Prof. Livnat Holtzman

My expertise in Islamic theology has been cultivated through rigorous philological training under esteemed professors at the Hebrew University in Jerusalem's Department of Arabic Language and Literature. Notably, I learned from distinguished scholars, some honored with the Israel Prize in Middle Eastern Studies and Linguistics, including Prof. Yehoshua Blau, Prof. Moshe Piamenta, Prof. Shmuel Moreh, Prof. Hava Lazarus-Yafeh, Prof. Yohanan Friedmann, Prof. Sarah Stroumsa, Prof. Ella Landau-Tasseron, Prof. Haggai Ben-Shammai, Prof. Etan Kohlberg, Prof. Isaac Hasson, Prof. Simon Hopkins, and Prof. Menahem Milson.

My academic journey began with a profound study of traditionalist scholars Ibn Taymiyya (d. 1328) and his disciple Ibn Qayyim al-Jawziyya (d. 1350) under the guidance of Prof. Michael Winter and Prof. Binyamin Abrahamov at Bar-Ilan University. Expanding my research, I explored the works of other theologians like Aḥmad b. Ḥanbal (d. 855), Abū Yaʽlā (d. 1066), and Ibn al-Jawzī (d. 1201). Focusing on traditionalist Islamic theology rooted in Hadith literature, I meticulously analyze these texts and explore the social networks that transmitted them, integrating narratology and gesture studies.

My work has garnered international attention, cited by scholars from diverse Muslim-majority countries. In 2018, my book "Anthropomorphism in Islam: The Challenge of Traditionalism (700–1350)" was published by Edinburgh University Press, delving into theological debates around divine attributes. Furthermore, an Arabic translation of this work, titled "التشبيه في تاريخ الأسلام," was published by Dār al-Rawāfid in 2023, marking a significant achievement.

The Hadith literature, comprising around 5,000 stories with over a million versions, holds immense significance for me. These texts were transmitted orally from generation to generation, starting with the Prophet’s companions (ṣaḥāba). This transmission process spanned over a hundred years and covered a wide geographical area. Following the death of the Prophet in the year 632, the ṣaḥāba joined the Muslim army that ventured beyond the Arabian Peninsula and conquered various territories in the Ancient East, including Egypt, Iraq, Iran, Syria, Transjordan, and Palestine. The ṣaḥāba settled in the prominent cities, such as Basra, Kufa, Damascus, and Jerusalem. They also established new cities like Cairo. In these urban centers, they taught the Hadith to the local population, some of whom embraced Islam willingly, while others converted under duress. The teachings encompassed various aspects of religious practice and everyday life, including how to pray, what is allowed and forbidden to eat, rules regarding sexual intercourse, personal hygiene, and even grooming practices like nail clipping and dental hygiene. These teachings were conveyed through stories about the Prophet, whom the ṣaḥāba knew intimately. Thus, the practical religious obligations and customs in Islam are grounded in the Sunna, which refers to the way of the Prophet Muḥammad. Sunni Islam therefore adheres the path set by the Prophet Muḥammad. It is worth noting that a considerable part of the Islamic traditions originates from Jews and Christians who converted to Islam. Traditions of Jewish and Christian origin, some of which are referred to as ‘isrāʼiliyyat’, were assimilated and Islamized in the new religion. The parallels between Judaism, Christianity and Islam are therefore abundant and make a rich source of comparative study. I emphasize these parallels in the introductory courses on Islamic religion and Quranic exegesis.

The Hadith is primarily an oral literature, although there were individuals who recorded the sayings and actions of the Prophet in writing during his lifetime. The introduction of paper from China to Baghdad in the ninth century brought about a more systemized recording process, since paper was a cheaper alternative to materials like processed animal skins or papyrus, which are more expensive. This development led to an “information explosion” in the ninth century, with Islam preceding Europe in some six-hundred years in terms of disseminating knowledge (until the invention of printing press). During this time, the six canonical Hadith collections were compiled, alongside numerous non-canonical collections that emerged until the 14^th century. The availability of paper-books also facilitated an entangled scholarly process because the written text allowed for a meticulous examination of the Prophet’s recorded behavior. The Hadith literature served as the foundation for the development of Islamic law and theology by Muslim scholars. It was through this process that Muslim scholars incorporated the wisdom and knowledge of ancient civilizations, such as Greece, Persia, and India, into their writings. In the ninth century, Muslims were at the forefront of fields such as medicine, chemistry, pharmacy, astronomy, engineering, architecture, and more.

I am deeply grateful to my esteemed and beloved teacher, late Dr. Isaiah Goldfeld, for developing the approach to comprehending the Hadith literature. Whenever I immerse myself in these ancient texts, a smile never leaves my face. Each day brings a new discovery, as this literature is an extraordinary reservoir that provides glimpses into the seventh century, when the Prophet Muḥammad first emerged in history, filtered through the perspectives of later periods, particularly the eighth and ninth centuries. Uncovering the historic essence requires peeling away several layers of the texts, a task that is both challenging and enjoyable.

My passion for the Hadith literature is evident in my podcast, "Following the Prophet Muḥammad," where I present the story of early Islam in a compelling yet accessible manner. Released on the "Bar-Daʽat" app, Spotify, and YouTube, the podcast has gained popularity, resonating with both Israeli and Arab audiences. I invite you to explore this engaging series, providing an informal introduction to Islam's foundational concepts.