Category Archives: Principles of Hadith

Different Types Of Hadith Collections [Like Jaami, Sunan Etc]

[By Imam Luqman Ahmad]

إن الحمد لله نحمده ونستعينه ونستغفره ، ونعوذ بالله من شرور أنفسنا وسيئات أعمالنا ، من يهده الله فلا مضل له ، ومن يضلل فلا هادي له ، وأشهد أن لا إله إلا الله وأن محمدًا عبده ورسوله .

يَاأَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلا تَمُوتُنَّ إِلا وَأَنْتُمْ مُسْلِمُونَ

يَاأَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالا كَثِيرًا وَنِسَاءً وَاتَّقُوا اللَّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالأَرْحَامَ إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا )

:يَاأَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلا سَدِيدًا. يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَمَنْ يُطِعِ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزًا عَظِيمًا أما بعد :

The study of hadith is a world in itself. It is a beautiful, remarkable and detailed universe of source knowledge, intra-disciplinary sciences, and sub-sciences that support the preservation, transmission, explanation, understanding, and implementation of the Sunnah of our Beloved Prophet Muhammad ibn Abdullah ﷺ. The world of hadith is a world of guidance, knowledge, and understanding of this religion.  It is the collection of statements, actions, habits, travels, and events of the Prophet ﷺ and is one of the most satisfying and beneficial paths and pursuits of knowledge. The study of hadith and its related sciences is vast, and is something that scholars, students of knowledge, and regular folk engage in as a lifelong pursuit.

There are many ways to approach hadith study. Primarily as Muslims, we want to know and understand what the Prophet ﷺ did and said so we can obey him and follow him. Of course it’s more than that; it’s loving him, using his guidance, and following his path. No one gets to a point where they know all the hadith, or studied all the hadith or have learned everything there is to learn about hadith of the Prophet ﷺ. There are many approaches, many disciplines and sub-disciplines, and many methods. I advise every student, or serious seeker of knowledge that when you decide to read a collection of hadith, or an explanation of a collection of hadith like Aoun al-Ma’bood, or Tuh’fatu  Ah’wathi, or Fat’h al-Baari, or even study it with your sheikh, you would benefit a lot by reading the introduction, or the foreword by the author himself. You learn a lot from the introduction such as terminology, the reasons behind writing the book, how it is arranged, the authors methodology, and the views of that particular scholar on issues relating to hadith and to his own hadith collection or explanation.

There are two principle ways that hadith books are put together. One is according to chapter and subject matter or what scholars call ‘abwaab’ which is the plural of ‘baab’ which literally means door. In these types of hadith books, the book is organized by subject matter such as tahaarah, salat, zakat, siyaam, buying and selling etc. Books arranged by subject matter are easier for research and finding the topic you are looking for and is preferred by students and scholars alike. If a person wants to look up a hadith on a certain topic, then there’re likely to refer to these types of books first as opposed to the second type which I’m going to talk about next.

The second type of hadith book are books that are arranged according to the companions of the Prophet ﷺ that narrated the hadith originally. Usually this is done in alphabetical order. Sometimes it’s done according to the rank of the narrator (راوي) his preference in Islam or his ranking, or what’s called a tabaqa (طبقة).

The following types that I mention are not all of the types of books of hadith but they are the major ones. In sha Allah this short piece will help understand in some small way, how to study and look at books of hadith. Keep in mind that this is just a small window to a very wide and deep topic. Wal Allahu al-Musta’aan.

Types of Books of Hadith:

Jaami [جامع]:

A Jaami is a hadith collection that contains all the main categories of primary islamic knowledge which represent the full breadth of the religion such as aqeedah, adab, eating and drinking, tafseer, hadith about fitan (trials), raqaa’iqرقائق (spiritual heart softeners) and ibaadahعبادة (worship). The most well-known of such types of hadith books are Jaami as-Sahih by Imam Muhammad Ismaa’eel al-Bukhaari (d. 256 h.), better-known as Sahih al-Bukhaari. The actual title that Imam Bukhaari named the book that we’ve come to know as; “Sahih al-Bukhaari” was, “Al-Jaami’ al-Musnad as-Sahih al-Mukhtasar min umoor Rasoolillaah wa sunanihi wa iyyaamihi” (الجامع المسند الصيح المختصر من أمور رسول الله و سننه و ايامه). Over time it simply became known as Sahih al-Bukhaari, or Jaami Sahih, or Jaami’ Sahih al-Bukhaari.

Another is al-Jaami as-Sahih by Imam Muslim, known as Sahih Muslim, and al-Jaami by Imam Abu Eesa at-Tirmithee, better known as Sunan at-Tirmidhi. The actual name of Imam al-Tirmidhi’s collection is Al-Jaami al-Mukhtasar min al-Sunan wa Ma’rifatu as-Saheeh wal ma’lool, wa maa alaihi al-amal. الجامع المختصر من السنن عن رسول الله صلي الله عليه و سلم و معرفة الصحيح و المعلول ما عليه العمل)). As you can see, it is a pretty long name and one that is hardly ever used in any modern printings of the book. It has been referred to at times as Jaami’ as-Sahih by at-Tirmidhi which is a misnomer because the collection contains hadith which are not sound. It’s sometimes referred to as a Sunan because it deals a lot with hadith al-ah’kaam, or hadith that has to do with law and it follows the same pattern as other books of Sunan and notwithstanding that Sunan is part of the original title of the book.  Imam Abu Eesa said about his collection; “anyone who has this book in his house, it’s like the Prophet ﷺ is in his house talking”.

The titles of the books of hadith and the arrangement of the chapters and subject matter gives you an insight into the thinking and methodology of the muhaddith who authored the book. For example, Imam al-Bukhaari and others use what’s called the tarjama [ترجمة]. The word tarjama has several meanings in the Arabic language but according to traditionalists (scholars of hadith) the tarjama is the section heading. The common word for chapter is Kitaab [كتاب] and the common word used for section is baab [section]. The name of the section is the tarjama and the tarjama give you a clue of the scholar’s view on the issue. Imam an-Nawawi used to say; “Bukhaari’s fiqh is in his taraajam”. For example, in Sahih al-Bukhaari in the Book of ghusl (ritual bath), there is a section titled; “If one remembers while he is in the masjid that he is in a state of impurity, he should leave as he is without making tayammam” (بلب اذا ذكر في المسجد انه جنب خرج كما هو، و لا يتيمم), then he proceeds to present the hadith that proves the implication of the tarjama. You see this example throughout his Sahih and in other books of hadith.

Sunan [سنن]

Books of Sunan in the language of hadith scholars are books of hadith that contain hadith dealing with law (احكام), organized by the sections of fiqh. For example, these books usually begin with purification (طهارة), and the section on purification will start with a certain aspect of purification depending on the detail, the style and choice of the compiler of the book. For example, Imam Abu Eesa at-Tirmidhi (d. 279 h.), begins his book with tahaara but starts with the hadith; “the salat is not accepted without wudu”. Then he follows with hadith about the virtues of wudu and moves on from there. However, Imam Abu Dawood (d. 275 h.) takes a different approach; he begins his Sunan with a chapter titled tahaara but begins the first section with hadith about the etiquettes of relieving one’s self. Which is also a part of tahaara.  In the Sunan of an-Nasaai, Imam Abu Abdurrahman Nasaai (d. 303 h.) takes a slightly different approach. He begins his book with the chapter on tahaara but starts with the hadith of Abu Hurraira that the Prophet ﷺ said; “When one of you wakes up from sleep, he should not put his hands water (for ablution) until he washes them because he does not know where his hand spent the night”. (what his hands touched”. The second hadith in his collection is about using siwaak (miswaak), which is also a part of tahaara.

So the major books of Sunan follow the same style and methodology in that purification is usually at the beginning but differ in the exact approach to the topic. This is one reason why students of knowledge should be broad in their lifelong study of the hadith of the Prophet ﷺ which is not something that you do over a certain period of time; it’s something that you do without. Even the major shuyookh of the ummah, still read and study hadith of the Prophet ﷺ and engage in its related sciences.

This demonstrates the breadth of approach to knowledge and scholarly independence of hadith preservation. So of the great scholars who compiled and preserved the ahaadeeth of the Prophet ﷺ, they demonstrated their preferences in how they approach of hadith the topics of Sunnah in their books.

All books of hadith do not have the same detail, the same number of hadith, or the exact same approach to any given topic. After tahaara (purification) Sunan books usually follow with ibaadah starting with salat, then zakat, then fasting and so on. The most well-known books of Sunan are the Sunan of Abu Dawud, the Sunan of at-Tirmithee which is the Jaami of at-Tirmithee [جامع الترمذي], theSunan of an-Nasaa’i, and the Sunan of Ibn Majah. These four are known as the Four Sunan (السنن الاربعة). Within the discipline of hadith study, scholars employ certain terminology that is specific to the science. Within it, they have several ways of referring to books of hadith also. For example, if they say “the three”, then they mean the four Sunan we just mentioned minus the Sunan of ibn Majah. If the say “the five” for example, they mean the four Sunan and the Musnad of Imam Ahmad. If they say ‘Sahihain’ (صحيحين) they mean the collection of al-Bukhaari and Muslim and if they say; ‘as-shaykhaan (الشيخان), [the two shaykhs], then they are talking about al-Bukhaari and Muslim also.

Musnad [مسند]

A Musnad is a collection of hadith that is according to the name of the companion of the Prophet ﷺ who narrated the hadith. Sometimes this is done in alphabetical order, other times it is arranged according to who preceded who in Islam, and other times it is arranged according to preference (fadeelaفضيلة) of the particular companion to another. Many musaaneed begin with hadith narrated by the four caliphs (الخلفاء الراشدين) starting with Abu Bakr as-Siddeeq. Others arrange it according to the ten companions who were promised paradise, then the companions who were at Badr. At other times, a Musnad is arranged according to genealogical status or lineage. There are many musaaneed / مسانيد (plural of Musnad). The most well-known of the musaaneed is the Musnad of Imam Ahmad ibn Hanbal (d. 241 h.), followed by the Musnad of Abu Ya’laa.  At other times a Musnad its arranged according to preference or the historical position of the narrator of the hadith.

Al-Mu’jam [المعجم]

Al-Mu’jam (plural: mu’aajam/ معاجم ), in the terminology of traditionalists, are hadith collections that are arranged according to a name of the sheikh from whence the author narrated it. Where the author arranges the hadith according to his shuyookh that he heard them, in alphabetical order. The most well-known of these are the three ma’aajam written by Abu al-Qasim Sulayman at-Tabaraani (d. 360 h.), called al-Mu’jam al-Sagheer, and al-Mu’jam al-Awsat which were both hadith that he related from his shuyookh, and his third one is called al-Mu’jam al-Kabir [المعجم الكبير], which consists of hadith narrated by companions. The Mu’jam al-Kabir is the most famous of Tabaraani’s three collections. It popularity and recognition is at a level that when people mention “al-Mu’jam” then it is known that they are referring to al-Mu’jam al-Kabir by Tabaraani. Some books are so well-known and so widely used that they are fully recognized by even part of the name. for example, the book, Fat’h al-Baari, the famous explanation of Sahih al-Bukhaari by Ibn Hajar al-As’qalaani (d. 852 h.) is known across centuries simply as “al-Fat’h”, despite that there are hundreds of books whose title begins with al-Fat’h or contains the word Fat’h. Nevertheless, when a reference to al-Fat’h is mentioned in a book or a footnote, scholars of this discipline generally assume (depending on the context) that you are referring to Fat’h al-Baari. An anecdotal note about Ibn Hajar’s Fat’h al-Baari is that Ibn Rajab al-Hanbali (d. 795 h.) himself, started writing an explanation of Sahih al-Bukhaari and he titled it; ‘Fat’h al-Baari’ he completed up to the chapter on salaatul janaaza before he died. Twenty years after his death, Ibn Hajar al-Asqalaani began his explanation of Sahih al-Bukhaari and he named it; ‘Fat’h al-Baari’ in honor of ibn Rajab.

Al-Musannafaat al-Jaami’a [المصنفات الجامعة]

These are encyclopedic collection of hadith compiled from many different collections by different scholars of hadith. These types are arranged in two different ways. The first way is to arrange it according to subject category or chapters (abwaab). An example of this type of hadith collect in this style is the book; Jaami’ al-Usool fi Ahaadeeth ar-Rasool [جامع الأصول في احاديث الرسول] by ibn al-Atheer [d. 606 h.] In his book he compiles hadith from Bukhaari, Muslim, Abu Dawood, at-Tirmidhi, ibn Maajah and the Muwatta by Imam Malik. He also takes the added steps of explaining unclear words.  Another book like this is the book; Khunz al-A’maal fi Sunan al-Af’aal wal Aq’waal [خنز العمال في سنن الاقوال و الافعال] by Ali ibn Hussaam al-Muttaqi (d, 975 h.), better known as al-Muttaqi. This is probably one of the most comprehensive books of this type; he complies hadith from about ninety something different collections of hadith. In the beginning of the book he explains terminologies of different scholars of hadith that are specific to them, since all scholars do not use all terminology in other same way.

The second style of collection of this category are books where the hadith are compiled alphabetically according to the first word in the hadith. Such is the book al-Jaami al-Kabir (الجامع الكبير) by  Jalaaluddeen as-Suyuti (d. 911 h.). al-Jaami al-Kabir by Suyuti is considered to be the basis for Khanz al-A’maal. Another book by Suyuti, al-Jaami as-Sagheer in one where he (Suyuti) abridged the Jaami Kabir by removing ahaadeeth that were repeated, and he added other ahaadeeth. The whole book (al-Jaami al-Kabir) has 10,031 hadith altogether.

 Al-Mustad’rak / المستدرك

Al-Mustad’rakaat [المستدركات] are books of hadith where the author writes down hadith whose status of authenticity meet the standards [شرط] of a traditionalist although that traditionalist did not include those ahaadeeth in his own book. For example, Imam Al-Bukhaari memorized 200,000 authentic hadith. However, he only included 7,275 hadith in his Sahih. If you count the hadith that Bukhaari repeated [المكرر], then the number of hadith in Sahih Bukhaari is only 4,000 or so hadith. So another scholar of hadith will come along and make a collection the hadith that meets Bukhaari’s standards of authenticity, but that Bukhaari did not include in his Sahih. Such a book is referred to by scholars of hadith as a Mustadrak /المستدرك.

The most well-known of the Mustad’rakaat (plural) is the Mustadrak of al-Haakim on Bukhari and Muslim titled; al-Mustadrak alaa Sahihain [المستدرك علي الصحيحين]. In al-Haakim’s MustadrakAl-Haakim (d. 403 h.) takes hadith that were collected by imam al-Bukhaari and Imam Muslim, that they did not included in their published collections. He somewhat follows some of Bukhaari’s arrangement of subject matter. The first four sections the Mustad’rak is similar to that of the Sahih as far as methodology. Al-Haakim begins with the book of faith [كتاب الايمان], then the book of knowledge [كتاب العلم], then the book of tahaara [كتاب الطهارة], followed by the book on salat [كتاب الصلاة]. Although he uses different hadith, he uses the same subject categories in the beginning of al-Mustad’rak except that Imam al-Bukhaari starts his book with “The Beginning of Revelation” (بدء الوحي), then he follows with the Book of faith, the book of Knowledge, and then after that al-Bukhaari, instead of having a chapter entitles the book of Tahaara like some of the others, he moves to the Book of Wudu, then the Book of Ghusl, then the Book of Menstruation, then the Book of Tayammum, then he moves to the Book of Salat, and so on. Similar methodology of the others, but different approach to the subject matter.

Unfortunately, scholarship is not without its controversy. Imam al-Haakim, like many other early scholars of hadith compilation, was a Persian. Some have accused Imam al-Haakim as having had leanings towards Shi’ism, and others have said that all of the hadith in the Mustadrak were not according to the standards of Bukhaari and Muslim; some of the hadith they say, were weak, and even forgeries. Other scholars defended him with that if particular muhaddith but that particular muhaddith did not include it in his book. For example, the most well-known Mustad’rak is the Mustad’rak of al-Haakim from Bukhaari and Muslim. He related hadith that met the standard of authenticity of Bukhaari and Muslim even though they did not include those hadith in their collections and we already mentioned some of the controversy surrounding al-Haakim (رحمه الله).

Forty Hadith Collections / الاربعينات

Forty hadith collections are amongst the most common and popular types of hadith collection. In the terminological language of traditionalists ((المحدثين, Arba’een is a collection of hadith that is comprised of forty ahaadeeth, or forty sections (ابواب) of knowledge. The most well-known and perhaps the most often used of forty hadith collections is the Forty Hadith of Imam Abu Zakariyyah Yahya ibn Sharf An-Nawawi (d. 676 h.). Sometimes a forty hadith collection will contain the isnaad of the hadith and at other times it won’t contain isnaad. Sometimes a collection or book will use forty hadith as a benchmark but add to it. For example, ibn Rajab al-Hanbali’s (d. 795 h.) Jaami Uloom wal Hikam (جامع العلوم و الحكم), is an explanation of Imam an-Nawawi’s forty hadith but he added ten more hadith to it.

Is the hadith about collecting Forty hadith, a weak hadith?

What prompted many scholars to compile books of forty hadith were two things; the first is the hadith of the Prophet ﷺ: “Whoever of my Ummah memorized forty hadith from the affairs of its deen, Allah will resurrect him (on the day of judgment) as a scholar, and I will be a witness and an intercessor for him on the Day of Judgment”. This hadith, although weak (ضعيف), was reported by thirteen different companions of the Prophet ﷺ. According to Imam an-Nawawi; scholars all agree that this is a weak hadith despite that it has been reported through several chains. Some scholars say that due to the severe weakness of the multiple chains of this hadith, it is not permissible to act according to it. Imam an-Nawawi himself, who compiled one the most famous and enduring collections of forty hadith said; “I’m not depending on this hadith to compile my collection, on the contrary, (I’m basing it on) other sound hadith such as the hadith; “Let those who are present inform those who are absent”, and the hadith; “Allah will brighten (the face) of the person who hears what we say, understands (memorizes) it and passes it on just like he heard it”. that he compiled his forty hadith collection based upon the virtue of compiling and spreading ahaadeeth of the Prophet ﷺ. Nevertheless, despite the weakness of this hadith, many scholars have compiled collections of forty hadith and it has become an accepted and agreed upon category in hadith compilation.

The first of our scholars to compile a book of forty hadith was Abdullah ibn al-Mubaarak (d, 181 h.). This was during the second century of Islam. His work was followed in the next century by Muhammad ibn As’slam at-Toosi (d. 242 h.), and Ibraheem ibn Ali at-Thah’li (d. 293 h.).  During each century of Islam, there have been scholars and Imams who compiled forty hadith collections. Even Ibn Hajar as-Asqalaani compiled a forty hadith compilation according to as-Sakhaawi in his biography of Ibn Hajar. This goes on up until this present day.

