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themselves after
Muhammad's death to produce the single official text of the Prophet's revelations. The tradition of the first compilation in the reign of Abu Bakr is usually accepted without questioning, but an examination of the account quickly betrays certain contradictions. Thus, if the death of so many Muslims at al-Yamamah endangered the preservation of the text, why did Abu Bakr, after making his copy, practically conceal it, entrusting it to the guardianship of a woman? Hafsah's copy seems, in fact, to be an invention to justify the corrections of that subsequently compiled under 'Uthman. I allow, however, the probability that in the time of Abu Bakr and 'Umar, quite independently of the battle of al-Yamamah, a copy of the Koran was prepared at Medina, perhaps at 'Umar's suggestion, exactly as others were compiled in the provinces, those, namely, which were afterwards destroyed by order of 'Uthman. It may be that the copy in Medina had a better guarantee of authenticity; while the statement that in the text prepared by Abu Bakr and 'Umar no verse was accepted which was not authenticated by at least two witnesses, who declared that they had themselves heard it from the Prophet, leads us to suppose that already in the first Koranic compilation other verses were suppressed which had not the required support.
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As Leone
Caetani clearly demonstrates in various parts of his work on Islam the Arabs's drive to conquest sprang chiefly from material want and cupidity, which is easily explained by the economic circumstances of Arabia. Want and cupidity fired the enthusiasm to emigrate from a land that had declined
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The koran was not collected during the
Prophet's lifetime; this is clearly stated by good authorities. Those who are enumerated as collectors can certainly have collected only a part, for otherwise there is no explanation of the great pains to which the three caliphs, Abu Bakr, 'Umar and 'Uthman, put
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Then came a second phase, when the great nineteenth-century scholars began to apply critical method, treating Muslim historians in the same way they had treated Greek, Latin, and their own historians, trying to detect biases, distortions, variant versions and so on. Here I am thinking particularly of
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In 1905, Prince
Caetani, in his introduction to his monumental ten folio volumes of Annali dell'Islam ( 1905 to 1926), came to "the pessimistic conclusion that we can find almost nothing true on Muhammad in the Traditions, we can discount as apocryphal all the traditional material that we possess."
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thought between 1904 and 1926 during which he collected and arranged chronologically all known materials related to the origins of Islam. Caetani presented his critical analysis and conclusions regarding what he believed to be inconsistencies, contradictions, and variances in the
Islamic sources in
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Caetani had "compiled and arranged (year by year, and event by event) all the material which the sources, the Arab historians offered. The resultant conclusions based on the facts, which took into account the variant forms in which they were found in the sources, were accompanied by a critical
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Caetani holds that the great outburst, which sent Arab armies out in conquest of the surrounding fertile lands, is only the latest of a series of similar outbursts of
Semitic peoples which in historical times have been disgorged by Arabia, due to the economic stress consequent on the gradual
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Caetani claimed that most of the early traditions of Islam could be dismissed as fabrications by later generations of authors. He also suggested that the Arab conquests during the formative era of Islam were driven not by religion but by material want and covetousness.
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Buckingham, James Silk; Sterling, John; Maurice, Frederick
Denison; Stebbing, Henry; Dilke, Charles Wentworth; Hervey, Thomas Kibble; Dixon, William Hepworth; MacColl, Norman; Rendall, Vernon Horace; Murry, John Middleton (March 28, 1908).
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desiccation of Arabia. Muhammad thus becomes the leader of this movement, religious, if you will. according to the ideas of religion in Arabia at that time, but above all a politician and an opportunist.
155:(and perhaps also Turkish). Caetani spent many years researching and traveling throughout the Muslim world, gathering material on a wide range of Islamic cultures from
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they had a son, Onorato (1902 - 1948), mentally and physically disabled; for further details on
Caetani biography and familiar life, see Marella Caracciolo Chia,
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analysis that reflected the methodological skepticism which
Langlois and Seignobos had just set forth as absolutely indispensable for the historian." 110
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Caetani was upset by the impossibility, under the
Italian laws of that time, to pass his name to the illegitimate daughter he had had with another woman
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The arabs achieved their conquests only with material means and the moral virtues innate in their character; and Islam had nothing to do with these.
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108 Caetani had "compiled and arranged (year by year, and event by event) all the material which the sources, the Arab historians offered.
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in 1911 and a full member in 1919. Later, he left his rich library to the Lincei to create the Caetani foundation for Muslim studies.
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Caetani also served as a deputy of the Italian Parliament (1909–1913), keeping a radical socialist stance. He married
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The Caetani Family: Popes, Princes, Scholars and Artists :: Greater Vernon Museum & Archives
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After the end of his marriage and the rise of Fascism, in August 1921 Caetani decided to emigrate to
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the work of such founding fathers of our discipline as de Goeje, Wellhausen, Caetani and others.
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Caetani developed an interest in foreign languages at an early age. At 15, he began to study
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https://web.archive.org/web/20050930010903/http://www.iant.com/imam/methodol.txt
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Uthman and the Recension of the Koran, Leone Caetani, Volume 5, p. 380-390, 1915
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traditions, which he subjected to minute historical and psychological analysis.
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The Caetani family: The Caetani Family: Popes, Princes, Scholars and Artists
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Caetani, Leone in Dizionario Biografico degli Italiani – Volume 16 (1973)
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Caetani made extensive analysis of sources related to the origins of the
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Fondazione Caetani per gli studi musulmani presso l'Accademia dei Lincei
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Studies on Muhammad and the Rise of Islam A Critical Survey
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Studi di Orientale (Leone Caetani, p. 369) translated in
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Caetani was born in Rome into the prominent and wealthy
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He was the father of Italian-Canadian visual artist
229:; he died of throat cancer on December 24, 1935 in
509:. Vol. 16 (11th ed.). pp. 268–273.
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458:(Milan, Ulrico Hoepli, 1905–1907), 10 volumes
23:Photo of Leone Caetani taken in Egypt in 1888
390:Introduction to Islamic Theology and Law By
195:. He became a corresponding member of the
120:had been a well-known Polish orientalist.
31:(September 12, 1869 – December 25, 1935),
461:"Uthman and the Recension of the Koran",
425:The Expansion of the Early Islamic State
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580:Deaths from cancer in British Columbia
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361:The quest for the historical Mohammed
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125:Sanskrit
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