Our Beacon Forum

The Criminal Hadith Compilers
By:Mr. S.Ibrahim, S.Africa
Date: Thursday, 30 April 2020, 9:36 pm

AHADITH COMPILERS: BY MR. S IBRAHIM

It should be known that none of the Hadîth book writers were of Arabic origin! Many are of Persian descent. They also did not live during the time of the Holy Prophet Muhammad (a.s) or the sahabâhs (Allâh is pleased with them) or their immediate followers, nor did they meet in person with any of them. They lived approximately 250 to 300 years after the Prophet[3]! They collected their information from those who were not ear or eye witnesses! Here follows a historical breakdown of the Hadîth[4] book writers:

(1) Name of Composer: Imâm Muhammad Ismâ’îl Bukhârî

Resident of: Bokhara ~ Died in the year: 260 After Hijrah.

Ahadîth collected: 600,000 ~ Number rejected 597,238

Number of Ahadîth selected for composition: 2,762

Percentage accepted 0.46% percentage rejected 99.54%

(2) Name of Composer: Imâm Muslim Bin Hajjaj – [claimed to be a student of Bukhârî]

Resident of: Neshapu ~ Died in the year: 261 After Hijrah.

Ahadîth collected: 300,000 ~ Number rejected 295, 652

Percentage accepted 1.45% ~ percentage rejected 98.55%

Number of Ahadîth selected for composition: 4,348

(3) Name of Composer: Imâm Abû ‘Îsâ Muhammad Tirmidhî

Resident of: Tirmaz ~ Died in the year: 279 After Hijrah.

Ahadîth collected: 300,000 ~ Number rejected 296, 885

Percentage accepted 1.04% ~ percentage rejected 98.96%

Number of Ahadîth selected for composition: 3,115

(4) Name of Composer: Imâm Abû Dâwûd

Resident of: Sistan ~ Died in the year: 275 After Hijrah.

Ahadîth collected: 500,000 ~ Number rejected 495, 200

Number of ahadîth selected for composition: 4,800

Percentage accepted 0.96% ~ percentage rejected 99.04%

(5) Name of Composer: Abû Abdullah Ibn Majah al-Qazwini

Resident of: Qazveen ~ Died in the year: 273 After Hijrah.

Ahadîth collected: 400,000 ~ Number rejected 396, 000

Number of ahadîth selected for composition: 4,000

Percentage accepted 1% ~ percentage rejected 99%

(6) Name of Composer: Imâm Abd-ur-Rahmân Ahmad Nisâ’i

Resident of: A village in Khurasan province ~ Died: 303 After Hijrah

Ahadîth collected: 200,000 ~ Number rejected 195, 679

Number of ahadîth selected for composition: 4,321

Percentage accepted 2.16% ~ percentage rejected 97.84%

Amongst the six collectors, it is claimed that they collected a total of 2,300,000 Ahadîth (two million three hundred thousand)[5]. Out of this great number they only took 23,346 as the true sayings of the Prophet which equates to about 1.02%! Yet, out of the 23,346 Ahadîth they have been classified as follows:

(a) “Sahîh (Sound). This name is given to the utterly faultless hadîth in which there is no weakness either in the chain of transmission (Isnâd) or in the text (Main) and in which there is no tendency to contradict any established belief of Islam.

(b) Hasan (Approved) is like a Sahîh tradition except for the fact that some of its narrators are found to have a defective memory in comparison to the narrators of Sahîh Hadîth.

(c) Da‘îf tradition is that in which there is some defect either in the chain of transmission, or in proper understanding of the transmission, or its contents are not in perfect agreement with Islamic beliefs and practices. It is in fact a tradition of weak or less reliable authority.

(d) Mutawâtir (Continuous) is a tradition reported by a large number of people in different times, so as to make it impossible for any falsehood to creep into it.

(e) Mashhûr is a tradition which is handed down by at least three different reliable authorities, or, according to another view, a tradition which, although widely disseminated later, was originally transmitted by one person in the first generation.

(f) Maudû‘ (Forged) hadîth is that which a liar fabricates and then attributes it to the Holy Prophet (may peace be upon him).

(g) Muttafaq ‘Alaih (Agreed upon). A tradition accepted both by Imâm Bukhârî and Imâm Muslim and included in their respective collections.” (Sahîh Muslim (SH. Muhammad Ashraf Publishers & Booksellers) 1978 vol. 1 page ix.)