Books of Takh’reej / كتب التخريج

Books of takhreej (extraction) are books where the author extracts or deducts hadith from another a book of knowledge that has hadith mentioned in it, and he clarifies in which book this hadith is collected, or which hadith scholars narrated or has a chain to this hadith. books of takh’reej may or may not clarify the strength or the weakness of the hadith, but it will tell you where the hadith is located. There are many books of takh’reej. The idea being takh’reej is so that the reader or student of knowledge is clear about the origin of the hadith he finds in a book. So that he knows which of the traditionalists collected the hadith in his book, and possibly the authenticity of the hadith. Scholars continue to this very day to write books of takh’reej of other collections. It is common for a scholar to do a takh’reej on another book. Usually he’ll put the takh’reej right in a separate or supplemental printing or publication of the book as a footnote, and end note or part of the commentary.

A couple of the more well-known books of takh’reej are;

Tal’khees al-Hibar fi Takh’reej Ahaadeeth al-Raafi’ee al-Kabir /التلخيص الحبير في تخريج احاديث الرافعي الكبير written by Imam Ibn Hajar al-As’qalaani. In it ibn Hajar clarifies the hadith contained in Imam Abu al-Qaasim al-Raafi’ee’s (d. 623 h.) explanation of the book ‘al-Wajeez Fi fiqh al-Shaafi’ee (الوجيز في فقه الشافي) which was written by Imam Abu Hamid al-Ghazaali. Al-Mughni an Himl al-Asfaar Fi al-As’faar Fi Takh’reej ma Fi al-Ih’yaa min al-Akh’baar / المغني عن حمل الاسفار في الاسفار في تخريج ما في الاحياء من الاخبار, by al-Haafiz Imam Abdul-Raheem ibn Hussain al-Araaqi, better known as al-Haafiz al-Araaqi (d. 806 h) who incidentally was one of the Shuyookh of ibn Hajar al-Asqalaani. In it, he extracts and clarifies the ahaadeeth contained in ‘Ih’yaa Uloom ad-Deen / احياء علوم الدين, by Imam al-Ghazaali and offers some explanation of some of the text.

Keep in mind, there are many, many other books of takh’reej, books of hadith, other types of hadith books, books about the different sciences of hadith and associated sciences of hadith. The number of books relating to hadith study and methodology are in the thousands, perhaps tens of thousands. Some are well-known and others are not so well-own. And Allah knows best as to their number.

These are not all of the types of books of hadith. However, these are the major ones. There is no one book that will give you all the understanding or all the knowledge of the religion . The religion is based upon the Quran and the sunnah of the Prophet ﷺ as recorded in hadith. Understanding is from Allah sub’haanahu wa ta’ala. The books are tools towards understanding in sha Allah, and our scholars are writers, compilers and preservers of these books.  May Allah increase us in knowledge and understanding of the religion.

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Hadith Matn Criticism – A Closed, Haraam and Kufr Enterprise

[Majlisul Ulama]

REFUTATION OF A MORON JAAHIL’S VIEW ON HADITH CRITICISM

“Verily, those  who dispute  in  Our Aayaat  without  any  proof having come  to them, in  their hearts there  is nothing but a pride  (whose  objective)  they  will  not  attain. Therefore  seek refuge  with  Allah. Verily,  He  is The  Hearer, The  See-er ”   (Aayat  56 Surah  Al Mu’min)

Some  jaahil  groveling  in  his  quagmire  of  jahl-e-murakkab (compound  ignorance), cunningly  in  an  article  peddles  the  haraam  view  that “criticism  of  Hadith  is  not  a  new  enterprise.”  In  this  statement  he  subtly  implies  that  every  modernist  Tom,  Dick  and  Harry  moron  has  the  right  to  submit  the  Ahaadith  of  Rasulullah  (sallallahu  alayhi wasallam)  to  the  vagaries  of  his  wildly  fluctuating  nafs  in  whose  grip  labours  his  brains.

The  moron  seeks  to  acquit  himself  as  an  authority  of  the  Shariah  by  disgorging  some facts  which  he  has  gleaned  from  some  academic  kutub.    His  jahaalat  constrains  him  to drive  a  wedge  between  the  Qur’aan  and  the  Ahaadith  of  Nabi-e-Kareem  (sallallahu alayhi  wasallam).  Whilst  the  buffoon  concedes  that  there  does  exist  a  concept  such  as  ‘Sunnah’,  he  perpetrates  the  kufr  of  denying  that  Allah  Ta’ala  has  defined  the  Sunnah.  This  is  indeed  a  subtle  rejection  of  the  Qur’aan  itself,  for  Allah  Azza  Wa  Jal  states  in  His  Kalaam:

“Verily, for  you  (O  Muslimeen!)  there  is  in  Rasulullah  a  Beautiful  Uswah  (lifestyle), for    him  who  has  hope  in  Allah  and  the  Last  Day.”

Then  Allah  Ta’ala  states  a  dozen  times  “Obey  Allah  and  obey  the  Rasool.”  The  theme  of  strict  obedience  to  the   Sunnah  of  Rasulullah  (sallallahu  alayhi  wasallam)  is  a  solid, conspicuous  thread  permeating  the  entire  Qur’aan  Majeed.  Allah  Ta’ala  warns  of  severe  punishment –  the  punishment  of  the  Fire  –  deprivation  from  Jannah  for  those  who  do  not    obey  His  Commands  and  Prohibitions, viz.,  His  Shariah.  The  absolute  severity  of  the  Divine  Warnings  mentioning  of  the  roasting  bodies  in  Hell  fire;  being  cast  upside  in  Jahannam;  being  force-fed  boiling  water  and  the  thorns  of  Zaqqoom  in  Jahannam,  etc.,  etc.,  totally  preclude  the  slightest  ambiguity  in  the  Sunnah,  that  Sunnah  which  the  Ummah  has  to  follow  meticulously  to  secure  Najaat  (Salvation)  in  the  Aakhirah.

THE  SUNNAH  IS  NOT  AMBIGUOUS
Most  assuredly,  Allah  Ta’ala  after  having  imposed  the  Sunnah  lifestyle  on  us  and  after  issuing  dire  warnings  and  threats  of  the  severest  consequences  for  disobedience,  did  not  leave  us  to  dwell  and  grope  in  the  darkness  of nafsaani  vacillation  in  the  endeavour  to  discover  the  Sunnah.  The  Sunnah  is  not  a  concept  which  is  the  consequence  of  our  discovery,  its  not  a  discovery  developing  from  the  application  of  man’s  opinion  bogged  down  and  contaminated  by  a  variety  of    inimical  forces.  The  Sunnah  is  the  lifestyle  created  by  Allah  Azza  Wa  Jal  for  His  Makhlooq,  and  defined  meticulously  by  the  practical  example  of  Rasulullah  (sallallahu  alayhi  wasallam)  and  his  noble  Sahaabah,  hence  he  declared:

“Honour  my  Sahaabah,  for  verily,  they  are  the  best  of  you;  then  those  who  followed  them (the  Taabieen),  then  those  who  followed  them  (Tab-e-Taabieen).  Then  after  them  kithb (falsehood  and  lies,  especially  modernist  lies  disgorged  by  morons)  will  prevail.”

The  Qur ‘aan-e-Hakeem  does  not  deal  with  modernist  fiction.  It  expounds  incumbent facts  for  us  to  compulsorily  adopt  in  practical  life  in  the  precise  way  exemplified  by Rasulullah  (sallallahu  alayhi  wasallam)  and  his  illustrious  Sahaabah.  The  Sunnah  is  not  a stupid  conundrum  which  has  been  left  for  extrapolating  concepts  of  life  in  kufr evolutionary  style  in  the  way  the  Yahood  and  Nasaara  have  mutilated  and  transmogrified the  Shariahs  of  Nabi  Musa  (alayhis  salaam)  and  Nabi  Isa  (alayhis  salaam).  There  is  no ambivalence  in  the  Sunnah.  The  attempt  to  convey  the    devilish  idea  that  the  Sunnah  is  a  riddle  to  be  solved  by  the  brains  of  the  modernist  juhala  by  way  of  submitting  the Ahaadith  to  their  personal  opinion  is  kufr.  Such  ‘believers’  are  zindeeqs.  They  seek  to scuttle  Islam  in  subtle  and  cunning  ways  by  retaining  the  name  ‘Islam’  for  the  hotch  potch  of  which  is  the  quotient  of  their  wild  conjecturing. 

There  is  no  ambiguity  and  no  conundrum  in  the  Sunnah.  Allah  Ta’ala  did  not  command us  to  submit  to  a  conundrum    or  to  a  concept  stricken  with  ambiguity  and  darkness,  then threaten  us  with  the  severest  punishment  for  acts  which  are  in  conflict  of  the  Sunnah despite  our  unawareness  of  what  that  Sunnah  actually  is.

THE QUR’AAN AND THE SUNNAH The  modernist  jaahil  concedes  that  the  Qur’aan  unequivocally  proclaims  that  whatever Muhammad  (sallallahu  alayhi  wasallam)  spoke  was  divine  inspiration – Wahi  from  Allah Ta’ala.  How  then  can  his  Sunnah  be  an  ambiguity  consigned  to  posterity  for  unraveling?  What  then  was  the  purpose  of  the  Rasool?  Nabi  (sallallahu  alayhi  wasallam)  did  not  indulge  in  mental  gymnastics,  riddles  and  crossward  puzzles.  The  Sunnah  is  a  serious  way  of  life  ordained  for  the  Ummah  by  Allah  Ta’ala.  It  is  inconceivable  that  the  definition  of  the  Sunnah  was  left  for  the  pastime  hobby  of  modernist  morons  who  mushroom  in  this age  in  close  proximity  to  Qiyaamah.  What  does  the  jaahil  seek  to  achieve  by  engaging  on  a  topic  which  has  already  been  solved  and  settled  many  centuries  ago? What  sinister  plot  does  the  moron  conceal  with  his  satanic  attempt  to  fault  Bukhaari  Shareef,  etc.  in  this  age  in  which  the  Ummah  should  be  concerned  with  only  the    practical  Sunnah  lifestyle  as  it has  been  reliably  transmitted  to  us  down  the  long  corridor  of  Islam’s  history  by  means  of authentic  narration  and      practice  of  the  Sahaabah?

There  is  absolutely  no  scope  for  adjusting  and  reinterpreting  the  Shariah  which  has  come down  to  us  most  reliably  from  the  Sahaabah  and  Taabieen.  The  focus  of  these  modernist morons  is  on  the  production  of  a  new  ‘shariah’ – Yahood  and  Nasara  style,  hence  the  devious  and  pernicious  idea  of  the  validity  of  criticizing  the  Ahaadith  on  which  the  entire edifice  of  the  Shariah  is  structured.  In  fact,  without  Ahaadith  there  is  no  Qur’aan.  The  very  authenticity  and  immutability  of  the  Qur’aan  are  firmly  based  on  Ahaadith.  There  is  absolutely  no  other  avenue  for  corroborating  the  Qur’aan’s  authenticity  other  than  Ahaadith.

IMPUGNING  THE  HADITH HADITH CRITICISM
The  attempt  to  impugn  the  lofty  status  of  the  Ahaadith  by  citing  differences  of  Ulama  is contemptible  and  satanic.  The  authorities  – the  true  Ulama  of  bygone  times  were  not  like these  modernist  juhhaal.  They  were  qualified  in  all  sciences  of  the  Shariah.  It  is  ludicrous and  laughable  that  modernist  morons  of  this  age  are  seeking  to  arrogate  to  themselves  the  authority  of  the  Ulama,  Fuqaha,  Muhadditheen  and  Mufassireen  who  were  the  Heirs  of the  Ambiya  occupying  the  highest  station  in  the  concept  of Waraathat-e-Ambiya.

The  sole  repositories  of  the  highest  degree  of  Shar’i  Authority  were  the  Sahaabah, Taabieen  and  Tab-e-Taabieen.  This  was  a  demarcation  enacted  by  Rasulullah  (sallallahu alayhi  wasallam)  himself,  hence  it  is  the  divine  demarcation  which  excludes  all  conflicting  concepts,  views  and  theories  which  developed  beyond  the  boundaries  of  this  sacred demarcation.  Making  explicit  reference  to  this  fact,  Rasulullah  (sallallahu  alayhi wasallam)  branded  all  post Khairul  Quroon  ‘religious’  innovations  and  ideas  as  Kithb (falsehood)  which  are  the  effects  of  simaanah  (obesity). 

It  is  indeed  the  epitome  of  jahaalat  to  assault  the  Ahaadith  with  stray  opinions  of  scholars  who  had  appeared  on  the  scene  6,  7,  8  and  10  centuries  after  Rasulullah  (sallallahu  alayhi  wasallam).  No  one  is  the  Muqallid  of  Imaam  Suyuti  (rahmatullah alayh).  Hence,  if  there  is  some  anomaly  in  a  view  of  Imaam  Suyuti,  it  may  not  be  imposed  on  the  Ummah  as  a  valid  opinion  despite  its  glaring  conflict  with  the  Opinion  which  has  flourished  in  the  Ummah  since  the  epoch  of Khairul  Quroon,  for  this  is  the  boundary  cast  in  solid  divine  Rock  by  Rasulullah  (sallallahu  alayhi  wasallam).  Consider  the  following  stupidity  attributed  to  Ibn  Qayyim  and  trumpeted  by  the  modernist  jaahil  in  his  abortive  bid  to  substantiate  his  baseless  idea  of  meddling  and  fiddling  in  the  Ahaadith  with  the  objective  of  scuttling  the  Shariah:

“Ibn  Qayyim  said  ahadith  that  says:  “He  who  loves,  keeps  chaste  and  dies,  does  a martyr”  are  forged.  Even  if  the  narrators’  chain  was  as  bright  as  the  sun.,  he  said  it  would still  be  wrong.”  

Undoubtedly  there  is  something  drastically  wrong  with  the  brains  of  the  one  who  had  propounded  this  ludicrous,  irrational  and  haraam  view.  The  very  authenticity  of  the  Qur’aan  is  established  on  the  basis  of  such  Ahaadith  whose  narrators’  chains  are  as  “bright  as  the  sun”.  This  innovated  theory  attributed  to  Ibn  Qayyim  in  the  belated  age  of  several  centuries  after  Khairul  Quroon  is  pure  ghutha  (rubbish)  which  the  modernist  juhhaal  find  most  palatable.

THE  ISNAAD AND THE MATAN The  fundamental  basis  of  authenticity  of  Hadith  is  the Isnaad,  not  the  Matan.  Thus, regardless  of  perceived  irrationality  and  apparent  contraction  in  Hadith  narrations,  these  elements  will    never  be  factors  for  the  rejection  or  denigration  of  a  Hadith  whose  authenticity  is  corroborated  by  a  Chain  of  Narrators,  “bright  as  the  sun”.    Reason  and  rationality  are  relative  concepts.  What  may  appear  unreasonable  to    someone,  may  be  reasonable  to  another.  Ahaadith  with  Isnaads  “as  bright  as  the  sun”  are  in  entirety  independent  of  the  test  of  rationality.  All  the  raka’ts  of  Salaat  are  based  on  Ahaadith  whose  authenticity  is  “as  bright  as  the  sun”.  No  one  may  tamper  with  these  raka’ts  or  doubt  their  correctness  on  the  basis  of  rationality,  moreover  if  such  rationality  is  an  aberration  of  the  modernist  juhhaal  who  proliferate  Muslim  society  of  this  age.

Relative  to  the  Authorities    who  flourished  during  Khairul  Quroon,  the  likes  of  Ibn  Qayyim  recede  into  the  realm  of  oblivion.  It  is  laughable  to  even  cite  Ibn  Qayyim  or  any post  Khairul  Quroon  Scholar  in  negation  of  the  entrenched  beliefs,  practices  and  concepts which  had  existed  during  that  early  era  in  which  the  Divinely  Sealed  Shariah  was  delivered  to  the  Ummah.

Expounding  his  jahaalah,  the  modernist  Ghabi  says:

“It  is  clear  from  these  and  other  verses,  and  there  is  no  doubt,  that  Muhammad  (s)  is, for  us,  an  exemplar  and  a  model.  Nor  should  there  be  doubt  that  rejecting  his  Sunnah  is  a  grave  error.  No  wonder,  then,  that  it  is  generally  accepted  among  most  Muslims  that  his  Sunnah  is  the  second  most  important  source  of  legislation  and  guidance.”

This  moron  with  his  smattering  of  ‘academic’  knowledge’,  suffering  from  the  disease  of oblique  mental  vision,  just  does  not  know  what  he  has  blurted  out.  Alternatively,  his disgorgement  is  a  subtle  stunt  to  dislodge  the  Sunnah  and  the  Shariah,  hence  the  ghutha of  the  “secondary  nature”  of  the  Sunnah  which  according  to  the  Qur’aan  is  the  primary  and only  way  of  life  for  Muslims.  The  Sunnah  embodied  in  the  Ahaadith  being  the  second source  of  legislation  should  not  be  confused  with  the  Sunnah  which  has  been  ordained  to  be  the  practical  lifestyle  of  the  Ummah.  The  Sunnah  which  is  confirmed  and  corroborated  by  either  the  First  or  the  Second  or  the  Third  or  the  Fourth  Source  of  legislation  is  the only  Sunnah  for  practical  implementation – implementation  which  is  Waajib.  Nothing detracts  from  the  incumbency  and  the  imperative  importance  of  any  Sunnah  act  confirmed  by  any  one  of  the  Four  Sources  of  legislation.  What  has  been  confirmed  as  the  Sunnah  in Khairul  Quroon,  is  the  Sunnah    whose  practical  adoption  the  Qur’aan  commands  regardless  of  the  status  of  the  confirmatory  source.

The  averment  that  rejection  of  the  Sunnah  is  “a  grave  error”  is  grossly  erroneous.  Rejection  of  Sunnah  is  kufrkufr  which  expels  the  rejector  from  the  fold  of  Islam.  Observance  of  the  Sunnah  is  commanded  by    the  Qur’aan.  In  this  Sunnah  there  is  no  ambiguity,  and  this  Sunnah  is  not  subservient  to  the  reasoning  process  of  the  dumb  modernist  juhhaal.

The  modernist  ghabi  peddling  his  haraam  kufr  wares,  seeks    assistance  from  a  Scholar  who  is  in  relation  to  the  Sahaabah  and  Taabieen  a  veritable  non- entity.  Thus  he  says:

“Jalal  al-Din  Suyuti’s  statement  on  matn  criticism  is  now  axiomatic:  “If  you  encounter  a  hadith  contrary  to  reason,  or  principles,  then  you  should  know  that  it  is  forged.”

