M. J. Kister, " 'A Booth Like the Booth of Moses.' A Study of an early Hadith," Bulletin of the School of Oriental and African Studies [University of London] 25 (1962), 150-55.
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M. J. Kister, " 'A Booth Like the Booth of Moses.' A Study of an early Hadith," Bulletin of the School of Oriental and African Studies [University of London] 25 (1962), 150-55.
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This article examines a series of traditions surrounding the Prophet’s curious utterances regarding his tabernacle. The author considers alternate meanings of the phrases used by the Prophet through disparate translations, traditions, and hadiths. The phrase at the center of the mystery is that Muhammad specified, “a booth like the booth of Moses.” There are a number of curious things about the phrase: the meaning of some of the integral words, the omission of the tradition by some Muslim scholars, and the apparent disregard for the desire of the Prophet to have simple sanctuaries.
One of the key words of interest in the traditions is the word “amr” often translated as “death” or “Last Judgment.” The sense is that the Prophet didn’t worry too much about impressive buildings since death would “outstrip” that. The author proposes that the word would be better translated as, “the Final Judgement,” which might make buildings in general, and mosques in particular, unnecessary (believers would be in Paradise and be able to worship there). Some traditions interpret the Prophet’s belief that the Last Judgement was imminent as the impetus to make such a statement as “the affair will outstrip that” (p. 151). The author suggests that, “it is obvious why this tradition about the building of the mosque of the Prophet as quoted in the book of al-Turtushi was omitted by Muslim scholars. The Day of Judgement did not come in the days of the Prophet and there was no reason to quote a tradition which stated clearly that the Prophet believed that the sa’a would happen in his own lifetime” (p. 152).Exactly what, “a booth like the booth of Moses” means is nebulous. The article posits several possibilities: that the building be simple, not sumptuous; that there should be no roof; that there should be no adorning of the walls; that it should be built of certain materials. Irrespective of the precise meaning, the author assumes that the tradition was, “widely spread in the circles of Muslim scholars at the beginning of the third century of the hijra, or even at the end of the second century” (p. 154), and suggests a possible insight into the mind of the Prophet regarding the Day of Judgement, and his relationship with Jews in Medina.