Muhammad, the Qur'an and Islam
[28] Schwally's views as given here (GQ, vol. 2, p. 146) are shared by
others (cf. Watt in Tabari, History, vol. 6, pp. xvii f), who reject not just
juristic hadith, but also almost the whole body of Islamic tradition (trans.):
"Thereby (it) should not be denied that in the wilderness of error and lies
trustworthy traditions could be found. However, from the outset, and until
proven to the contrary, every juristic hadith is to be considered (a) forgery."
[29] Sahih Bukhari, vol. 3, p. 355, vol. 6, pp. 482 f; Sahih Muslim, vol. 2,
pp. 389 f.
[30] `Umar and Hashim were from the same tribe; Suyuti, El-Itkan, vol. 1,
p. 112; cf. Nöldeke and Schwally, GQ, vol. 1, p. 51.
[31] Suyuti, El-Itkan, vol. 1, pp. 114 f, gives 35 different interpretations
for what this word may have meant.
[32] That was supposedly the purpose for having made the standardization
in the first place. Cf. Ibid., p. 143.
[33] Watt and Bell, Introduction, pp. 48 f; Watt, Religionen, p. 183; EI²,
s.v. "Kur'an," pp. 408 f.
[34] Ps. 103:2a Sahih Bukhari, vol. 8, p. 252
Is. 42:1-7 Sahih Bukhari, vol. 3, p. 189
vol. 6, p. 345
Mt. 6:3 Sahih Bukhari, vol. 2, p. 287
Mt. 20:1-16 Sahih Bukhari, vol. 1, p. 311
vol. 4, p. 441
Mt. 25:42-26 Sahih Muslim, vol. 4, p. 1363
Lk. 23:34a (!) Sahih Bukhari, vol. 9, p. 49
Jn. 17:17b Sahih Bukhari, vol. 9, p. 359
[35] Sunan Abu Dawud, vol. 3, p. 1091; cf. SEI, p. 169.