This  statement  carries  absolutely  no  weight – it  is  devoid  of  Shar’i  substance  in  the  face  of  a  Hadith  whose  authenticity  is  based  on  a  Chain  “as  bright  as  the  sun”.  It  is  a  forgery  attributed  to  Imaam  Suyuti  (rahmatullah  alayh).  The  moron  or  whoever  has  schooled  him  in  his  lamentable  smattering  of  hadith  knowledge,  has  torn  the  principle  from  its  context. The  manner  in  which  the  jaahil  has  presented  Imaam  Suyuti’s  statement  has  been  deliberately  or  ignorantly  calculated  to  convey  the  spurious  notion  that  this  statement  is  a general  principle  for  scrutiny  and  acceptance  of  Hadith  narrations  when  in  fact  this  idea  is baseless – a  figment  of  the  moron’s  hallucination.  The  axiom  mentioned  by  the  moron  has  applicability  only  if  the  narration’s  chain  is  of  a  dubious  nature  or  uncorroborated  by  the  requisite  evidence  for  establishing  authenticity.  In  such  an  event,  the  narration  will  not  be  entertained  even  in  the  domain  of  Fadhaaila  domain  which  allows  room  for  Dhaeef Ahaadith.  Furthermore,  the  moron  did  not  even  understand  what  he  has  read  or  heard about  the  alleged  ‘axiom’.  The  aforementioned  statement  has  been  torn  from  its  context  by the  moron  who  has  failed  to  understand  either  the  statement  or  the  context.

The  statement  mentioned  above  applies  to  such  Maudhoo’  (Fabricated)  narrations  which cannot   be  interpreted  to  reconcile  with  the  Shariah.  It  does  not  even  apply  to  Maudhoo’ in  general. 

The  ghabi  has  attempted  to  pass  himself  off  as  an  authority  by  citing  the  name  of Imaam  Suyuti  (rahmatullah  alayh)  to  impress  other  juhhaal  of  his  ilk.  He  has  attributed  a calumny  against  Imaam  Suyuti.  Imaam  Suyuti’s  statement  does  not  mean  what  the  jaahil  is bandying  out.

It  is  indeed  the  height  of  ghabaawah  to  even  suggest    the  rejection  of  a  Hadith  of  the  Mutawaatir  class  on  the  basis  of  a  moron’s  reasoning  or  simply  because  the matan  of  the  Hadith  militates  against  the  density  of  the  moron’s  brains. Every  jaahil  will  find  almost  every  juz’i  mas’alah of  every  Shar’i  Institution  to  be  in  conflict  with  his  defective reasoning.  Innumerable  ahkaam of  Hajj  will  be  found  to  be  in  conflict  with  ‘reason’ – the  reason  of  ghabis.  Must  we  then  reject  all  these  ahkaam  substantiated  by  Ahaadith  simply  because  morons  perceive  a  conflict  with  their  reasoning  process?  The  ghabaawah  of  the modernist  juhhaal  is  indeed  axiomatic.

WHAT IS THE SUNNAH? Flaunting  his  jahaalah ,  the  moron  asks: 

“After  that  acknowledgement,  however,  it  gets  tricky.  The  question  that  follows  is:  how  do  we  know  what  his  Sunnah  is.”  

The  Imaan  of  this  moron  appears  to  have  been  extinguished  hence  this    ludicrous  question  bordering  on kufr.  Every  Muslim  is  aware  that  the  Sunnah  of  Rasulullah  (sallallahu  alayhi  wasallam)  has  been  acquired  from  the  Sahaabah  who  had  transmitted  it  to  Taabieen  who  in  turn transmitted  it  to  the  Tab-e-Taabieen  who  in  turn  transmitted  it  to  the  succeeding  generation,  and  so  on  by  way  of  reliable  transmission  the  Sunnah  has  reached  us  intact,  and  so  shall  it  be  transmitted  intact  until  the  Day  of  Qiyaamah  from  generation  to  generation.

Nothing  of  the  Sunnah  has  been  omitted  in  the  process  of  transmission.  He  who  ventures such  a  kufr  claim  of  the  Sunnah  being  imperfect  or  incomplete  or  that  part  of  it  has  been lost  in  the  transmission  process  is  in  abnegation  of  the  Qur’aan.  Allah  Ta’ala  Himself  has undertaken  the  responsibility  of  safeguarding  this  Deen  of  Islam.  It  will  remain  in  its pristine  purity  until  Qiyaamah  regardless  of  the  deviation,  baatil,  bid’ah  and  kufr  which modernist  morons  and  other  types  of  juhhaal  innovate  from  time  to  time.  Thus  the  Sunnah has  been  extant  since  the  time  of  Rasulullah  (sallallahu  alayhi  wasallam).  Islam  is  the final  DeenNubuwwat  has  been  terminated.  No  new  code  of  life  will  be  revealed.  This  pre-supposes  the  perpetual  existence  of  the  original  Sunnah  and  Shariah  in  their  pristine  purity.  The  attempt  to  cloak  the  Sunnah  with  ambiguity  is  underlined  with  a  satanic  motive,  and  that  motive  is  to  disfigure  the  Sunnah  and  the  Shariah  to  accommodate  the  concepts  of  kufr  of  the  modernist  juhhaal  such  as  the  moron  who  deems  himself  qualified  enough  to  masquerade  as  an  ‘authority’  on  Hadith.

The  moron  further  exhibits  his  gross  ignorance  by  saying  that   the  Ahaadith  merely  “contain  clues  of  what  the  Sunnah  was,  but  they  are  not  the  Sunnah” To  him  the  Sunnah  “was”.  It  is  something  antique,  no  longer  in  existence.  The  Ahaadith  are  not  mere  clues  of  the  Sunnah.  The  entire  structure  of  the  Sunnah  is  the  Qur’aan  and  the  Ahaadith.  There  is  no  other  source  of  the  Sunnah  other  than  the  Qur’aan  and  Ahaadith.  That  certain  Ahaadith  do  not  form  part  of  practical  Sunnah  notwithstanding  their  authenticity,  does  not  detract from  the  fact  that  the  foundation  of  the  Sunnah  is  the  Ahaadith..  Only  a  moron  has  the  audacity  and  who  is    sufficiently  stupid  to  believe  that  in  the  Ahaadith  are  only  ‘clues’  of  the  Sunnah.  We  wonder  if  the  jaahil  possesses  adequate  expertise  in  the  Sunnah  style  of  Istinja.

The  Ahaadith  do  not  provide  only  a  ‘glimpse’  of  the  Sunnah  as  the  moron  alleges.  It provides  the  whole  of  the  Sunnah,  hence  the  Qur’aan  commands:  “Obey  Allah  and  obey  the  Rasool.”   The  Sunnah  of  Rasulullah  (sallallahu  alayhi  wasallam)  is  preserved  in  the minutest  detail  in  the  Ahaadith,  and  all  the  Ahaadith  which  constitute  the  Sunnah  have  already  been  authenticated  and  documented.  Ijtihaad  in  the  field  of  Hadith  is  a  closed  book.  There  remains  not  the  slightest  scope  for  revision  and  revisiting  the  Ahaadith  to structure  a  new  ‘sunnah’  to  conform  to  the  brains  of  modernist  morons.  The  Sunnah remains  unadulterated.  It  exists  as  it  had  existed  during  the  age  of  the  Sahaabah,  albeit very  little  of  it  is  being  practically  implemented  by  Muslims  of  this  era.  But  the  Sunnah  is  not  hidden.

AHAADITH  TOO, PROTECTED BY ALLAH TA’ALA
Disgorging  another  figment  of  his  satanic  hallucination,  the  Ghabi  says: “……the  Qur’ an has  been  protected  by  Allah;  the  ahadith  have  not.”  Here  the  moron  implies  that  Allah’s Shariah  is  the  victim  of    change,  interpolation  and    disfigurement  in  the  way  the  Shariahs  of  previous  Ambiya had  suffered  at  the  hands  of  their  respective  followers.  The  averment  is  a  veiled  rejection  of  the  Finality  of  Nubuwwat    and  of  the  Qur’aan’s  proclamation  of  the completion  and  perfection  of  this  Deen  of  Islam.  In  the  Qur’aan,  Allah  Ta’ala  declares:

“This  Day  have  I  perfected  for  you  your  Deen,  and  I  have  completed  for  you  My  Bounty (of  the  Perfect  Deen),  and  have  chosen  for  you  Islam  as    (your)  Deen.”   (Aayat  4,  Al-Maaidah)

On  what  basis  does  the  jaahil claim  that  the  Ahaadith  on  which  the  edifice  of  the  Shariah  has  been  raised  are  not  protected  by  Allah  Ta’ala?  The  Divine  Protection  of  the “Thikr”  mentioned  in  the  Qur’aan  brings  within  its  purview  the  whole  of  the  immutable  Deen  whose  perfection  and  completion  Allah  Ta’ala  has  announced  in  the  Qur’aan.  The  protection  is  not  confined  to  the  text  of  the  Qur’aan  Majeed.  Allah’s  promised  Protection  extends  over  the  entire  Deen  which  He  says  He  has  completed  and  perfected.  But  the  jaahil  with  vermiculated  brains  speculates  that  the  Ahaadith  on  which  is  based  the authenticity  of  the  Qur’aan  and  which  constitute  the  bulwark  of  the  Shariah  have  remained  unprotected  to  be  fodder  for  the  corrupt  interpretations  of  the  modernist  juhhaal.

If  the  Ahaadith  did  not  enjoy  Divine  Protection,  then  today there  would  have  been  no Qur’aan  and  no  immutable  Shariah.  The  compilation  of  the  Qur’aan  Majeed  during  the  age  of  the  Sahaabah  was  a  sacred  Task  accomplished  on  the  foundation  of  Ahaadith. Narrations  which  do  not  form  part  of  the  Shariah  should  not  be  cynically  and  deceptively confused  with  the  Protected  Ahaadith  which  constitute  not  only  the  foundation,  but  also the  super  edifice  of  the  Shariah.  For  the  protection  of  the  text  of  the  Qur’aan,  Allah  Ta’ala  has  created  the  Institution  of  the  Huffaaz.  For  the  protection  of  the  Shariah,  Allah  Ta’ala  has  created  the  Institution  of  the  Ulama.  This  Institution  is  divided  into  several  categories.  For  the  protection  of  the  Ahaadith,  Allah  Ta’ala  has  created  the  Jamaat  of  the  Muhadditheen.    After  the  accomplishment  of  their  sacred  Task  of  compiling  the  Ahaadith, the  Institution  of  the  Muhadditheen  was  terminated  since  the  objective  had  been  achieved.  Hence,    after  the  era  of  the  Muhadditheen,  we  no  longer  find  Ulama  of  the Muhadditheen  calibre.  The  ‘muhadditheen’  of  later  centuries  were  not  Muhadditheen  in  the meaning  of  the  Institution  as  it  existed  in  the  era  of  Khairul  Quroon. Thus,  the  averment  that  the  Ahaadith  has  been  left  unprotected  is  kufr.  It  is  a  plot  of  the  modernist  juhhaal  plot  to  introduce  and  innovate  kufr  views  and  ideas  into  Islam.  The  motive  underlying  this  stupid  averment  of  kufr  is  to  leave  open  a  window  through  which  baatil  and  kufr  could  be introduced  by  stealth.

Regardless  of  the  classification  of  Ahaadith  by  the  Muhadditheen  of  the  post Aimmah Mujtahideen  era,  the  Sunnah  and  the  Shariah,  were  already  well  defined  and  entrenched  in  the  Ummah,  long  before  the  appearance  of  the  Muhadditheen.  The  Sunnah  as  it  was  handed  to  the  Ummah  by  the  Sahaabah  to  the  Taabieen  is  independent  of  and  not  in  need of  the  Hadith  classification  science  of  the  later  Muhadditheen.  The  Sahaabah  and  the  Aimmah  Mujtahideen  did  not  need    Imaam  Bukhaari  (rahmatullah  alayh)  and  Imaam Muslim  (rahmatullah  alayh)  for  establishing  the  Edifice  of  the  Sunnah  with  its  concomitant  Shariah.  The  Muhadditheen  could  not  and  did  not  discard  any  aspect  of  the  inherited  Sunnah  on  the  basis  of  their  classification  of  Ahaadith.  On  the  contrary,  they  would  make amal  on  (practically  implement)  the  inherited  Sunnah  even  it appeared  to  be  in  conflict  with  the  text  of  any  Hadith  which  they  had  classified  Saheeh.

The  Sunnah  is  not  subservient  to  the  Science  formulated  by  the  later  Muhadditheen.  The modernist  Juhhaal  are  making  baboons  and  donkeys  of  themselves  with  their  stupid  attempts  of  shoving  their  ludicrous  snouts  into  this  sacred  Domain.  The  Domain  of  Hadith  does  not  admit  any  dalliance  with  the  stupidities  of  morons  who  attempt  to  project  themselves  as  authorities  of  the  Shariah.  The  moron’s  superficial  mention  of  the  Hadith  classes  is  simply  an  exercise  to  flaunt  ‘expertise’  in  the  Science  of  Hadith.  But  the  moron  is  bankrupt  in  this  sphere.

HADITH  CLASSIFICATION?
The  modernist  zindeeq  moron  avers:  “An  examination  of  these  classifications  is  sufficient  indication  that  hadith  criticism  is  not  new.  Indeed  hadith  criticism  has  existed  from  the  time  the  first  ahadith  were  narrated.”

The  Ghabi  has  only  exhibited  his  scandalous  jahaalat  by  this  stupid  averment.  Criticism  of  Hadith  is  tantamount  to     criticism  of  the  Qur’aan.  There  never  existed  a  ‘science’  called  ‘Hadith  Criticism’.  The  Authorities  of  the  Shariah  did  not  indulge  in  the  kufr  act  of  criticizing  Ahaadith.  The  consequence  of  criticizing  Ahaadith  was  execution  in the  early  days.  Hadith  classification  is  not  Hadith  criticism.  Rejection  of  a  Hadith  due  to  its  spurious  chain  of  narration    or  lack  of  a  viable  chain  or  on  the  basis  of  any  other  principle  of  the  Muhadditheen,  is  not  to  be  confused  with  Hadith  criticism.  The  examination  of  the  chains  of  narration  by  the  Muhadditheen  was  for  establishing  the  authenticity  of  the  Ahaadith,  not  for  criticizing  the  Matan  (the  body  or  the  actual narration). The  Task  of  the  Muhadditheen  was  Hadith  Compilation,  not  Hadith interpretation  and  not  formulation  of  masaail  on  the  basis  of  Ahaadith.  That  was  a function  superbly  and  adequately  executed  by  the  Aimmah-e-Mujtahideen  centuries prior  to  the  age  of  the  Muhadditheen.

Therefore,  it  is  not  permissible  to  wrought  any  change  in  the  Sunnah  and  the  Shariah  on  the  basis  of  any  interpretation  of  the  much  later  Ulama  such  as  Imaam  Suyuti,  Ibn  Qayyim,  Shawkaani,  etc.  if  such  interpretation  conflicts  with  the    Sunnah  and  Shariah  which  have  been  handed  down  to  the  Ummah  from  the  era  of  Khairul  Quroon. These  later  Ulama,  comparatively  speaking,  are  non-entities  in  relation  to  the  Sahaabah  and  the  Aimmah  Muijtahideen  and  the  Fuqaha  Mutaqaddimeen.  Furthermore,  these  illustrious  later  Ulama  were  not  in  conflict  with  the  Sunnah  and  Shariah  expounded    and  practised  by the  Mutaqaddimeen  Authorities.  But  the  juhhaal of  these  times  bamboozle  the  ignorant and  the  unwary  by  citing  statements  of  these  Ulama  totally  out  of  context,  as  well  as  on  the basis  of  their  extremely  deficient  understanding  of    what  they  read  in  the  kutub.  The  Domain  of  Hadith  is  for  these  juhhaal foreign  territory.  It  is  dangerous  and  forbidden  for them  to  even  contemplate  traversing  the  Valleys  of  Ahaadith.  The  domain  for  the modernist  moron  is  the  pre-Maktab  class,  for  he  is  still  donning  the  diapers  of  infants.  If  he  has  any  idea  of  the  meaning  of  Imaan,  then  he  should  not  destroy  the  Treasure  with  reckless  disgorgement  of  kufr.

There  did  not  exist  any  Hadith  Criticism  branch  of  Knowledge  in  Islam.  To  say  that  “criticism  of  hadith  is  not  a  new  enterprise’  is  to  advertise  jahljahl  murakkab (compound ignorance)  or  jahaalat  piled  on  top  of  jahaalat – ignorance  consisting  of  multiple  of  layers.  Hadith  criticism  is  haraam.  It  is  kufr.  It  is  not  a  permissible  enterprise.  Criticism  of  the  Isnaad  is  not  criticism  of  the  Hadith.

The  moron  attempts  to  extravasate  capital  for  his  kufr  idea  from  the  rejection  of narrations  by  the  Muhadditheen.  In  the  rejection  of  narrations  by  Imaam  Bukhaari  and  other  Muhadditheen  there  is no  support  for  the  corrupt  view  of  the  jaahil.  The  setting  aside  of  narrations  was  determined  by  the  status  of  the  Isnaad  (chain  of  narration),  not  by  the Matan  as  the  moron  abortively  attempt  to  convey.  Matan  was  a  Scrutiny  of  the  principle  invoked  in  exceptional  cases  in  the  absence  of  a  viable  Isnaad.

IMAAM BUKHAARI’S METHODOLOGY
Commenting  on  Imaam  Bukhaari’s  methodology  of  Hadith  Compilation,  the  moron avers:

“It  is  said  that  he  (Imaam  Bukhaari)  had  collected  more  than  600,000  ahadith.  However, only  3,500  appear  in  his  collection;  he  rejected  the  rest  as  not  fulfilling  his  criteria  for authenticity.  For  him,  every  hadith  was  fake  until  it  was  proven  authentic.”

The  setting  aside  of  Ahaadith    which  did  not  conform  to  Imaam  Bukhaari’s  criteria  is  not a  daleel  for  such  narrations    being  fake  and  fabrications.  Many  other  Muhadditheen  had accepted  and  compiled     numerous  Ahaadith  which  are  not  to  be  found  in  Imaam Bukhaari’s  Compendium.  Furthermore,  he  had  set  aside  the  narrations  in  terms  of  his criteria  applicable  to  the Isnaad.  But,  his  acceptance  and  setting  aside  of  Ahaadith  did  not adversely  affect  the  Sunnah  and  the  Shariah  which  were  in  existence  and  practically implemented  by  even  Imaam  Bukhaari  (rahmatullah  alayh),  not  in  terms  of  his Hadith Compilation,  but  according  to  the  Inherited  Sunnah  and  Shariah.  The  objective  of  Hadith  collection  was  not  to  effect  change  in  the  Sunnah  and  Shariah..  On  the  contrary,  the  plot  of  the  modernist juhhaal  underlying  their  stupid  ‘hadith  criticism’  exercises is  to  scuttle  the  Sunnah  and  to  undermine  the  Shariah.

