| In some lines he gives the reader a sense as if present Islamic laws are largely affected by European codes for example Esposito regarded Middle Eastern reforms in penal codes as were largely derived from European codes as a result of increasingly close contact with the West (especially France and Great Britain) in the nineteenth century.” [1] Repetition of the Traditional Orientalists’ Allegations In the following lines one can observe the typical Orientalists’ style and traditional allegation to develop the suspicion in the mind of the reader about the authenticity of Hadith Literature: “The authorative collection of hadith were not compiled until the middle of the ninth century, by which time a great mass of diverse hadiths reflected the variety of legal opinion developed over the previous two centuries of juristic reasoning in the legal schools.”[2] Presentation of Distorted Picture of History of Islamic jurisprudence: It seems that to the common reader Esposito successfully conveyed a sense as if there was not a single method or similar sources of extraction of Islamic law before ninth century, for example according to him Imam Shafi introduced a common methodology for all school of law so as a result of his efforts, by the ninth century, the classical theory of law fixed the sources of Islamic law at four: the Quran, the sunnah of the Prophet, qiyas and ijma.”[3] Try to Built Connection between Islamic Ijtihad & Misogynistic Practices: In the following examples an Islamic scholar can easily observe that Esposito tries to establish a relation between Islamic sources and misogynistic practices: A. “Among the earliest usage of qiyas was the fixing of the minimum dower. An analogy was established between the loss of virginity following marriage and the Quranic penalty for theft-amputation of the hand.”[4] B. “Under Hanafi law a Muslim man is allowed to marry a Muslim woman, or a Jewish or Christian woman |