(h) Hadîth Qudsî ~!? (Hadîth Qudsî contradicts ~ Chapter 69 verses 43/47; Chapter 10 verses 15/16)

It is necessary that we analyze these classifications:

In (a) it is stated that ‘Sahîh (Sound)’ means: “...the utterly faultless hadîth in which there is no weakness either in the chain of transmission (Isnâd) or in the text (Main) and in which there is no tendency to contradict any established belief of Islam.” This definition needs to be tested. What is meant by the words: “...in which there is no tendency to contradict any established belief of Islam.” How does one determine what is “established belief of Islam”? Does it mean that the guidance of the Arabic Glorious Qur’ân is the basis on which the “established belief of Islam” is to be found? Must such “established belief of Islam” be in accordance with the Muhkamât (decisive) verses of the Arabic Glorious Qur’ân? If ‘Sahîh (Sound)’ Ahadîth contradicts the guidance in the Muhkamât (decisive) verses of the Arabic Glorious Qur’ân, does such Ahadîth remain as the “established belief of Islam” although it is classified as of “...the utterly faultless hadîth in which there is no weakness either in the chain of transmission (Isnâd) or in the text (Main)...”? Unfortunately, these questions are not answered by the classification in (a)! In fact it leaves room for much confusion!

In (b) it is stated that ‘Hasan (Approved- by them)’ means that it: “...is like a Sahîh tradition except for the fact that some of its narrators are found to have a defective memory in comparison to the narrators of Sahîh Hadîth.” This definition needs to be clarified. Why the Ahadîth whose narrators had ‘defective memory’ were not mentioned in brackets at the end of such Hadîth? Or why are there not books which mention such defective Ahadîth?

In (c) it is stated that ‘Da‘îf tradition’ means: “...that in which there is some defect either in the chain of transmission, or in proper understanding of the transmission, or its contents are not in perfect agreement with Islamic beliefs and practices.” This definition appears to be very problematic. Let us leave the less serious problem ones concerning the transmission for the moment. The more important point that needs clarity is the fact that “...its contents are not in perfect agreement with Islamic beliefs and practices.” There is no example given in order that one may understand what is really meant! The phrase “Islamic beliefs and practices” or as in (a) “established belief of Islam”, what does it actually mean? One must understand that when the Ahadîth is put into question then it leaves the Arabic Glorious Qur’ân alone as the source from which all ~ the Alims and common Muslims derive their Islâmic direction. On the other hand, realizing the problematic nature of the Ahadîth has been defined in the seven +1 classification leaves much to be desired in order to claim that the Ahadîth is the second main source of Islâmic beliefs and practices! The reason for this statement is the fact that the status of the narrators and the Ahadîth and also the people who reported the Ahadîth is being put into question.

In (d) it is stated that ‘Mutawâtir (Continuous)’ means that it: “...is a tradition reported by a large number of people in different times, so as to make it impossible for any falsehood to creep into it.” How do “...a large number of people in different times... make it impossible for any falsehood to creep into it?”

Let us understand the meaning of the statement that “...a large number of people in different times... make it impossible for any falsehood to creep into it”, how can this argument be approved? Take the example of one billion Chinese Buddhist or one billion Hindus, or one billion Christians who believe that God has a son ~ and who believe that the statues of these religions are most important to worship, ~ would it be possible therefore that it “make it impossible for any falsehood to creep into it” when such belief was established and agreed to by over three billion people?

Al-Qur’ân: Chapter 6 verse 116: [Allâh declares]: “Wert thou to follow the majority of those on earth, they will lead thee away from the way of Allâh. They follow nothing but conjecture: they do nothing but lie.” (In other words, the true believers will always remain few ~ those who follow only the Qur’ân as the first believers did ~ refer to Al-Qur’ân: Chapter 4 verse 115; chapter 9 verse 100).

In (e) it is stated that: “Mashhûr is a tradition which is handed down by at least three different reliable authorities... according to another view, a tradition which, although widely disseminated later, was originally transmitted by one person in the first generation.” How does one establish that it “was originally transmitted by one person in the first generation” when none of the original witnesses survived to give evidence?

In (f) it is stated that ‘Maudû‘ (Forged) hadîth’ means: “...that which a liar fabricates and then attributes it to the Holy Prophet (may peace be upon him).” If such Ahadîth are present in the Ahadîth books how could we trust such books?

In (g) it is stated that ‘Muttafaq ‘Alaih (Agreed upon)’ means: “A tradition accepted both by Imâm Bukhârî and Imâm Muslim and included in their respective collections.” This means that the total number of Ahadîth collected are not accurate – in fact the 23,346 is not the truth!

(i) The 8th type: ~ Hadîth Qudsî ~ is also invalidated by the following verses of the Glorious Arabic Qur’ân:

Al-Qur’ân: 69 verses 43 to 47: “(This is) a Message sent down from the Rabb of the â‘lamîn (worlds). And if the apostle (i.e. Muhammad) were to invent any sayings in Our (i.e. Allâh’s) name, We (i.e. Allâh) should certainly seize him by his (i.e. Muhammad) right hand, and We (i.e. Allâh) should certainly then cut off the artery of his (i.e. Muhammad’s) heart: nor could any of you withhold him (from Our wrath).” (cf: Al-Qur’ân: Chapter 10 verses 15/16)

From the above eight classifications one can easily see that it is not fitting to be associated with Ahadîth which contains such defects be part of “Divine guidance”.

Compiled by: Ahmed Moosa

21 November 2016

(E. & O.E)