The  averment  that  Imaam  Bukhaari  (rahmatullah  alayh)  believed  every  Hadith  to  be ‘fake’  is  a  dastardly  slander  hurled  at  this  great  Authority  of  Hadith.  Truly,  we  are  living in  the  age  of Juhhaal.  The  density  of  the  brains  of  these  morons  is  indeed  shocking.  This  moron  believes  that  he  is  on  the  pedestal  of  Imaam  Bukhaari.  He  hallucinates  that  he  is  an  authority  of  Hadith  hence  capable  of  submitting  any  Hadith  to  the  scrutiny  of  his  nafs  and  stercoraceous  skull  to  enable  him  to  disgorge  his  skullduggery.  Thus  he  says: “….it  is  very  instructive  to  examine  (historical)  matn  criticism  before  we  ignorant  people decide  to  do  our  own.”   Here  His  jahaalat  boggles  the  imagination.

Here  we  have  a  modernist  moron  deficient  in  even  the  Sunnah  methodology  of  Istinja, believing  that  a  superficial  reading  and   ‘examination  of  matn  criticism’  qualifies  him  to be  a  Bukhaari  or  a  Muslim  or  a  Nisaai’,  etc.  We  must  concede  that  nothing  by  way  of  naseehat  is  capable  of  penetrating  the  layer  of  density  in  which  the  brains  of  a  modernist Juhhaal  is  ensconced.

NABI  AADAM’S  HEIGHT
In  his  endeavour  to  find  room  for  his  haraam  enterprise  of  hadith  criticism,  the  moron says:

“Bukhari’s  hadith  that  Adam’s  height  was  60  cubits  was  criticized  by  Ibn  Hajar,  arguing that  archeological  measurements  of  homes  of  ancient  people  show  they  were  not  abnormally  tall.”  

But  archeological  measurements  show  that  ancient  animals  were  extremely  massive.  Whilst  morons  are  swift  in  their  acknowledgement  of  the  ‘correctness’  of  the  huge  size  of  extinct  animals  such  as  dinosaurs,  they  react  with  kufr  at  the  size  of  Hadhrat  Aadam (alayhis  salaam)  stated  in  the  Saheeh  Hadith.  The  existence  and  massive  size  of  dinosaurs and  other  ‘pre-historic’  animals  of  huge  sizes  established  by  archeological  discoveries, dubious  calculations  and  spurious  theories  of  conjecture  and  guesswork  are  accepted  by the  modernist  juhhaal  as  if  these  are  effects  of  divine  revelation  (Wahi),  but  the  height  of  Hadhrat  Aadam  (alayhis  salaam)  substantiated  by  Wahi  is  not  only  frowned  on,  but  rejected  by  the  modernist  Zanaadiqah.  Whatever  the  western  atheists  excrete  into  their  mouths,  the  modernist  morons  ingest  it  with  relish.  This  confirms  their  kufr.

It  is  quite  logical – a  rationality  which  even  a  child  of  discernment  will  comprehend  that  to  ride  and  rein  in  huge  animals  of  the  massive  size  of  dinosaurs,  the  people  had  to  be  of  proportionate  size.  The  people  who  had  lived  in  that  age  of  huge  animals  must themselves  have  been  huge.  A  miniature  modernist  moron  of  this  age  would  not  have  been  able  to  sit  on  a  dinosaur  or  a  horse  of  that  size.  In  fact,  he  would  drown  in  the  animal’s  urine,  and  the  ton  of  faeces  let  out  with  force  would  annihilate  him  in  the  way  lava  is  shot  out  by  an  erupting  volcano.

The  moron,  in  citing  Ibn  Hajar,  has  either  perpetrated  chicanery  or  has  genuinely  stated  what  he  has  stupidly  understood  from  his  excessively  deficient  ‘research’  of  the  writings  of  moron  professors  of  universities,  or  from  some  crash  course  administered  by  his  ilk.  Ibn  Hajar  has  NOT  faulted  the  authenticity  of  Hadith  whose  Isnaad  is  beyond  the  slightest  vestige  of  reproach.  The  Hadith  in  question  is  of  the  highest  degree  of  Authenticity.  It  is  narrated  by  Bukhaari,  Muslim  and  all  Authorities  of  Hadith.  None  of  the illustrious  Muhadditheen  or  any  of  the  noble  Fuqaha  of  any  age,  had  ever  criticized  the  Hadith,  whether  Sanad  or  Matan.

The  criticism  of  Zindeeqs,  non-entities,  juhhaal  and  modernist  morons  is  of  no significance  and  no  consequence.  One  such  total  non-entity  is  Ibn  Khaldun  and  another  hardcore  modernist  murtad,  Fareed   Wajdi.  Commenting  on  Ibn  Khaldun’s  stupidity, Allamah  Anwar  Shah  Kashmiri  (rahmatullah  alayh)  said:  “What  has  constrained  this person  to  refute  a  Saheeh  Hadith  (which  is  Saheeh)  to  the  Nation  (i.e.  the  illustrious Conglomerate  of  Muhadditheen)…….What  would  be  appropriate  is  that  these  types  of  (kufr)  arguments  should  be  criticized  with  the  Saheeh  Hadith,  not  the  other  way  around,  i.e.  to  mutilate  the  Hadith  (with  arguments  of  kufr).”

Contrary  to  what  the  miserable  modernist  jaahil  has  peddled,  Ibn  Hajar  did  NOT  fault  the  authenticity  of  the  Hadith.  He  did  not  criticize  the  Sanad NOR  the  Matan  of  the  Hadith.  He  had  voiced  his  own  lack  of  understanding  in  the  light  of    the  spurious  archeological  facts.  It  is  indeed  surprising  that  an  authority  of  Ibn  Hajr’s  calibre  being  baffled  by  the  ambiguity  generated  by  archeological  facts  which  in  reality  are  the  effects of  conjecture  which  spawned  ambiguity  in  Ibn  Hajar’s  understanding  of  the  Hadith.

Ibn  Hajar  had  failed  to  understand  the  Hadith  in  the  light  of  archeological  discoveries  of  the  size  of  the  houses  which  were  assumed  to  be  the  homes  of  the  Thamud  nation.  This  is  not  the  occasion  to  present  a  detailed  refutation  of  the  spurious  nature  of  archeology.  It  will  suffice  to  say  that  a  Hadith  whose  authenticity  is  corroborated  by  Ijma’  of  the  Muhadditheen  can never  be  criticized  if  the  meaning  of  the  text  cannot  be  understood.  Or  if  its  meaning  appears  to  be  in  conflict  with  defective  human  reasoning.  When  a  fact  is  declared  Saheeh  by  the  Qur’aan  or  the  Hadith,  no  other  evidence  in  negation  will  be  acceptable.

Despite  Ibn  Hajar  having  accepted  the  authenticity  of  the  Hadith  in  question,  and  also  the  text  of  the  Hadith,    the  ambiguity  in  his  mind based  on  what  the  archeologists  say  is  corrupt,  spurious  and  mardood.  The  Hadith  of  Imaam  Bukhaari  on  this  issue  stands  while  the  trepidation  of  Ibn  Hajar,  which  is  bereft  of  Shar’i  daleel  must  necessarily  be  dismissed.

The  inability  of  an  Aalim  a  thousand  years  after  Rasulullah  (sallallahu  alayhi  wasallam)  to understand  the  meaning  of  the  Hadith,  is  not  a  basis  for  justifying  criticism  of  the  Hadith  or  of  the  Shariah  by  modernist  morons.  Be  that  as  it  may.  Hadith  of  this  type  does  not  form  part  of  the  practical  Sunnah,  observance  of  which  is  compulsory  according  to  the  Qur’aan.  Whether  Hadhrat  Aadam  (alayhis  salaam)  was  60  cubits  tall  or  10 cubits,  is  not  Sanad  nor  the  Sunnah.  The  Sunnah  is  to  maintain  silence  on  such  issues  of  ambiguity.  Since  neither  the Matan  of  this  Hadith  has  been  criticized  by  any  Authority  of  the  Shariah,  the  moron  has  only  displayed  his  gross  jahaalat by  having introduced  this  Hadith in  defence  of  his  kufr  concept  of  hadith  criticism.

“IF  TWO  MUSLIM PARTIES FIGHT…”
In  another  abortive  attempt  to  peddle  his  kufr,  the  moron  says: “Another  hadith  in  Bukhari  that  the  Qur’anic  verse  ‘And  if  two  parties  of  believers  fall  into  fighting,  make  peace  between  them’  refers  to  the  conflict  between  the  Companions  and  Abdullah  ibn Ubayy  was  criticized  by  Ibn  Battal  who  said  Ibn  Ubayy  had  not  embraced  Islam  at  the time.”

A  minor  historical  discrepancy  or  error  of  this  nature  does  not  detract  from  the  validity and  enduring  nature  of  the  Sunnah.  The  occasion  of  the  revelation  of  the  specific Qur’aanic  verse  is  irrelevant  in  the  context  of  the  observance  of  the  Sunnah.  The  Sunnah, when  two  groups  of  the  Muslimineen  fight/dispute,    remains  static  and  immutable.  The  historical  error  or  the  ambiguity  of  the  occasion  of  the  revelation  does  not  result  in  any  change  of  the  Sunnah  command  of  resolving  mutual  disputes.  Regardless  of  when  the  aayat  was  revealed  or  who  the  disputing  parties  were  at  the  time  of  the  revelation,  the Sunnah  stated  in  the  aayat  remains  unchanged.  The  ambiguity  of  the  occasion  cannot  be  presented  as  a  basis  for  justifying  hadith  criticism  by  morons  more  than  14  centuries  after  Rasulullah  (sallallahu  alayhi  wasallam).

IBRAAHEEM, THE SON OF RASULULLAH (sallallahu  alayhi  wasallam)
Selecting  another  Hadith  for  baseless  criticism,  the  moron  avers: “Al-Nawawi,  Ibn  Abdul Barr  and  Ibn  Al-Athir  severely  criticized  the  hadith  that  if  Ibrahim,  son  of  Muhammad  had  lived,  he  would  have  been  a  nabi.  Shawkani  listed  it  as  a  forged  hadith.”

Notwithstanding  the  status  of  Imaam  Nawawi  and  Ibn  Abdul  Barr,  their  criticism  is  misplaced  and  utterly  baseless.  In  fact  their  decrepit  view   pertaining  to  this  Hadith  has  been  severely  castigated  by  the  Authorities  of  the  Shariah.  The  errors  of   even  the  greatest Aalim  are  set  aside  and  rejected.  Those  who  establish  the  errors  of  seniors  as  their  basis for  argument  display  their  lack  or  destruction  of  Imaan

Allamah Abdul  Wahhaab Sha’raani  (rahmatullah  alayh)  said:  “He  who  takes  to  the  obscurities  (and  errors)  of  the Ulama,  has  made  his  exit  from  Islam.” 

The  errors,  especially  the  glaring  errors  such  as  the error  of  Imaam  Nawawi  (rahmatullah  alayh)  and  Ibn  Abdul  Barr  (rahmatullah  alayh)  relevant  to  this  particular  Hadith,  are  to  be  incumbently  set  aside  and  discarded.  Only  a  moron  bereft  of  Imaan  justifies  an  argument  on  the  basis  of  such  baseless  views  structured  on  pure  error.

Commenting  on  this  glaring  error,  Mullah  Ali  Qaari  (rahmatullah  alayh)  states  in Mirqaatul  Mafaateeh: 

“Of  the  established  rules  in  Usool  is  that  the  Mauqoof  of  a  Sahaabi,  when  it  cannot  be  attributed  to  opinion,  is  in  the  category  of  Mar’foo’.  Thus  the rejection  of  Nawawi  similar  to  that  of  Ibnul  Barr,  is  either  on  account  of  them  both  being  uninformed  (on  this  issue)  or  due  to  their  inability  to  effect  (a  suitable)  ta’weel  (interpretation).  And  Allah  knows  best.”

Allaamah  As-Sindhi  (rahmatullah  alayh)  states  in Kifaayatul  Haajat  fi Sharhi  Sunan Abu  Maajah:

“Such  a  statement  (which  is  mentioned  in  this  specific  Hadith)  is  not  the effect  of  opinion.  Verily  a  Jamaat  of  Sahaabah  has  maintained  it.  However,  rejection  of  the  Hadith  of Anas  (radhiyallahu  anhu)  by  Ibn Abdul Barr…………..(this  view  of  Ibnul Barr)  is  not  a  necessary  corollary  of  the  aforementioned  Hadith.”  (We  have  omitted  the view  of  Ibnul  Barr  at  this  juncture – the  author). “It  appears  that  Nawawi  had  followed  Ibn  Abdul  Barr  (in  his  baseless  view).  This  is indeed  strange  (ludicrous)  in  view  of  it  (this  Hadith)  being  narrated  by  three  Sahaabah. He  (Ibn  Hajr)  said  in  Al-Fath:  ‘It  is  probable  that  he  (Nawawi)  did  not  remember  the narration  from  three  Sahaabah,  hence  he  rejected  it.”

In  simple  terms,  the  above  means:

➡ A  Hadith  whose  Isnaad terminates  at  a  Sahaabi,  is  termed  Mauqoof.  If  the  content matter  of  the  Hadith  is  not  the  opinion  of  the  Sahaabi,  then  according  to  the  established  principles  of  Hadith,  the  narration  is  in  the  class  of Marfoo’.

Marfoo’  is  a  Hadith  whose Isnaad  links  up  with  Rasulullah  (sallallahu  alayhi wasallam).

➡ The  particular  Hadith  in  question  states  that  if    Ibraaheem  (Rasulullah’s  son  who had  died  in  infancy)  had  lived,  he  would  have  been  a  Nabi.  This  statement  made  by  at  least  three  Sahaabah    cannot  be  attributed  to  the  opinion  of  the  Sahaabah.  It  is  similar  to  Rasulullah’s  statement  reported  in  a  Saheeh  Hadith:  “If  there  had  to  be  a  Nabi  after  me,  it would  be  Umar.”

➡ Imaam  Nawawi  in  all  probability  was  unaware  of  the  Hadith  attributed  to  three Sahaabah  or  he  had  forgotten  this  fact,  hence  he  simply  latched  on  to  the  view  of  Ibn Abdul  Barr  who  had  preceded  him.

➡ Imaam  Nawawi  had  not  presented  a  single  basis  or  evidence  for  arbitrarily  saying that  the  Hadith  is  ‘baatil’.

➡ Ibn  Abdul  Barr’s view  is  likewise  spurious  which  the  Authorities  have  highlighted.

SELECTIVE  CITATION
These  modernist  juhhaal are  quick  to  selectively  cite  views  of  tenth  century  Ulama  –  views  which  appeal  to  their  nafs.  They  swiftly  adopt  views  which  developed  a  thousand  years  after  Rasulullah  (sallallahu  alayhi  wasallam)  while  rejecting  the  decrees  of  the  Sahaabah  and  the  Aimmah-e-Mujtahideen.  They  adopt  an  eerie  silence  regarding  the  orthodox  views  of  even  the  tenth  century  Scholars,  but  project  some  seemingly  ‘liberal’  aspects  of  these  Ulama  in  the  nefarious  attempt  to  eke  out  support  for  their  vile  opinions  of  kufr

The  ‘liberal’  views  which  the  modernist  morons  cite  appear  ‘liberal’  when  presented  deceptively  beyond  the  confines  of  their  respective  contexts.

Ulama  such  as  Ibn  Hajar  and  Imaam  Suyuti  were  extremely  orthodox  and  at  one  with  the  Fuqaha  of  the  Khairul  Quroon. They  were  staunch  Muqallideen  of  the  Aimmah Mujtahideen.  They  were  not  aberrations,  deviates  and  morons  as  are  the  modernist  juhhaal.  If  a  view  here  and  there  of  these  great  Ulama  appears  to  be  in  conflict  with  the  entrenched  Sunnah  practice  of  the  Sahaabah  and  Taabieen,  the  solution  is  to  posit  a  suitable  interpretation  for  attaining  reconciliation.  The  isolated  view  of  conflict  of  some  10th  Century  Ulama  is  never  a  basis  for  the  kufr  fabrications  of  modernist  morons.  These  miserable  morons  have  no  licence  to  quote  Imaam  Suyuti,  etc.  They  are  too  stupid  and  dense  in  the  brains  to  understand  what  these  illustrious  Ulama  said.

FORGERIES
That  there  were  and  are  forged  narrations  is  not  denied.  But    such  forgeries  have  already been  sifted  out  and  labelled  by  the  Muhadditheen.  It  is  important  to  understand  that  nothing  of  the  forged  narrations  form  part  of  the  Sunnah  and  the  Shariah.  There  is  not  a  single  forged  hadith  which  constitutes  a mustadal  for  the  masaail  of  the  Shariah  formulated  by  the  Fuqha-e-Mutaqaddimeen.  The  job  of  the  Muhadditheen  was  to  sift  out  the  forgeries.  It  never  was  their  function  to  formulate  the  Shariah  and  to  establish  the  Sunnah. This  obligation  was  executed  par  excellence  by  Rasulullah  (sallallahu  alayhi wasallam)  and  the  Sahaabah.  The  Muhadditheen  were  cast  in  a  completely  different  role.

THE  STATIC  SUNNAH
Different  interpretations  of  Ahaadith  on  abstract  issues  do  not  create  latitude  in  the Sunnah  and  the  Shariah  for  intrusion  and  interpolation  by  modernist  morons.  The  Sunnah and  the  Shariah  are  immutably  static.  The  accommodation  of    future  and  new  developments  into  the  fabric  of  the  Sunnah  and  Shariah  is  likewise  a  static  exercise  since  such    incorporation  is  effected  on  the  basis  of  static  Usool  which  the  Aimmah-e-Mujtahideen  had  formulated  in  the  light  of  the  Qur’aan  and  Sunnah.  Thus  the  latitude  and  free  play  which  the  modernist  jaahil  searches  for  are  not  to  be  found  within  the  framework  of  the  Islam  which  Allah  Ta’ala  had  completed  and  perfected  during  the  very  lifetime  of  Rasulullah  (sallallahu  alayhi  wasallam)  thereby  leaving  absolutely  no  scope  for  moronist  interference.  With  regard  to  these  modernist juhhaal,  the  Qur’aan  advises  us:

When  they  (the  Mu’mineen)  hear  laghw  (the  rubbish  and  nonsense  of  morons),  they turn  away  from  it,  and  they  say:  ‘For  us  are  our  deeds  and  for  you  are  your  deeds.  Salaam  on  you.  We  do  not  follow  the  jaahileen  (modernist  morons).

The  aim  of  the  aforegoing    brief  discussion  is  merely    to  highlight  the  ignorance  of  the modernist who  has  set  himself  up  as  a  ‘authority’  on  Hadith.  The  purpose  of  this article  is  not  to  present  a  detailed refutation  of  the  moron’s    spurious  arguments    pertaining to  the  several  Ahaadith  which  have  been  assailed  by  another  moron professor-– a  university in  his  writings  from  whence  the  local  moron  has  lapped  up  his  bunkum.

