THE MU‘AWWIDHATAN I IN THE CODEX OF IBN MAS'UD (A CRITICAL STUDY OF THE IDEAS OF M. M. AL-AZAMI)

Jauharotul Masruroh, NIM.: 07530078 (2011) THE MU‘AWWIDHATAN I IN THE CODEX OF IBN MAS'UD (A CRITICAL STUDY OF THE IDEAS OF M. M. AL-AZAMI). Skripsi thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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Abstract

Muslims believe that the Qur’an we have with us today, which was revealed to the Prophet Muhammad, was collected both in the form of a book and learnt by heart by many companions of the Prophet during his own life time and then transferred verbally as well as in the written form to the next generations. This generation to generation transmission is so overwhelming and all-embracing that the transmitted text has been rendered safe and secure from any alteration. Nevertheless, some Orientalists believe there are many contradictory narrations about the collection of the Qur’an. Because of those contradictory narrations they conclude that the Qur’an is fabricated and is not original. Many Orientalists do pay their attention to the codex of a sahaba named ‘Abdulla>h bin Mas’u>d. Arthur Jeffery, an Australian-American orientalist said in his work that ‘Abdulla>h bin Mas‘u>d, according to some narrations, did not write the last two surahs of the Qur’an which we use to call them the Mu‘awwidhata>ni. Muslim scholars from the background of the Islamic Studies were very much bothered by the fact that many of the Orientalists gave the wrong presentation of Islam from their study. This was due to the fact that the Orientalists were trying to express Islam within their own understanding which might not be compatible with the dualism of Islam world view. An Indian Muslim scholar, Muhammad Mustafa al-Azami who does not really like the Western Orientalists has answered their accusations regarding the codex of Ibn Mas‘u>d. He said all those narrations that tell us about Ibn Mas’u>d omitted the Mu‘awwidhata>ni are lies. There is no need for Muslims to believe in such narrations. Al-Azami as a na>sir al-sunnah said that hadith is the second source of Islam after Qur’an, and rejecting the hadith is not possible for Muslims. Then how can someone say that when they know the narrations are true. He tried so hard to prove that there is no contradictory in the history of the collection of the Qur’an, but in the end he chose to reject the true narrations and it just shows his inconsistency in his views. Finally we can say that al-Azami is one of Muslim scholars who tried to answer Orientalists’ doubts but he failed because there is muslim scholarly bias in his explanations.

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