to convey
the hadith. The condition is that the narrator must be dhabit and „adil. The total requirement
(al-'adad) in the hadith narration does not exist yet during the time of Companion and
Successor. However, after the second century of Hijrah, the Muktazilah came up with the
theory that a hadith would be accepted when it fulfilled the predetermined number of
narratives as in the testimony of hudud (Fauzi & Arif T.th: 92).
Thus, it shows that Islamic scholars are not accepting traditions from arbitrary narrators
and sources unless after several research and strict refinement is done on the narrator of the
hadith such as „ilm Jarh wa Ta’dil. The method of determining qualification of ‘adalah on a
narrator can be proved through one of the four methods below (Mohd 2011: 259-260):
 Al-Istifadhah, the narrator was widely recognized and well known for his ‘adalah and widely
accepted praise from many Muslim scholars.
 Recommended and recognized by two Muslim scholars on his fairness and disability in his
narration.
 Recommended and recognized by an Islamic scholar on hiss fairness and disability in his
narration. As the view of al-Baghdadi and Ibn Solah who argue that hadith Ahad is acceptable
and the number of narrators of hadith is not a prime condition. In some cases the Gharib
hadith may also be the Sahih hadith.
 The narrator is known for his expertise and knowledge in the field of Islamic studies.
Meanwhile, the requirement of al-Dhabth for narrators can be categorized into two parts
(Mohd 2011: 261):
 Dhabth Sadr, which is memorizing in mind. The narrator remembers what has been
memorized when delivering the hadith and is able to mention it at any time without any
mistake.
 Dhabth Kitab is memorization through the writing record. The narrator is able to keep his
record from any change or reduction when receiving and delivering the hadith.
Isnad's methodological discussion by Juynboll also viewed about Diving and Spider
strand concept which will makes the status of a hadith is false and not originated from the

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Asmilyia Mohd Mokhtar, Ahmad Yunus Mohd Noor and Zaizul Abd Rahman

Prophet. In 'ulum hadith, Diving and Spider is known as al-Syawahid and al-Mutabi'at. Al-
Mutabi'at is when a narrator narrates a hadith and at the same time there is another narrator
who narrates the same hadith from the same Companion. While al-Syawahid is when there is
another hadith narrated by another Companion and the hadith supports either from the angle
of the utterance or the meaning of the hadith to be supported. Therefore, each of them is a
witness to another. The existence of al-Syawahid and al-Mutabi'at does not indicate the lack
of the hadith‟s status as claimed by Juynboll. But instead reinforces the legitimacy of a hadith.
Among the benefits of al-Syawahid and al-Mutabi'at are as follows (Umar 2016: 1):
 Strengthen the rank of hadith from Hasan to Sahih or from Dhaif to Hasan.
 Lift or eliminate the odds of the hadith.
 Interpret the Mujmal hadith and explain the mubham (unclear).
 Sometimes it may explain the cause of al-hadith (asbab wurud al-hadith)
 Sometimes what comes from mutaba'ah is able to remove the defects found in a different
narration.
The method of determining the authenticity of a hadith is also reinforced by the writing of
Mustafa Azami which illustrates Ibn al-Mubarak's view who stated to reach an authentic
hadith, one needs to compare the words of scholars with each other. Most of the classification
of hadith was done through this method. The scholars applied it from the very early day of
Islam. The method of comparison was practiced in many ways. The following are some of
them (Mustafa 1977: 52):
 Comparison between the Ahadith of different students of one scholar.
 Comparison between the statements of a single scholar at different times.
 Comparison between oral recitation and written documents.
 Comparison between the hadith and the related text of the Quran.
Isnad system was the common practice among Companions even in the life of the Prophet
PBUH to transmit the hadith of the Prophet, when they saw each other. In addition, some of
them had made special arrangements to attend the Prophet‟s circle in shifts and to inform each
other of what they had heard and seen in the presence of the Prophet PBUH. Naturally, when
informing their fellows they usually used sentences like: 'the Prophet did such and such' or
'the Prophet said so and so'. This showed that Isnad system was not started in the period of
Successor but already had been practiced since the presence of Prophet PBUH (Mustafa 1977:
32).
Therefore, the above discussion clearly demonstrates that the hadith of Ahad is also
accepted as a reference source and is an authentic hadith from the Prophet PBUH as long as
the conditions of the narrator, the matn and the sanad of the hadith had been fulfilled. At the
same time, dismissing Juynboll's allegations regarding his Common Link theory.

4. CONCLUSION
In a nutshell, the argument posed by the prominent Muslim scholars proved that the process
of determining the authenticity of a hadith was not done negligently and carelessly. On the
contrary, through strict and systematic methodology, especially in the formation of Sanad's
chain. The above argument also broke Juynboll's argument which claimed that the Isnad
system and the validity of the Common Link of a hadith only started after the Successors era.
The fact is that the Isnad system has been practiced since the time of Prophet PBUH. Hence,
it is clear that Juynboll's arguments that most of the hadith are not originated from the Prophet
PBUH is wrong and not true. Lastly, Islam itself has proven that the hadith of Ahad is also

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G.H.A Juynboll and His Methodology In Dealing with Prophetic Tradition: A Re-Appraisal

accepted as a source of reference and its validity depends on the transcendence of the narrator
and not just the number of narrators of the hadith.

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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