THE AIM OF THE MORON’S ESSAY The  plot  of  the  modernist juhhaal  is  to  scuttle  the  14  century  Shariah  of  Islam  and  to substitute  it  with  a  Yahood-Nasaara  type  concocted    religion  which  could  be  paraded under  the  name  of  ‘Islam’.  The  first  step  in  this  pernicious  plot  is  to  fault  and  denigrate the  Ahaadith  of  Rasulullah  (sallallahu  alayhi  wasallam). To  achieve  this  goal,  the  morons of  our  age  have  latched  on  to  some  rare  criticism  by  some  recognized  Ulama  who  appeared  on  the  scene  many  centuries  after  Rasulullah  (sallallahu  alayhi  wasallam).

Warning  us  to  be  on  guard  against  these juhhaals Rasulullah  (sallallahu  alayhi  wasallam)  said:

“Verily,  I  have  been  given  the  Qur’aan  and  a  likeness  with  it.  Soon  will  there  be  an  obese man  reclining  on  his  couch  saying:  “Adhere  to  this  Kitaab  (the  Qur’aan).  Whatever  you find  halaal  in  it,  regard  it  to  be  halaal.  Whatever  you  find  haraam  in  it,  regard  it  to  be haraam.”  (Then  Rasulullah (sallallahu  alayhi  wasallam)  added):  “Verily,  whatever  the Rasool  has  made  haraam  is  just  as  what  Allah has  made  haraam.”

This  Hadith  warns  us  of  the  likes  of  these  modernist  morons  whose  satanic  mission  it  is  to  debunk  the  Ahaadith  which  do  not  find  favour  with  their  western  kuffaar  orientalist masters.

The  morons  aim  to  arrogate  the  right  of  criticizing  Ahaadith  to  themselves,  arguing  that  the  rare  criticism  of  some  Ulama  as  well  as  their  personal  reasoning  are  evidence  for  the validity  of    their  stupid  kufr  theory  of  hadith  criticism.  But  criticizing  Hadith  is  like  criticizing  the  Qur’aan.  The  rare  and  obscure  views  of  a  couple  of  6th,  7th,  8th, and  9th  century  Ulama  have  to  be  dismissed  as  baseless  and  unauthorized.  In  the  face  of  the  rulings  and  views  of  the  Mutaqaddimeen  Muhadditheen  such  as  Imaam  Bukhaari,  Imaam Muslim  and  the  many  others  of  the  Khairul  Quroon era,  the  opinions  of  the  stragglers  who  appeared    hundreds  of  years  later,  have  absolutely  no  footing  and  no  significance.  It  is  gross  stupidity  to  cite  a  view  of  Imaam  Nawawi  or  of  Ibn  Abdul  Barr  or  of  the  deviate  Ibn Qayyim  in  either  negation  of  or  to  fault  the  narrations  of  the  Sihaah  Sittah.  It  is  indeed laughable  to  present  the  criticism  of  Shawkaani  or  of  Ibn  Qayyim  to  attack  the  authenticity  of  the  Ahaadith  of  Bukhaari.

The  views  of  Ulama  of  the  8th  and  9th centuries,  if  in  conflict  with  the  entrenched  views  of  the  Ulama  of  the  Khairul  Quroon  era,  have  to  be  incumbently  discounted  and  set  aside  as  errors.  The  rulings  of  the  Khairul  Quroon  era  are  authenticated  by  the  Qur’aan.  Qur’aanic  command  is  to  obey  Rasulullah  (sallallahu  alayhi  wasallam).  He  said:  “The  best  of  eras  is  my  era,  then  the  next  era,  then  the  next  era…..” (i.e.  the  age  of  the  Sahaabah, Taabieen  and  Tab-e-Taabieen).  The  Hadith  continues: “Then  after  them  will  be  people who  will  (make  haste)  to  bear  testimony  whilst  they  are  not  called  on  to  testify;  they  will betray  trust  and  cannot  be  trusted;  they  will  pledge  and  not  fulfil  their  pledges…….Then will  come  people  who  will  love  obesity.” (That  is:  they  will  become  fat,  lazy  and  stupid with  their  indulgence  in  luxuries).

In  another  Hadith,  Rasulullah  (sallallahu  alayhi  wasallam)  said: “Honour  my  Sahaabah, for  verily,  they  are  your  noblest;  then  those  after  them;  then  those  after  them.  Thereafter kithb  (falsehood/lies)  will  become  prevalent.”

All  of  these  modernist  juhhaal are  among  the  progeny  of  the  obese  liars  mentioned  by Rasulullah  (sallallahu  alayhi  wasallam).  Their  first  hurdle  in    the  execution  of  their  nefarious  conspiracy  of  scuttling  the  Divine  Shariah,  is  to  denigrate  and  negate  the  primary  basis  of  the  Shariah,  which  is  the  Ahaadith  on  which  the  Edifice  of  the  Sunnah  is  structured.  It  is  for  this  reason  that  the  moron  has  disgorged  his  article  of  hadith  criticism.  If  a  window    to  criticize  the  Ahaadith  is  opened  through  which  these  modernist  obese  liars  could  slink,  they  will  wrought  villainy  and  destruction  to  the  Deen.  But  Allah  Ta’ala  has  established  the  Institution  of  the  Ulama-e-Haqq  to  take  care  of  these  obese  liars  and morons  masquerading  as  Muslims  and  wellwishers  of  the  Ummah.  They  are  miserable  sewer  rats  gnawing  at  the  foundations  of  Islam.

Since  the  demarcation  for  the  Divine  Haqq  is  Khairul  Quroon,  we  are  not  interested  in  the tafarrudaat,  errors  and  obscurities  of  Ulama  who    flourished  many  centuries  after  the  termination  of  Khairul  Quroon.  The  Authority  of  the  Shariah  and  the  authentic Shariah  and  Sunnah  are  what  had  existed  in  the  Three  Golden  Ages  of  Islam  specifically  demarcated  by  Rasulullah  (sallallahu  alayhi  wasallam).  Regardless  of  the  lofty  status  of  any  Aalim  who  existed  a  couple  of  centuries  after  the  Golden  Epoch,  any  view  of  his  which  conflicts  with  the  view  of  the  Sahaabah,  Aimmah  Mujtahideen  and  Muhadditheen  of  that  epoch  will  be  buried,  albeit  with  decorum.  It  shall  be  interpreted as  a  slip  or  genuine  error  of  the  Aalim.  Every  good  horse  also  slips.  No  man  is  beyond  commission  of  error –  in  fact  numerous  errors.

It  is  indeed  stupid,  in  fact  treacherous,  to  cite  Imaam  Nawawi  or  Ibn  Abdul  Barr,  and Ibn  Qayyim  who  has  no  rank  in relation  to  the  former  two  authorities,  in  negation  of  any Islamic  ruling  or  practice  which  had  existed  during  the  age  of  the  Sahaabah  or  the Taabieen.  We  are  not  the  muqallideen  of  Imaam  Nawawi  or  of  Ibn  Abdul  Barr  or  of  Shawkaani  or  of  Ibn  Qayyim.  We  are  the  Muqallideen  of  the  Aimmah  Mujtahideen  of  the  Khairul  Quroon  era.  The  moron  may  bamboozle  other  modernist  morons  with  these names  and  chicanery.  He  may  perhaps  succeed  with  his  skullduggery  in  the  ranks  of  his  likes.  But  for  those  of  true  Ilm, to  cite  feather-weights  and  non-weights  as  ‘authorities  with  the  power  of  abrogation’  is  ludicrous  and  laughable.  The  morons  simply  make  a  laughing  stock  of  themselves  when  they  disgorge  absolute  rubbish  which  they  attempt  to  pass  off  as  products  of  academic  study.

When  a  view  on  Hadith,  which  developed  300  years  after  Imaam  Bukhaari,  clashes  with    Bukhaari’s  authentication,  the  Deen  and  Intelligence  will  summarily  refute  that  view  as baatil.  That  belated  view  may  not  be  presented  in  negation    of  Imaam  Bukhaari’s accreditation  of  Ahaadith.  Why  did  this  later  view  not  exist  during  the  age  of  Khairul  Quroon?  Why  was  Imaam  Bukhaari’s  accreditation  valid  and  accepted  by  all authorities  during  the  300  year  gap  between  him  and  Imaam  Nawawi?  It  is  indeed  ridiculous  to  reject  Imaam  Bukhaari’s  accreditation  and  authentication  on  the  basis  of  a  baseless  view  which  developed  three  centuries  after  him.  Imaam  Nawawi’s  view  of  the  specific  Hadith  being  baatil,  It  is  an  arbitrary  opinion  unsubstantiated  by  any  evidence.  He  presents  no  daleel for  his  view.  Relative  to  Imaam    Bukhaari  and  the  Aimmah  Mujtahideen  of  the  Khairul  Quroon,  Ulama  who  appeared  many  centuries  thereafter  hold no  rank.  All  of  them  were  the  Muqallideen  of  one  of  the  Four  Mathhabs.  Their  isolated  and  decrepit  views  cannot  denigrate  the  Shariah  as  it  was  known  and  taught  by  the  Sahaabah  and  the  Aimmah  Mujtahideen.

Consider  the  statement  of  Ibn  Qayyim:  he  says  that  even  if  the  Isnaad  is  as  bright  as  the sun,  the  Hadith  is  not  acceptable.  We  are  constrained  to  say  that  something  had  gone  drastically  wrong  with  his  intellectual  grasp  at  the  time  when  he  was  blabbering  this gutha.  The  bedrock  of  Hadith  Autenticity  is  its  Isnaad, not  its Matan.  Regardless  of  how irrational  the  content  matter  of  the  Hadith  may  appear  to  modernist  morons,  if  the  Isnaad  is  Saheeh,  then  that  Hadith  is  authentic  whether  it  forms  part  of  the  Sunnah  or  not.  And,  rejection  of  a  Hadith  whose  Isnaad  is  as  bright  as  the  sun, is  not  tantamount  to  kufr.  It is in  reality  kufr.  The Asaaneed  of  Ahaadith  Mutawaatarah  and  Mashhoorah  are  in  fact  “as  bright  as  the  sun.”  They  are  in  the  category  of  Qur’aanic  aayaat.  Ibn  Qayyim  had  indeed  uttered  a  heinous  notriety  by  unthinkably    blurting  out  such  ghutha.

The  sinister  aim  for  propagating  the  haraam  theory  of  hadith  criticism,  and  citing  the  rarities  and  obscurities  of  some  10th century  Ulama  in  an  abortive  attempt  to  justify  the haraam  exercise,  is  to  arrogate  for  themselves  (i.e.  for  the  modernist  juhhaal)  the  right  to  submit  to  their  corrupt  opinion  any  Hadith  appearing  in  Sihaah  Sittah,  then  on  the  basis  of  their  understanding  heavily  contaminated  by  the  indoctrination  of  western  education,  they  desire  to  re-classify  the  Ahaadith  which  were  authenticated  by  the  Muhadditheen  and  Aimmah  Mujtahideen  of  the  noble Khairul  Quroon  era.  Thus,  if  a  modernist  moron  reasons  that  the  Hadith  on  which  is  based,  for  example,  the  Shariah’s  ruling  that  a  grandson  does  not  inherit  his  deceased  father’s  share  in  the  estate  of  his  father  (the grandson’s  grandfather)  since  the  father  (the  grandson’s  father)  had  pre-deceased  his  father,  is  unreasonable,  then  the  Hadith  may  be  excised  and  deposited  in  the  dirt  bin  to  enable  the juhhaal  to  issue  a  new  ruling  allowing  the  grandson  to  inherit  in  this  case.

Or,  if  a  modernist  moron  understands  in  terms  of  his    kufr  westernized  reasoning process  that  the  Hadith  on  which  is  based  the  ruling  that  the  father  has  the  right  to  have  his  minor  daughter  married,  is  irrational,  then  he  is  allowed  to  ‘attack’  the  Hadith  in  the  manner  in  which  Al-Ismaaili  or  Imaam  Nawawi  or  Ibn  Abdul  Barr  or  Shawkaani  had  ‘attacked’  some  Ahaadith.    In  short,  the  modernist  ignoramuses  indoctrinated  by  the  orientalist  enemies  of  Islam,  are  striving  to  arrogate    to  themselves  the  right  to  freely  criticize  just  any  Hadith  which  they  believe  is  in  conflict  with  western  rationalism.

In  fact,  the  ultimate  kufr  plot  is  to  subject  even  the  Qur’aan  Majeed  to  the  same  treatment  of  kufr  criticism.  This  process  has  already  been  subtly  and  devilishly  initiated.  Qur’aanic  verses  which  explicitly  declare  the  superiority  of  men  and  the  subservience  of  women,  especially  the  aayat  which  allows  for  the  grossly  disobedient  wife  to  be  beaten, are  being  subjected  to    interpretation  which  is  baseless  and  kufr.  The  initial  stage  is  to interpret  away  such  Qur’aanic  verses  which  do  not  conform  to  the  rationalism  of  the western  kuffaar.  The  next  phase  to  excise  these  aayat  from  the  Qur’aan  in  the  way  the  Yahood  and  Nasaara  have    mutilated  the  Tauraah  and  the  Injeel.  But,  as  far  as  the  Qur’aan  and  even  the  Ahaadith  are  concerned,  they  will  miserably  fail.  Allah  Ta’ala  Himself  has  undertaken  the  responsibility  of  guarding  this  Deen – every  aspect  of  it.

The  first  move  in  the  kufr  process  of  transmogrifying  or  destroying  the  Shariah  is  the pernicious  creation  of  a  vast  chasm  between  the  Qur’aan  and  the  Ahaadith.  Thus,  the modernist  moron  says:  ‘the  Qur’an  has  been  protected  by  Allah;  the  ahadith  have  not.”  

The  moron’s  brains  have  become  vermiculated  with  this  shaitaani  waswasah.  The  Hadith is  what  Rasulullah  (sallallahu  alayhi wasallam)  said  and  did,  hence  the  Qur’aan  says: “He (Muhammad)  does  not  speak  of  (his)  desire.  It  (i.e. whatever  he  says)  is  Wahi  which  is  revealed  to  him.”

Again  the  Qur’aan  says:    “Whatever  the  Rasool  gives  you,  accept  it  (resolutely),  and  whatever  he  forbids  you  of,  abstain  from  it.”

This,  in  fact,  is  Hadith  on  which  has  been  raised  the  superstructure  of  the  Sunnah.

What  is  truly  mind  boggling  is  the  naked  and  stupid  audacity  of  these  juhhaal  to  equate themselves  to  the  Aimmah  Mujtahideen  and  the  noble  Muhadditheen.  They  seek  to elevate  themselves  to  the  pedestal  of  Imaam  Bukhaari,  Imaam  Muslim,  etc.  Truly,  brains have  gone  haywire. 

While  the  “hadith  criticism  enterprise”  of  these  modernist  morons  is  pure  kufr  designed to  undermine  and  scuttle  the  Shariah,  the  enterprise  of  the  Muhadditheen  was  to  safeguard the  Shariah  for  posterity  by  compiling  and  codifying  the  Mustadallaat  of  the  Ahkaam  of the  Shariah.  The  obligation  of  the  early  Muhadditheen  was  merely  to  sift  out  fabrications and  to  compile  the  authentic  Ahaadith.  The  aim  was  to  safe guard  and  preserve  in  book form  the  authentic  Ahaadith  on  which  the  entire  Edifice  of  the  Shariah  has  been  constructed.

The  objective  of  the  modernist  desire  for  hadith  criticism  is  to  dismantle  the  Shariah.  On the  contrary,  the  purpose  of  the  Muhadditheen  was  to  solidify  and  safeguard  the  Foundation  of  the  Shariah  which  the  authentic  Ahaadith  constitute.  The  two  objectives  are  thus  self  repellant.  The  one  is  the  antithesis  of  the  other.

This  brings  us  to  the  Compilation  of  Saheeh  Bukhaari.

SAHEEH BUKHAARI – THE  MYSTERY OF THE 597,000  AHAADITH
Demonstrating  his  gross  ignorance,  the  moron  says:

“It  is  said  that  he  (Imaam Bukhaari)  had  collected  more  than  600,000  ahadith. However,  only  3,500  appear  in  his collection;  he  rejected  the  rest    as  not  fulfilling  his  criteria  for  authenticity.  For  him  every hadith  was  fake  until  it  was  proven  authentic.”

The  moron  has  lapped  up  this  rubbish  vomit  from  the  writings  of  another  moron  Professor  of  Moronism  of  some  maloon orientalist  university  in  Calcutta,  India.  It  is  indeed  a  vile  slander  to  accuse  that  Imaam  Bukhaari  (rahmatullah  alayh)  had  considered  every  Hadith  ‘fake’  prior  to  his  personal  scrutiny.  It  is  also  downright  stupid  to  claim  that  the  597,000  Ahaadith  which  do  not  form  part  of  Saheeh  Bukhaari  are    forgeries  and  unauthentic,  hence  Imaam  Bukhaari  did  not  include  them  in  his  Kitaab.

Bukhaari  Shareef  is  a  compendium  or  a  comprehensive  summary  of  a  vast  work  which  is  the  600,000  Ahaadith.  The  objective  of  compiling  this  Saheeh  was  not  to  encompass  all  the  authentic  Ahaadith.  The  objective  was  to  safeguard  the  Foundation  of  the  Sunnah  and  the  Shariah  covering  all  branches  of  the  Deen.  Commenting  on  Imaam  Bukhaari’s system  of  compilation,  Al-Ismaaili  (died  371  Hijri)  said: “I  have  heard  from  those  who n arrate  from  him  that  he  had  said:  “I  have  not  recorded  in  this  Kitaab  except  (Ahaadith  which  are)  Saheeh,  and  I  have  left  out  the  majority  of  the  Saheeh  (narrations).”  Thus, whatever  he  (Imaam  Bukhaari)  has  recorded  is  Saheeh.  Its  authenticity  is  categorical.  Whatever  he  has  left  out  is  not  because  he  has  negated  (their authenticity) …………..He  sufficed  with  a  small  quantity  from  a  large  quantity  (of  authentic  Ahaadith).”  (Taghleequt Ta’leeq)

In  Muqaddamah  fi  Usooli’ l deen it  is  mentioned:  “The  Saheeh  Ahaadith  are  not  confined to  the  Saheeh  of  Bukhaari  and  the  Saheeh  of  Muslim  nor  do  these  two  Kitaabs  encompass all  the  Saheeh  Ahaadith.  On  the  contrary,  these  two  Kitaabs  are  restricted  to  Saheeh Ahaadith.  Furthermore,  such  narrations  which  are  authentic    to  them  on  the  basis  of  their criteria,  (all  of  them)  have  not  been  included  by  them  in  their  two  Kitaabs,  leave  alone  that  which  (is  Saheeh)  according  to  other  (Muhadditheen).

Bukhaari  said:  “I  have  not  recorded  in  this  Kitaab  except  what  is  Saheeh,  and  I  have  left  out  numerous  of  the  Sihaah  (authentic  narrations).”  Muslim  said:  “What  I  have  recorded  in  this  Kitaab  (Saheeh  Muslim)  from  the  Ahaadith  are  Saheeh.  I  do  not  claim  that  whatever  I  have  left  out  is  Dhaeef  (Weak/unreliable).”

Al-Haakim  Abu  Abdullah  An- Naisaapuri  compiled  a  Kitaab  which  he  named Al-Mustadrak  (The  Emmender), in  which  is  recorded  authentic  narrations  which  Bukhaari  and  Muslim  have  left  out  (from  their  Compendiums).  Some  of  the  narrations  (recorded  in  this  Kitaab,  i.e.  Al-Mustadrak)  are  on  the  basis  of  the  criteria  of  Shaikhain  (i.e.  Imaam Bukhaari  and  Imaam  Muslim);  some  are  on  the  criteria  of  one  of  them,  and  some  (of  the recorded  authentic  Ahaadith  herein)  are  not  on  the  basis  of  their  criteria.

The  criticism  of  the  (existence  of)  paucity  of  Saheeh  Ahaadith  has  been  refuted  by  the fact  that  Imaam  Bukhaari  and  Imaam  Muslim  did  not  claim  that  there  are  no  other  Saheeh  Ahaadith  besides  what  they  have  recorded  in  their  two  Kitaabs.”

“Al-Haazmi  said:  ‘It  is    thus  clear  that  the  intention  of  Imaam  Bukhaari  was  to  compile  a brief  summary  in  Hadith.  He  did  not  contemplate  encompassment  (of  all  the  Saheeh  Ahaadith),  neither  regarding  the  narrators  nor  regarding  the  Hadith.  There  remains  a  huge  portion  of    Saheeh  Ahaadith  not  recorded  in  the  two  Saheeh  Kitaabs.”  (Al-Imaam  Ibn Maajah  Wa  Sunnanunu)

Innumerable  Saheeh  Ahaadith    not  to  be  found  in  Bukhaari  Shareef  are  record  in numerous  other  authentic  Hadith  Kutub  such  as  Mustadrakul  Haakim, Saheeh  Ibn Khuzaimah,  Saheeh  Ibn  Hibbaan, Al-Mukhtaaratu  lil  Muqaddisi,  Saheeh  Abi  Uwaanah, Al-Saheeh  Ibnus  Sakan,  Muntaqi  libnul  Jaarood,  Abu  Dawood,  Ad-Daaruqutni, Saheeh  Abi  Bakr  Al-Ismaaili, Al-Saheeh  Burqaani,  Saheeh  Abi  Nu’aim Al-Isbihaani, Musnad  Imaam  Ahmad,  Musnad  Imaam  Abu  Hanifah,  At Taqaaseem  Wal  Anwaa’,  and  many  more  Saheeh  Hadith  kutub.

The  moron’s  claim  that  Imaam  Bukhaari  had  abandoned  597,000  Ahaadith  because  he regarded  them  as  ‘fakes  and  forgeries’,  is  manifestly  and  slanderously  false.

THE  PLOT  OF THE  WESTERN ORIENTALIST
The  local  moron  who  has  written  his  silly  article  on  hadith  criticism,  has  simply regurgitated  what  he  has  lapped  up  from  a  book  written  by  a  moron  professor  on  the subject  of  Hadith  literature.  The  poor  moron  professor,  a  product  of  the  western orientalist  enemies  of  Islam,    clearly  lacks  understanding of  the  Shariah  in  general,  and  of    the  sanctity  and  status  of    Ahaadith  in  particular.  He  has  treated  Hadith  as  if  it  is simply  another  secular  topic  to  be  rendered  subservient  to  personal  whim  and  fancy.  He does  not  have  the  haziest  idea  of  the  prime  importance  and  significance  of  the  Sihaah Sittah.  He  believes  that  any  modernist  jaahil  qualification and  kaafir  orientalist  have  the  necessary  to  dissect  and  reject  any  Hadith  of  Rasulullah  (sallallahu  alayhi  wasallam) which  does  not  conform  to  the  reasoning  of  brains  colonized  by  westernism.  The  (Chain  of  Narration)  Isnaad  of  the  most  authentic  Hadith  on  par  with  the  Qur’aan  Majeed  is  of  no  significance  to  these  westernized  morons  if  in  their    opinion  the  Hadith  happens  to be  in  conflict  with  their  defective  reasoning,  or  if  in  their  opinion  of  kufr  the  Hadith  promises  massive  thawaab  for  acts  of  ibaadat.  What  do  those  wallowing  in  najaasat  and  janaabat  know  and  understand  of  the  value  of  ibaadat  or  the  value  one  Tasbeeh  of  Subhaanallaah  whose  effulgence  can  fill  the  space  between  the  earth  and  the  heaven?  Their  brains  and  hearts  are  bogged  in  the  quagmire  of  materialism  and nafsaaniyat.  In  the  words  of  the  Qur’aan: They  are  more  astray  than  the  dumb  animals. They  eat  and excrete  like  animals,  yet  they  deem  themselves  qualified  to  elevate  themselves  to  the  lofty  Pedestals  occupied  by  the  Sahaabah,  the  Aimmah-e-Mujtahideen  and  the Muhadditheen  of  Imaam  Bukhaari’s  calibre. 

It  should  be  clearly  understood  that  Hadith  criticism  is  haraam.  It  is  kufr.  It  has  been  designed  by  the  western  orientalist  enemies  of  Islam  to  undermine  and  dismantle  the  more  than  14  Century  Shariah  of  Islam  about  which  the  Qur’aan  declares:

“This  Day  have  I  (Allah  Ta’ala)  perfected  for  you  your  Deen, and  completed  for  you  My Bounty,  and  chosen  for  you  Islam  as  your  Deen.”

Salaam  on  those  who  follow  the  Hidaayat  of  Islam!

The Usul Of Talaqqi Bil Qubool – Ahaadith Authenticated By The Fuqaha

[Majlisul Ulama]

When the illustrious Fuqaha-e-Kiraam cite a Hadith as a Mustadal or adduce it in corroboration of  the view they expound, then the very citation of the Hadith is  the daleel for its saht (authenticity) regardless of any classification of the later  Muhadditheen. This is a well-known principle of Fiqh.

Mustadal (plural mustadallaat) is  the basis on which the Fuqaha  formulate a Shar’i hukm. Qur’aanicverses, Ahaadith, statements and  rulings of the Sahaabah and the  principles of Shar’i Qiyaas form  the Mustadallaat of the Fuqaha.  The Fuqaha do not operate  beyond the confines of these  Qur’aanic principles. Shaikh  Yusuf Bin Isma’eel An-Nibhaani  says in his Hujjatullaah Alal Aalameen:

“Whoever says that Sunnat is  only what is explicitly mentioned  in the Ahaadith, has in fact  rejected all the Math-habs of the  Mujtahideen. He has rejected Ijma’. The evil of his belief is not  hidden. We seek protection from  Allah Ta’ala (against such  deviation). 

It is mentioned in Al-Yaaqoot wal Jawaahir, and similarly it is  narrated in Al-Mizaanul  Khadriyyah (of Imaam Sha’raani)  that Shaikhul Islam Zakariyya (among the Shaafi’ Fuqaha) said:  ‘Alhamdulillaah, I  have searched for the proofs of the Mujtahideen  (i.e. for their  dalaa-il and mustadallaat). I have  not found even a single fara’ (a mas’alah which is not a principle) from among the Furoo’ of their Mathaahib except that it is  substantiated by a daleel, either  an Aayat from the Qur’aan or a  Hadith or an Athar (statement of  a Sahaabi) or Saheeh Qiyaas –  based on saheeh principles. ….All their statements are derived from  the rays of the Noor of the Shariah which is the foundation.  It is impossible to find a fara’ (of the Fuqaha) without a basis (in the Qur’aan and Sunnah).”

It should be clear to men of  knowledge that when a Muhaddith of the later eras  describing a Hadith says: “I do not recognize it.”, “I do not know it.”,  “There is no basis for it.”, “It is  weak.”, etc., he says so within the  limits of his knowledge and  investigation based on principles  which he or other Muhadditheen  have evolved. He never directs  such comments against the  Mustdallaat of the Fuqaha who  were the Asaatizah of the Asaatizah of the Muhadditheen.

On the contrary, it was the  practice of the Muhadditheen to set aside their own Saheeh  Ahaadith, if there was a conflict  with the practice (amal) and  ruling of the Fuqaha. Thus, they  would say:“The amal of the Ahl-e-Ilm is on this….”, and they would say this even if they had  classified the Ahaadith as weak (Dhaeef). Despite the Hadith  being Dhaeef  according to their classification, the Muhadditheen  would mention the amal of the Fuqaha.

Thus the Muhadditheen who had  compiled the Hadith books, would practise in accordance  with the Ahaadith which they themselves had classified as  Dhaeef because these ‘Dhaeef’ narrations constituted the  Mustadallaat of the Fuqaha. The principles and rules of Hadith  classification which the later Muhadditheen had formulated  did not apply to the Shariah’s laws or to the Hadith  mustadallaat of the Fuqaha-e-Mutaqaddimeen.

The Muhadditheen were not  among the Aimmah Mujtahideen.  They followed the Math-habs in  their practical life. They did not  formulate a different Math-hab  for themselves based on their  classification of Hadith.

In terms of this well-known principle of Talaqqi bil Qubool Hadith becomes valid for amal even if its isnaad is dhaeef. In this regard, Hafiz Ibn Hajar writes:

“One of the criteria for  acceptance of Hadith is the concurrence of the Ulama on  making amal (acting) on the Hadith. Such a Hadith (on which  there is the concurrence of the Fuqaha) will be incumbently accepted.”

In his Al-Ajwibatul Faadhilah,  Hadhrat Maulana Abdul Hayy, explaining the principle of Talaqqi Bil Qubool, says:

“Similarly (will a Hadith be  accepted) when the Ummah accepts a Dhaeef Hadith. (Ummahin this context does not include  the rank and file). According to  the authentic view such a Hadith  will be acted on. Allaamah  Muhaddith Faqeeh Shaikh Husain  Bin Muhsin Al-Ansaari Al-Yamani  was asked about the statement  of Imaam Tirmizi who says in his  Jaami’ when he narrates a Dhaeef Hadith:Amal (practical  adoption) on it is according to  the Ahl-e-Ilm (the Fuqaha).”  …….And it was also asked about  the established principle on  which there is the consensus of  the Muhadditheen that anything  other than a Saheeh or Hasan  Hadith will not be accepted in  the matter of (formulating)  ahkaam. But this Hadith (referringto a particular Hadith) is Dhaeef.  How is it then permissible for the  Ulama to act on it?

The Shaikh said in response: “MayAllah grant us and you taufeeq. A Dhaeef Hadith is one which lacks  a condition from among the  conditions of acceptance…..As-Suyuti said in Sharh Nazmid Durar (Al-Nahrul lazi Zakhar):  Qubool (Acceptance) is:

(1)  What the Ulama have  accorded Talaqqi bil Qubool i.e. the Fuqaha have accepted a  narration even though there is no  saheeh isnaad for it. Among the  group of Ulama who have narrated this is Ibn Abdul Barr.

(2)  Or it (the narration) has  become well-known to the Aimmah-e-Hadith. And As-Suyuti  has also said after mentioning  the Hadith: ‘Tirmizi said: ‘Amal  today is on this Hadith according  to the Ulama.’ With this  statement he indicated that a  Hadith is strengthened with the acceptance by the Fuqaha.”

Many authorities have explicitly  said that of the evidence for the authenticity of a Hadith is the  acceptance by the Ulama even if there is no reliable isnaad for it.  As-Suyuti has also said in Tadreebur Raawi: “Some of them  (the Authorities) said: ‘Hadith will  be accorded authenticity when  the People (i.e. the Fuqaha) have  accepted it as authentic even if  there is no saheeh isnaad for it.”  Ibn Abdul Barr said in Al-Istithkaar when it was narrated from Tirmizi that Bukhaari  authenticated the Hadith of the Ocean (that its water is pure),  while the Muhadditheen do not accredit this type of isnaad.  Nevertheless according to me the Hadith is Saheeh because the  Ulama have accorded it acceptance.”

It is mentioned in At-Tamheed:  ‘Jaabir narrated from Nabi (sallallahu alayhi wasallam):‘A  dinaar is twenty four qeeraat.’ About this Hadith, he said: ‘In  terms of the statement of the Ulama and their Ijma’ regarding  its meaning, it is independent of isnaad (i.e. it is authentic without an isnaad).

Regarding the practice of Talqeen to the mayyit (according to the Hambali Math-hab). “A Dhaeef  Hadith is narrated on this issue. At-Tabraani records in his  Mu’jam the Hadith of Abu Umaamah..…..This Hadith is not  substantiated. However, the continuity of practice in this  regard in all the lands and ages without any rejection suffices for its practical adoption.”

The Hanafi Muhaqqiq, Imaam Al-Kamaal Al-Humaam, says in  Fathul Qadeer (about the  weakness of a Hadith): “Among  the factors which authenticate  Hadith is the concurrence of the Ulama on its practice.”

Tirmizi said after narrating it:  ‘Hadithun Ghareebun’. (This Hadith is Ghareeb). But,  notwithstanding this, the amal  is on it according to the Ulama  among the Sahaabah of  Rasulullah (sallallahu alayhi  wasallam) and others besides  them (i.e. the Taabieen, etc.)’.

Imaam Maalik (rahmatullah alayh)  said: “The fame of a Hadith in  Madinah makes it independent  of a saheeh sanad.”

Haafiz As-Sakhaawi says in Fathul Mugeeth:  ‘When the Ummah accepts a Dhaeef Hadith, then according to the authentic view it will be  adopted (for amal). So much so, that it will attain the status of  Mutawaatir, and it will abrogate  Maqtoo’ (Ahaadith). It is for this  reason that Imaam Shaafi’  (rahmatullah alayh) said about  (the particular) Hadith: “There is  no bequest for an heir”, verily,  the Muhadditheen have not  substantiated it (i.e. it is not  authentic in terms of their criteria). Nevertheless, the Ummah has  accorded it acceptance for  practical adoption. In fact, they  (the Fuqaha) have affirmed it to  be Naasikh (i.e. it is an abrogater)  for the Qur’aanic aayat regarding  wasiyyat (bequest).”

Allaamah Saalih Bin Mahdi Al-Muqbeeli said: “Saheeh Hadith in  the specific meaning of the  Muta-akh-khireen (the later  Muhadditheen from about the  age of Bukhaari and Muslim), is  that which has been narrated by  an uprighteous Haafiz who inturn narrates from a similar narrator  without a defect. Saheeh Hadith  in the general meaning according  to the Mutaqaddimeen (the  authorities of the early era)  among the Muhadditheen, all the  Fuqaha and Usooliyyeen, is a  narration on which there is  practical adoption (ma’mool  bihi).” Thus, when a Muhaddith  among the Muta-akh-khireen  says:‘This Hadith is not Saheeh.’,  then while it negates the special  and restricted meaning of the  term, it does not negate the  general meaning of authenticity  according to the Mutaqaddimeen,  all the Fuqaha and Usooliyyeen.  Therefore, at this juncture there  is the possibility of a Hadith  being of the Hasan or Dhaeef or  Ghair Ma’mool category. On  account of this possibility, it is incumbent to probe the Hadith. If it is established that it is Hasan  or Dhaeef Ma’mool bihi (i.e. it  has been practically adopted by  the Fuqaha), then it will be  accepted. And, if it is Dhaeef  Ghair Ma’mool bihi (i.e. it has not  been adopted for amal by the  Fuqaha), then it will not be  accepted.” (End of Maulana Abdul Hayy’s dissertation.)

It is clear that the classified  Hadith categories of the later Muhadditheen do not apply to  the narrations accepted and adopted by the Fuqaha who  went before them. It should be simple to understand that after  the demise of Rasulullah (sallallahu alayhi wasallam), Islam did not disappear as  Judaism and Christianity had  disappeared with the departure of their respective Nabis. Not a single  mas’alah of the Shariah  was lost after the demise of Nabi-e-Kareem (sallallahu alayhi wasallam).

When the Muhadditheen  appeared on the scene two  centuries later, they found Islam  intact. They followed the Islam  into which they were born, and  they continued practising the Ahkaam without interpolation,  deletion and alteration in the light of their classification of  Hadith. The masaa-il of the Shariah which the Sahaabah and  their illustrious Students, the Aimmah-e-Mujtahideen had  evolved, were all based on the Qur’aan and Sunnah which did  not disappear. The Mujtahid Imaams were Muhadditheen of  the highest calibre. Only when a Hadith was Saheeh and beyond  reproach, would it constitute a valid Mustadal for extrapolation  of ahkaam. In the circles of Ilm it  is common knowledge that  acceptance of a Hadith as a Mustadal by the Fuqaha is the  daleel for the authenticity of that Hadith.

Any unbiased person with a little  understanding will readily understand that principles  formulated two centuries after  the age of the Fuqaha-e-Mutaqaddimeen cannot negate  the authenticity of the  narrations accredited by these  illustrious Fuqaha, who flourished in the age of the Sahaabah and  in close proximity to their era.

Maulana Abdul Hayy further says:  “Shaikh Ibraaheem Ath-Thabrahaiti Maaliki says in  Sharhul Arbaeen An-Nawwiyah: ‘The occasion for not adopting  Dhaeef Hadith in matters of Ahkaam, is when the Fuqaha have  not accepted it. If they have accepted it, then it is confirmed,  and it (the Dhaeef narration) becomes a proof which shall be  practically adopted in matters of ahkaam, etc. as Imaam Shaafi’  has said….. (This effectively debunks the enemies of Taqleed slandering Hanafi Dalaa’il to be based on weak Ahadith. They are NOT ‘weak’. They are solid GOLD.)

Haafiz Ibn Hajar says in Fathul  Baari: “None of the isnaad (of  narrations) is devoid of some  criticism. But on the whole the Hadith has a basis. In fact, Ash-Shaafi’ has explicitly stated in Al-Umm that the text of this  (Dhaeef) Hadith is Mutawaatir….” ……..

(Haafiz Bin Hajar commenting on  a certain Hadith said): ‘Bukhaari  said: “It is not Saheeh.” The  Compilers of the Four Sunan  narrated it, and Haakim narrated  it from the tareeq of Eesa Bin  Yoonus. Tirmizi said: ‘It is  Ghareeb.’ We do not recognize it  except from the narration of  ‘Eesa Bin Yoonus from Hishaam. I  (i.e. Imaam Tirmizi) asked Muhammad (i.e. Imaam Bukhaari) about  it. He said: ‘’I do not regard it to  be secure (i.e. its sanad).’ Ibn  Maajah and Haakim have narratedit from the avenue of Hafs Bin  Ghiyaath, and also from Hishaam.  Tirmizi said: ‘It has been narrated  in different ways from Abu  Hurairah (radhiyallahu anhu). Its  isnaad is not saheeh.’ (However,  inspite of all this criticism), the  amal of the Ulama is on it. (i.e.  they have adopted it and the Ummah is practising accordingly).”

(Be it known that the Shariah as  we have it today, was transmitted down the long corridor of more than 14 centuries from the  Sahaabah. The Shariah  did not reach us from Imaam Bukhaari or from any of the other  Muhadditheen who appeared centuries after the Sahaabah. Thus the amal of the Fuqaha-e-Mutaqaddimeen override the  Hadith classifications of the Muhadditheen. Even if a Hadith is labelled ‘weak’ by the later Muhadditheen, it has absolutely  no effect on a Shar’i hukm which  was already Mutawaatir during  the age of the Sahaabah and Taabieen.)

Our Ustaadh, Allaamah Shaikh  Muhammad Badr-e-Aalam said in  the Ta’leeq (Annotation) on the  discussion of Imaamul Asr: “I  say: …..Verily, the Shaikh does  not intend with the aforegoing  discussion the abolition of the  application of Isnaad. How is  this possible? If it was not for  Isnaad, anyone would have said  whatever he desired. On the  contrary, the Shaikh intends to  convey that when a Hadith has  become authentic by way of  indications and it has become  obvious, then to discard it merely  on the basis of a weak narrator  is not correct. How can this be so  when continuity of practical  adoption of it is a stronger testification for its substantiation according to him?”

And, Shaikh Muhammad Yusuf  Binnuri said: “Verily, Shaikh Anwar (Hadhrat Anwar Shah Kashmiri)  would say: ‘The purpose of  Isnaad is to ensure that  something which is not Deen  does not creep into the Deen.  The purpose of Isnaad is not to  expunge from the Deen what has  been substantiated of it by the  practice (amal) of the Ahl-e-Isnaad (the Ulama whose Isnaad  links up with Rasulullah –  sallallahu alayhi wasallam)’”  –  End of Hadhrat Maulana Abdul Hayy’s dissertation

Wakee’ Bin Jarraah, the  renowned Muhaddith and expert in the field of examining  narrators said: “A Hadith which  is in circulation among the  Fuqaha is better than a Hadith in circulation among the Shuyookh of Hadith.”

In Shaami it is said: “When the  Mujtahid employs a Hadith as a  basis for formulation (of masaail), then (his istidlaal with it) is the accredition of that Hadith.”

In Imdaadul Fataawa, it is  mentioned: “Is the consensus of the Jamhoor not a sign for the  Hadith having a strong basis even if the factor of dhu’f (weakness)  has become attached to it by way of the sanad?”

In I’laaus Sunan, it is mentioned: “The fame (shuhrat)  of a mas’alah liberates us from (the need) of probing the asaneed.”

Ainul Hidaayah states: “Imaam  Shaafi’ has written in his Risaalah  that the Taabieen Ulama had  accepted it (referring to a  particular Hadith with no proven  isnaad) in view of the fact that it  was confirmed to them that it  was the instruction of Rasulullah  (sallallahu alayhi wasallam). Ibn  Abdul Barr said that this  instruction (referring to the  Hadith in question) is well-known  to the Ulama of history and the  Fuqaha, hence due to the resemblance with Mutawaatir, there is no need for its isnaad.”

Providing further insight on this  issue, Allaamah Anwar Shah Kashmiri explains in Fathul Baari:

“The Muhadditheen (i.e. the later  Hadith compilers) take into consideration only the state of  the isnaad. They do not consider Ta-aamul (uninterrupted practice  from generation to generation initiating from the age of the  Sahaabah). Hence, many a time a Hadith is authentic on the basis  of their criteria. However, they find that there is no amal on  that Saheeh Hadith. This  bewilders them. In this regard,  Tirmizi narrated in his Jaami’ two authentic narrations, valid for  practical adoption. Then he commented: ‘Verily, no one has  adopted it for amal. Inspite of the authenticity of the Isnaad no one is making amal on it.
In the same way the  Muhadditheen have classified as  Dhaeef a Hadith from the angle  of its Isnaad although the Hadith  is widely practised on it. (By the  Ummah) during their time. (i.e. it was ma’mool bihi). Thus there is  a disadvantage from a different  angle. It is therefore imperative  to consider Ta-aamul along with  the isnaad, for verily, the Shariah  revolves around Ta-aamul and  Tawaaruth.” (i.e. the permanent  practice from the time of the  Sahaabah.)

Let it be understood that the  Muhadditheen also have their  ‘math-habs’ in the science of Hadith classification. Different  Muhadditheen have their own  criteria. A Hadith which is dhaeef  to one Muhaddith, may be saheeh according to another one. There is considerable difference  of opinion on this issue. While  some Muhadditheen have  labelled these narrations dhaeef, others have described them as Saheeh.

It is a principle of the science of  Hadith that the cumulative effect  of a variety of narrations of  similar subject matter, but of variant versions in their  respective Isnaad, eliminates the  dhu’f (technical weakness), and  elevates the Hadith to a status of acceptable authenticity. 

Added to this, is the acceptance  of such weak narrations by the illustrious Fuqaha. This  acceptance (Talaqqi bil Qubool) is  the strongest evidence for the  authenticity of these Ahaadith.  The fact that the Fuqaha present  Ahaadith as Mustadallaat  or as corroboration, testifies  that their authenticity stems  from the era of the Sahaabah.  The immediate Asaatizah of the  first wrung of Aimmah-e-Mujtahideen in the Taabieen era. These Aimmah passed on their  Knowledge to their successors  who are the Leaders of the Math-habs, and from them this  knowledge pervaded the  successive ranks of Fuqaha.  These Fuqaha did not glean these Ahaadith or their Ilm in general  from kutub. Thus, this  Knowledge of Islam which we  have in our kutub of Fiqh in front  of us is not secondary and  tertiary acquired from book-study. It is the Ilm of Wahi which reached us via the noble Links in  an unbroken Golden Chain (Isnaad) which links up with  Rasulullah (sallallahu alayhi wasallam).

In ascertaining the saht  (authenticity) of Ahaadith which constitute the Mustadallaat of  the Ahkaam of Fiqh, we are  totally independent of the  Hadith Books of Imaam Bukhaari, Imaam Muslim, etc., etc. The  presentation of a Hadith by the  Fuqaha is the strongest proof of  its authenticity. In the face of the accredition of the Fuqaha, the conflicting classification of the  Muhadditheen is devoid of  substance in the context of the  Ahkaam already formulated and finalized during the Khairul Quroon epoch.

In view of the clarity of the  exposition of the principle of Talaqqi bil Qubool by the  Authorities of the Shariah, the negation of the authenticity of  the Ahadith presented by the Fuqaha by the later day scholars is untenable. All attempts  made by some Ulama of the later  ages to assail the Ahadith & Dalaa’il of the 4 Math-habs are devoid of Shar’i substances. Their personal opinions have to be set aside as fallacious. The only motive underlying these  abortive attempts to dislodge the Dalaa’il of the 4 Math-habs is to extract support for their self-opinions with modernists leanings. The Fuqaha-e-Mutaqaddimeen had no such  agenda. They stated the  unadulterated Haqq to safeguard the pristine purity of the Sunnah.

We are dealing with a Hukm of  the Shariah which was concluded  by the illustrious Fuqaha long,  long before the age of the  Muhadditheen. There is,  therefore, no need to refer to  the later Muhadditheen for  ascertainment of the status of a Hadith which the Fuqaha had  authenticated by utilizing it as  their Mustadal or for  corroborating a fatwa which they  had issued. In short, these  Ahaadith authenticated by the Fuqaha are like GOLD.

A Response to Doubts raised by Maududi on the Science of Hadith Verification

Maududi expounds his views extensively on hadith and the science of hadith verification in his book Tafhimaat (vol.1, p.359–362 / Islamic Publications Limited, Lahore 2000 CE). Under the heading, ‘Maslak-e-Eitidaal (The Moderate Position)’, he says,

“…Rather our intention is to clarify that those (the Muhadditheen) who have criticized or praised individuals were after all human. They too had human weaknesses. Is it necessary that those whom they have declared as trustworthy were trustworthy beyond doubt and trustworthy in all their narrations… Moreover, to accurately ascertain each individual’s memory, good intention and self-restrain, etc., is further difficult…

It is due to this and similar reasons that the knowledge of isnad, Jarh and Ta’deel cannot be considered correct in its entirety. This material is reliable to the extent that it helps in the research of Prophet’s Sunnah and Aathaar and it may be given due consideration, but it is not of the status that it may be relied upon completely.”

On page, 356-57 he writes,

“The first thing that is examined in judging a narration is the  status  of  the  narrators.  In  this  regard,  each  and  every narrator  is  examined through various manners, whether he is  a  liar,  careless  in  narrating  narrations,  sinner  or  heretic, dubious  or  weak  in  his  memory,  whether  his  condition  is unknown or his condition is known. By all these conditions the  status  of  the  narrators  were  examined  by  the Muhadditheen,  and  they  thus  presented  a  glorious collection  on  Asmaa’  ar-Rijaal  (the  study  of  the  narrators) which  are  beyond  doubt  invaluable.  But  what  amongst  this is  not  prone  to  mistakes?  Firstly,  it  is  difficult  to  accurately know  the  biography  of  the  narrators,  their  memory  and their  other  inner  qualities.  Secondly,  those  people themselves  who  formed  an  opinion  about  them  were  not free  from  human  weaknesses.  Nafs  (desires)  accompany everyone  and there  is  a  strong  possibility  that  personal opinions  interfered  in  forming  an  opinion,  good  or  bad, about individuals…

Clarification

Firstly:  The science  of hadith and isnads (chains of narrators) is one of  the  special  characteristics  of  this  ummah.  No  other nation  paid  attention  as  this  ummah  did  to  the chains  of  narration  through  which  their  books and  their  religion  were  transmitted.  This  is why  the  texts  of  other  nations  were subjected  to  distortions  and  fabrications, and it became impossible for them to know  the  pure  religion  and  to  find  out  about  the  stories  of  the Prophets in a sound and authenticated manner.

The  scholars  of  hadith  have  striven  hard  and  reached  a prominent  position  in  that  field,  as  Allah  has  honoured  them  with efforts  to preserve His religion and the Sunnah of His Prophet (sallallaahu alayhi wasallam)

Muhammad ibn Haatim ibn al-Muzaffar (rahimahullah) said,

“Allah  has  honoured  this  ummah  and  favoured  it  over others  by  blessing  it  with  the  isnaad.  No  other  nation  has  this blessing,  and  they  do  not  distinguish  between  that  which  was revealed  in  the  Tawrah  and  Injeel  and  was  brought  by  their Prophets, and that  which  was added to their books of narrations transmitted  from  inauthentic  sources.  This  ummah  narrates hadith  from  a  trustworthy  individual  who  was  known  at  his own  time  for  sincerity  and  honesty,  from  another  of  similar character,  and so on until the end of the chain of narrators. Then they  researched  very  carefully  to  find  out  who  had  the  stronger memory  and  was  more  precise,  and  who  spent  more  time  with the  one  from  whom  the  report  was  transmitted,  and  who  spent less  time,  then  they  would  write  down  the  hadith  from  more than  twenty  chains  of  narration,  so  that  they  could  be  sure  that they had eliminated  any  mistake or error from it,  and they  wrote it  exactly  as  it  was  narrated.  This  is  one  of  the  greatest  blessings that  Allah  has  bestowed  upon  this  ummah.  We  ask  Allah  to inspire us to thank Him for this blessing and we ask Him to make us  steadfast  and  to  guide  us  to  that  which  will bring  us  closer  to Him  and  make  us  adhere  to  obedience  to  Him.” [End  quote  from Sharaf Ashaab al-Hadith (40)]

Secondly: They are the best people who strove the most to ensure that their judgement and transmission of hadith was done on the basis of honesty  and sincerity,  and  they  were  the  ones  who strove the most to avoid  errors  and  mistakes  to  the  extent  that  they  set  the  highest example  of  fairness  and  avoiding  favoritism  when  it  comes  to preserving the religion of Allah. 

So we see ‘Ali ibn al-Madini  ruling that his father was da’eef (weak),  and  he  knew  that  this  ruling  regarding  his  father  would guarantee an end to his position as a scholar, but  that  did  not  prevent him from stating his opinion concerning him.

Al-Khateeb al-Baghdaadi (rahimahullah) said,

“None  of  the  people  of  hadith  should  show  any  favoritism with regard to the science of hadith, whether it is to his father or his  son.  ‘Ali  ibn  ‘Abd-Allaah  al-Madini,  who  was  a  prominent scholar  of  hadith  in  his  time,  never  narrated  even  a  letter  to suggest  that  his  father  was  strong  in  hadith,  rather  what  was narrated from him was the opposite of that.” [End  quote  from  Sharaf  Ashaab  al-Hadith  (41)]

Ibn Hibbaan said in al-Majrooheen (2/15),

“Ali  ibn  al-Madini  was  asked  about  his  father  and  he  said, ‘Ask  someone  else.  They  said,  ‘We  asked  you.  He paused  then  he  raised  his  head  and said,  This has  to  do with religion;  my  father  is  da’eef (weak).” 

Yahya  ibn  Ma’een (rahimahullah) spoke about a friend of his whom  he  loved,  and  al-Husayn ibn Hibbaan narrated that he said of Muhammad ibn Saleem al-Qaadi,

“By Allah, he is our friend, and he is dear to us, but there is no way  to  praise  him  and  I  do  not  recommend  anyone  to  narrate from him or encourage others to do so.” and he said, “By Allaah, he heard  a  great  deal  and  he is  well  known, but he  does not limit himself  to  what  he  heard,  rather  he  includes  things  that  he  did not  hear.”  I  said  to  him,  “Should  he  be  narrated  from?”  He  said, “No.”                                   [See, Tareekh Baghdaad (5/325)]

Jareer ibn ‘Abd al-Hameed said concerning his brother Anas, “He should not be narrated from. He tells lies when he talks to people.”           [Al-Jarh wal-Ta’deel (2/289)]

Imam  al-Bukhari (rahimahullah) narrated  a  great  deal  in  his  Sahih  from  his Shaykh,  Muhammad  ibn  Yahya  al-Dhuhali  in  spite  of  the  harm  that he  was  subjected  to  as  a  result  of  a  misunderstanding  between  him and the Shaykh who forsook him. But that enmity did not prevent him from accepting and narrating his hadith.

They  would  accept  hadith  from  those  who  held  different opinions and beliefs to their own – if it was proven that (the narrator) was  honest  and  sincere.  The  fact  that  a  narrator  was  a  follower  of bid’ah did not prevent them from judging him on the basis of fairness, because  they  paid  heed  to  the  Words  of  Allah,  “O  you  who  believe! Stand  out  firmly  for  Allaah  as  just  witnesses;  and  let  not  the  enmity and  hatred  of  others  make  you avoid justice.  Be  just,  that  is  nearer  to piety,  and  fear  Allah. Verily,  Allaah  is Well  Acquainted with  what  you do.” [Surah al-Maidah 5:8]

Yahya ibn Ma’een (rahimahullah) was asked about Sa’eed ibn Khuthaym and he said,

“He  is  a  Kufi  and  there  is  nothing  wrong  with  him;  he  is trustworthy.”
It was said to Yahya, “Is he Shi’i?”
He said, “A trustworthy Shi’i, a trustworthy Qadari.” [Tahdheeb  al-Kamaal  (10/414)]

Abbaad  ibn  Ya’qoob  al-Rawaajini  al-Kufi  was  a  fanatical  Shi’i,  but despite that Ibn Khuzaymah said in his Sahih (2/376), “The  one  who  is trustworthy  in  his  narration  but  dubious  in  his religious commitment, ‘Abbaad ibn Ya’qoob, told us… ”

Thirdly:  Just  as  they  understood  the  seriousness  of  tarnishing people’s  honour  unlawfully,  they  also  understood  the  seriousness  of speaking  badly  about  any  of  the  narrators,  because  it  could  affect  the issue of accepting or rejecting the hadith of the Messenger of Allah (sallallaahu alayhi wasallam) from  them.  Muhammad  ibn  Sireen (rahimahullah)  said,  “This  knowledge  is  the (foundation  of)  religion,  so  watch  from  whom  you  learn  your religion.”  [Narrated by Muslim in the Introduction to his Sahih]

Ibn Daqeeq al-‘Eid said,

“The  honour  of  the  Muslims  is  a  pit  of  Hellfire.  Two  groups are  standing  at  the  edge  of  this  pit;  the  muhadditheen  and  the judges.”         [See: Tadreeb al-Raawi (2/369)]

Such great  piety  and  awareness  must  inevitably have  a  great  effect  of fairness  and  seeking  to  be  right  when  judging  narrators.  This  is  what was  stipulated  by  the  scholars  for  everyone  who  wants  to  examine narrators and pass judgement concerning them.

Al-Dhahabi said in al-Mooqizah (82),

“Judging narrators requires a great deal of piety and freedom from  whims  and  desires  and  bias,  along  with  complete experience in the science of hadeeth and the faults and narrators thereof.” 

Al-Mu’allimi (rahimahullah) said in al-Tankeel (1/54),

“The  imams  of  hadith  are  knowledgeable  and  careful, andthey  strive  to  avoid  mistakes,  but  they  differ  with  regard  to that.”  

Fourthly:  Yes,  none  of  them  is  infallible  and  it  is  possible  that  there may be mistakes in what some of them say. It is also possible that the cause  of  some  of  these  mistakes  may  be  love  or  hate  for  someone. Some  things  of  that  nature  did  indeed  happen,  for  no  human  being can  be  entirely  free  of  that.  But  that  should  not  be  a  reason  for doubting all of their judgements, and this is for the following reasons:

1  – Because these are a few mistakes when compared with the great  legacy  that  the  leading  scholars  of  hadith  and al-jarh  wa’l-ta’deel  have  left  behind,  the  vast  majority  of which  is  based  on  honesty  and  fairness,  so  it  is  unfair  to overlook that because of a few mistakes.

2  –  Because  the  scholars  highlighted  these  mistakes  and pointed them out in their comments. Whatever the motive was,  whether  it  was  enmity,  envy  or  a  difference  of madhhab, they would reject unfair judgements and would issue fair judgements concerning a specific narrator.

Hence none of the scholars accepted the view of Imam Malik (rahmatullah alayh) concerning  Muhammad  ibn  Ishaaq,  the  author  of  al-Maghaazi,  that he  was one of the  fabricators,  when  they  realized  that  this  statement was  based  on  resentment  and  personal  reasons;  rather  they  judged him  as  “hasan  al-hadith”  (i.e.,  a  good  narrator)  and  the  leading scholars  of  hadith  used  his  reports  as  evidence.  And  they  did  not accept the view of al-Nasaa’i concerning Ahmad ibn Salih al-Masri, or the  view  of  Rabi’ah  concerning  Abu’l-Zinnaad  ‘Abd-Allaah  ibn Dhakwaan. [See, al-Raf’ wa’l-Takmeel (409-432)].

Abu Hatim al-Raazi (rahimahullah) said,

“There has never been in any nation since Allah created Adam (alayhissalaam), safekeepers  who preserve the  legacy of the Messengers except in this  ummah.  A  man  said  to  him,  “O  Abu  Hatim,  perhaps  there were  narrations  which  have  no  basis  and  are  not  sound?”  He said,    “Their scholars will recognize the sound from the unsound. So  they  preserved  this  science  (of  hadeeth)  so  that  the  people who  came  after  them  were  able  to  distinguish  between  reports and  preserve  them.”  Then  he  said.  “May  Allah  have  mercy  on Abu Zur’ah; by Allah he strove very hard to preserve the legacy of the Messenger of Allah (sallallaahu alayhi wasallam).”        [Sharaf Ashaab al-Hadith (43)]

You should understand that Allah has  preserved  this religion  by  His  grace  and  blessing  and  that  the Sunnah  has  been  preserved  as  Allah guaranteed  to  preserve  His  religion.  So  it  is not  possible  for  the  scholars  to unanimously agree to authenticate  a weak narrator  or  to  criticize  or  condemn  a sound narrator. Rather you will inevitably find  that  truthfulness  and  fairness  are very  apparent  in  the  views  of  the  majority of scholars and in most issues of religion.

Imam  al-Dhahabi  (rahimahullah)  said  in  al-Mooqizah (84),

“The  same  Imam  may  be  more  generous  or  more kind  with  regard  to  a  report  that  is  in  accordance  with  his madhhab  or  the  madhhab  of  his  Shaykh  than  with  regard  to other  reports  that  say  the  opposite.  But  it  is  only  the  Prophets who are infallible.  But this religion  is  supported and protected by Allah, may He be  exalted,  and  its  scholars  will  never  agree  on  misguidance, either deliberately or by mistake. So no two scholars will agree on classing  a  weak  narrator  as  sound,  or  a  sound  narrator  as  weak. Rather  their  differences  will  be  with  regard  to  how  strong  or weak a narrator is.  The  one  who passes such judgements speaks on  the  basis  of  his  own  effort,  strength  and  knowledge.  If  it  so happens that  he  makes a  mistake in  judging,  then  he will have  a single reward. And Allah is the source of strength.” 

Ibn Kathir (rahimahullah) said in al-Baa’ith al-Hatheeth (1/11),

“As  for  the  words  of  these  imams  who  took  on  this  task  (of examining  hadith),  they  should  be  accepted  without questioning  or  mentioning  the  reason  because  of  their knowledge  of  it  and  their  deep  understanding  of  this  field  and because  of  their  being  known  to  be  fair,  religiously  committed, experienced  and  sincere,  especially  if  they  agree  unanimously that a narrator is weak, or matrook (to be ignored) or a liar and so on.  The  skilled  muhaddith  will  not hesitate  to  agree  with  them  when they  take  a  decision  of  that  nature because  of  their  honesty, trustworthiness  and  sincerity.  Hence  al-Shafi’i (rahimahullah) said  in  many  instances  when commenting  on  Ahadith,  “None  of  the scholars would regard this hadith as sound,” so he would reject it and not quote it as evidence on that basis.” 

Finally, one should be content with the blessing that Allah has bestowed  upon  this  ummah  by  means  of  this  noble  branch  of knowledge, and do not get carried away with doubts about the sahih ahadith.  Reason  dictates  that  we  should  not  reject  the  efforts  of thousands of sincere scholars throughout the centuries on the basis of a  few  mistakes  here  and  there.  To  appreciate  the  science  of  Hadith verification,  one  must  strive  to  read  the  numerous  books  on  the subject,  and  one  cannot  help  but  be  astonished  by  the  huge  efforts that  were  put  into  verifying  a  single  hadith

Even  the  Orientalist Margoliouth said, “The Muslims may boast about their science of hadith.”

Difference between Ahadith Narrations & Historical Reports

[By Mufti Shafi’i Uthmani (rahimahullah)]

In Islam, the level of belief and reliance that is placed on the Qur’aan and Mutawatir Ahadith, that level of belief has not been placed upon the general Ahadith. The rank of the statement of the Sahaba (radhiyallahu anhum) is not that of the Hadith of Rasulullah (sallallaahu alayhi wasallam). Similarily, the rank of the belief and reliance on  historical narrations is not the same as that of the Qur’aan, Sunnah or the statements of the Sahaba (radhiyallahu anhum) proven through an authentic chain of narration.

If a Hadith is found to be in (apparent) contradiction to the text of the Qur’aan, then it will be compulsory to interpret it (make ta’wil) and if the interpretation is not understood then it compulsory to leave that Hadith out. Similarily, if a historical narration contradicts anything proven in the Qur’aan and the Sunnah, then it will be left out or it will be compulsory to  interpret it, no matter how reliable and dependable that narration is in historical terms.

This grading of reliability and dependability does not lower the honour and importance of a science, but it enchances the Shariah and the honour of its laws, such that the highest level of reliability and dependability will be necessary in order to prove them.

THE IMPORTANCE OF HISTORY IN ISLAM

It is sufficient to gauge the importance of history in Islam from the fact that history and stories is one of the five important sciences of the Noble Qur’aan. The Noble Qur’aan gives special importance to explaining the good and bad conditions of the days of before and after past nations. However, the Noble Qur’aan has a unique style of explaining history and stories. Instead of mentioning the story in sequence, it divides the story, and narrates it together with other subjects. Also, the story is not mentioned just in one place, but the Qur’aan repeates the story in various places.

Through this unique method, the importance of history as well as its objective is clarified, i.e the lessons behind each incident. Islam has taught special etiquettes in the writing of history, and has also stated that history, merely as a subject, has no real value. History becomes valuable only when one takes lesson from it.

After pondering over the treasure of Ahadith and Sirah of Rasulullah (sallallaahu alayhi wasallam) one shall find the entire treasure to be a history of the speech and actions of Rasulullah (sallallaahu alayhi wasallam). When people began narrating incorrectly and fabricating Ahadith, then the need arose for the history of narrators to be known, in order to protect the Ahadith. The Imam’s of Ahadith placed great importance upon this. Sufyan Thawri (rahimahullah) said that when narrators began to lie, we used history to oppose them.

That part of history, which deals with narrators of Ahadith, (regarding whether they are reliable or not) has been given great importance in the science of Hadith. It even received a separate name, i.e Asma’ ur Rijal (The names of narrators).

The scholars of the Ummah that have objected and classified the criticism of narrators to be backbiting, their objection was only in the case where the criticism went beyond the limits of the Shariah; where finding fault and disgracing the person without need and necessity became the objective; or where there was no justice and balance exercised in the grading of a narrator.

Just as the Muhaddithin felt the need to scrutinize the narrators, at the same time they placed a number of necessary conditions in order to keep this work within the limits of the Shariah. This has been explained in detail by Hafidh Abdur Rahman Sakhawi (rahimahullah) in his book- Al-A’lam bil taubeeq liman zim al-tareeq.

In this book he has mentioned that the first condition for levelling criticism is that the intention of the criticizer be correct. The intention should never be to show a fault of a narrator or to disgrace him, but rather the objective should be well-wishing and the protection of the Ahadith.

Secondly, this work should only be done regarding that person who has a link to the narration of a Hadith; or in the case where one would be saved from harm due to the criticism levelled. If this is not the motive, then remember, it is no work of Deen to make spreading the faults of someone a past-time.

Thirdly, a scholar should only suffice a minimum required in this particular field, which is that a particular narrator is weak, unreliable or he fabricates narrations. Extra words that point out a fault should be avoided. Whatever is said must only be said after thorough investigation and research.

In summary; that part of history that deals with the protection of Ahadith i.e criticizing the narrators, jarh and ta’dil, explaining their biographies, etc, forms the part of those necessary sciences upon which the preservation of the Ahadith of Rasulullah (sallallaahu alayhi wasallam) depends.

As for that part of history, which has generally been referred to as ‘history’, which discusses all major events which occurred rrom the time the universe was created until present times, the incidents of the Ambiya (alayhimussalaam), the lives of rulers and kings, the revolutions in the world, wars, victories, etc, these incidents, have been narrated from generation to generation and some have come down in book form. Before Islam, this was nothing but a collection of stories, incidents and tales, which had no verification and none ever bothered regarding checking its authenticity.

Islam was the first to make clarification and research into the authenticity of the narration necessary. The Noble Qur’aan says:

“If a sinful person brings you a report, verify its correctness”.

Those who recorded the teachings of Rasulullah (sallallaahu alayhi wasallam), his speech and actions adopted this special method and made more than one science through which the Hadith of Rasulullah (sallallaahu alayhi wasallam) was protected. Principles were also formulated for the other matters that were narrated. In the general history of the world that the Muslims compiled, these principles were considered as far as possible.

Muslims were the ones who accorded history the standing of being a proper and reliable science. Muslims taught the world to write history and to verify it. The scholars of the Ummah had scrutinized the narrations of the incidents of the Ambiya (alayhimussalaam) and then the Ahadith. Not only did they separate the truth from the falsehood, but also they established stages from highest to lowest in the true and reliable narrations.

They separated the part of history that deals with the Ahadith i.e. Asma’ ur Rijal and made it a part of the science of Ahadith. They also paid special attention to writing general history, the history of countries and kings, the history of  various parts of the world and its Geography.

There are great Imams of Hadith and Tafsir, scholars and jurists, etc, who have written regarding the history of Ummah. Thousands of small and big books were written, from which it is proven that this history also has a status in Islam.

In the first 40 pages of his book, Hafidh Abdur Rahman Sakhawi (rahimahullah) has made mention of the virtues and benefits of history in detail, in the light of the statements of the scholars and wise men. The greatest and most comprehensive benefit is to derive lesson; to realize the temporary nature of this world by pondering over the rise and fall of nations, to create consciousness of the great power of Allah Ta’ala and to become aware of His bounties and blessings through the biographies of the Ambiya (alayhimussalaam) and the pious; and to inculcate  within one the importance of staying away from disbelief and sin, by taking lesson from the evil end of the disbelievers and sinners. 

Despite this science having so many benefits and virtues, none have ever accorded this science the status that the beliefs of Islam and laws could be drawn from it. No one ever accorded it such a status that historical reports could be used as proof  in the laws of halaal and haraam. Historical reports are not regarded as effective in those laws for which there is a need for Shar’i proof. In addition, there is no path for historical reports to create doubt in any of the laws that have been proven from the Qur’aan, Sunnah, Ijma’ or Qiyaas.

The reason for this is that, although Islamic history is not  baseless tales, without a chain of narration, however two matters cannot be overlooked when studying history and when using it for one’s objective. Those who overlook these two matters will use history incorrectly and will fall into the trap of many deviated groups.

The first matter is that the Ahadith of Rasulullah (sallallaahu alayhi wasallam) i.e. his speech or actions which the Sahaba (radhiyallahu anhum) have heard or seen, was a trust which they understood had to be conveyed to the Ummah. They thus paid special attention to every utterance and actions of Rasulullah (sallallaahu alayhi wasallam) and ensured that it remained preserved in their minds and hearts, as far as possible.

Besides this, the intense love that the Sahaba (radhiyallahu anhum) had for Rasulullah (sallallaahu alayhi wasallam) was such that they were not even prepared to let the water he (sallallaahu alayhi wasallam) used for wudhu fall to the ground, they would rub it on their faces and chests. When they would protect the hair that separated from the body of Rasulullah (sallallaahu alayhi wasallam) and his old clothing more than their own lives, how could it ever be fathomed that they would not give due importance to protecting the Ahadith of Rasulullah (sallallaahu alayhi wasallam)?

The immense love of the Sahaba (radhiyallahu anhum) spurred them to protect his (sallallaahu alayhi wasallam) every word and to care for his every hadith, more than even their own lives. Almighty Allah, for the protection of the words of His beloved Messenger (sallallaahu alayhi wasallam) created a most noble group, possessing angelic qualities, numbering more than a hundred thousand, all with one mission i.e to ensure the protection and propagation of the speech and actions of the single personality, Rasulullah (sallallaahu alayhi wasallam).

This privilege was not accorded to anyone before Rasulullah (sallallaahu alayhi wasallam). Even if one were amongst the greatest of kings, then too no one would ever have the concern to listen to every word of his, attentively, remember it, and then propagate it to others. The incidents of kings, conditions of countries and places, and the changes of time are definitely studied and heard with interest, but who has the concern to remember them properly and propagate them as well? Therefore, historical incidents and narrations can never have the same status as that of a Ahadith!.

Rasulullah (sallallaahu alayhi wasallam) was commanded to propagate the Qur’aan and the teachings of Risalat (known as the Ahadith) throughout the world, and to the coming generations, until the Final Hour. For this purpose, Allah Almighty blesses him with such Companions, who were filled with his love and honour. Together with this, Rasulullah (sallallaahu alayhi wasallam) made it the obligation of every Sahabi (radhiyallahu anhu) to convey whatever aspect of Deen they heard or saw from Rasulullah (sallallaahu alayhi wasallam) to the Ummah.

Then too, the danger remained, that when propagating a law, or when narrating from one person to the next, it could easily happen that a mis-quote would occur or that a man could misunderstand a statement and narrate it according to his misunderstanding. To ward off this danger, He (sallallaahu alayhi wasallam) issued a stern warning to the narrators of his Ahadith, that they were to exercise the utmost caution possible when narrating his words and actions, Rasulullah (sallallaahu alayhi wasallam) would constantly repeat the following: he who wilfully attributes something false to me should prepare his abode in the fire

This severe warning made the Sahaba (radhiyallahu anhum) and the scholars of Hadith that came later so cautious in the narration of Hadith, that as long as a Hadith was not proven with very steong research, they stayed away from attributing it to him (sallallaahu alayhi wasallam) The scholars that followed and arranged the Ahadith in chapters and sections, selected only a few thousand Ahadith, after great research, from the hundreds of thousands that they learnt.

In tadrib ur Rawi, p.12, Allama Suyuti (rahimahullah) has written,

Imam Bukhari (rahimahullah) said that he chose (the ahadith of) Sahih Bukhari from a hundred thousand authentic (sahih) and two hundred thousand unauthentic (ghayr sahih) Ahadith that he knew from memory. Subsequently, in Sahih Bukhari, there are four thousand unrepeated Ahadith.

Imam Muslim (rahimahullah) said that he chose from three hundred thousand Ahadith when writing his sahih, in which there are only four thousand unrepeated Ahadith.

Imam Abu Dawud (rahimahullah) says that from five hundred thousand Ahadith of Rasulullah (sallallaahu alayhi wasallam) he selected for his Sunan only four thousand Ahadith.

Imam Ahmad ibn Hanbal (rahimahullah) says that he chose the Ahadith of Musnad Ahmad from seven hundred and fifty thousand Ahadith.

In this way, through natural means and in the shade of the wise administration of Rasulullah  (sallallaahu alayhi wasallam), that Ahadith of Rasulullah (sallallaahu alayhi wasallam) was gathered in a unique, divinely aided method and it became the second proof of the shariah after the Qur’aan.

GENERAL HISTORY COULD NEVER ACQUIRE THIS STATUS!

This is because, firstly, there was no reason for people to give importance to remembering general incidents and events and then convey them to the people; exactly as they hear.

Secondly, if the historians had to judge and scrutinize historical reports and record them with the strict research the hadith narrations require, and only if three or four thousand were chosen from four hundred thousand in Ahadith, then in historical narrations, not even four hundred would have remained! Ninety-nine percent of historical narrations would be forgotten and obliterated and worldly and religious benefits attached to them would have been lost.

This is the reason why the books of the Imams of Ahadith alone have the status of being principle, reliable works. The narrators that have been classified as weak in the field of Ahadith, when it comes to history, these narrators are also accomodated and their narrations are given consideration.

Waqidi’ and Sayf ibn ‘Umar have been classified as weak in narrating hadith. In fact, they have been severely criticized. However, when it comes to history, the imams of Hadith do not find any problem in narrating from them.

In the science of history, all types of narrations are gathered in each chapter, without any real research or inquiry regarding its strength. Scholars who are taken to be leaders in inquiry, research and investigation in the sciences of Qur’aan and Sunnah, when they write a book in the field of history, then although they do not give place to baseless stories and tales, however, they do not over-exert themselves in researching the lives of the narrators and checking the criticism levelled against them, as they would gave done, had it been Ahadith that were being narrated.

Had these scholars exercised such caution in history as they did when it comes to the science of Ahadith, then ninety-nine percent of history would have been lost from the world. The world then have been deprived of the benefits, lessons, wisdoms, etc, that are linked to this science.

Also, since no Shar’i law was ever going to be extracted from the books of history, no real need for such caution and research was ever felt. That is why the imams of Jarh and Ta’deel (scholars who were famous in describing narrators) also adopted a wide, accepting stance in the field of history. The famous imam of Hadith and Usul al Hadith, Imam ibn Salah (rahimahullah) states in his book Ulum al Hadith:

The aspect dominant among the historians that they gather many narrations in which, authentic, unauthentic, and all types of narrations are mixed.

Allamah ibn Kathir (rahimahullah) was a famous Imam and a well-known researcher. He had an outstanding quality of researching and investigating narrations. However, when this same luminary writes his history work, Al Bidayah Wan Nihayah, then this level of inquiry and investigation does not remain, in fact, he himself attested to this fact, with the following statement, regarding some of the historical narrations in his book:

“I myself have doubt about their authenticity. However, since Ibn Jarir al Tabari (rahimahullah) and others have transmitted these narrations before me, I had thus merely followed suit. Had they not mentioned these narrations, I would have not recorded it in my book.”

It is quite apparent that in the search of a Hadith, he would have never that despite doubting its authenticity, just because some previous author had mentioned it that is why he wrote it.

This is despite the fact that ibn Kathir (rahimahullah) has refuted many narrations of Tabari (rahimahullah) and criticized them in Al Bidayah Wan Nihayah. All these points testify to the fact that in the field of history, those who criticize some narrations, they too have regarded it appropriate to gather as many narrations as possible regarding an incident, under one chapter, despite it being weak or even possibly fabricated.

This is not the co-incidental error of any individual, but this is the line of thinking of all the imams of science of history, that it is no fault to mention weak, unreliable narrations in the science of history without criticizing them. The reason for this is that they understood well that beliefs and laws of the shariah are not proven through history. Rather, its purpose is that man takes lessons from it and learns from the errors of those who had already slipped.

If a person desires using these narrations as proof for a ruling that deals with Islamic beliefs or practical deeds, then it is his responsibility to adopt the same laws for scrutinizing the details of each and every narrator, as is necessary in the narration of Hadith.

Without knowing this, how could it ever be permissible to draw rulings from historical narrations, just on the basis of a narration been found in the history book  of some reliable Imam of Hadith!

[Taken from the book Maqaam e Sahaba]