Are There Any Hadith Collections From Early Islam?
Yes there are early Hadith collections. One of the claims hurled at Muslims by Christian missionaries and Hadith-rejecters are that they say, “there are no hadiths collections from early Islam”. According to them, Hadith came into existence 250 to 300 years after the Prophet Muhammed’s (p) demise. In this article I will show evidences from non-Muslim Scholars that Hadith existed way before the dates they have brought forth.
First Century Hadith Collections
Sahifa Hamman B. Munabbih
It is well-known fact among Muslim scholars that Hammam B. Munabbih was a student of Abu Huraira. The earliest hadith collection we have extant is Sahifa b. Munabbih which was written by the student of Abu Huraira. The Books name is ‘Sahifah Hammam b.Munabbih’.
1. American Scholar William Albert Graham who is a Professor of middle eastern studies states:
“…..Of the four remaining collections, the earliest is the Sahifah of Hammam b. Munabbih (d. Ca. 101-02/719-20). It is a collection of 138 hadiths that dates from around the end of the first Century A.H. and contains some eighteen Divine sayings.” [1]
2. Professor Alfred Felix Landon Beeston also comments on Sahifa Hammam B. Munabbih,
“An example is the Sahifah of Hammam b. Munabbih, (d. 110/719), a Yemenite follower and a disciple of Companion Abu Hurayrah, (d. 58/677), from whom Hammam learned and wrote this sahifah, which comprises 138 hadith and is believed to have been written around the mid-first/seventh Century.
It is significant that Hammam introduces his text with the words: ‘Abu Hurayra told us in the course of what he related from the Prophet’, thus giving the source of his information in the manner which became known as sanad or isnad i.e. the teacher or chain of teachers through whom an author reaches the Prophet, a practice invariably and systematically followed hadith in compilations. [2]
3. In the Book ‘Encyclopaedic Historiography of the Muslim World’, written by Professor Nagendra Kr. Singh, he goes in detail on Hadith and also comments on Sahifa B. Munabbih. Take also notice of him saying that ‘ORAL TRANSMISSION’ OF HADITH was the most favoured. He writes:
Compilation of hadith in a book form had become a known practice even during the prophet’s lifetime. We are told that Ali b. Abu Talib had compiled a small book containing Traditions of the Prophet, ‘Abdullah b. ‘Amr b. Al-As has also collected by permission of the Prophet, some Traditions in a book, which he named as al-Sahifa al-sadiqa. Similarly, Jabir b. Abdillah (d. 78 A.H.) was the compiler of a small collection of hadith. Abu Huraira and Amr b. Hazm are also reported to have gathered some Traditions while the latter had also committed to writing a number of such letters of the Prophet as he had despatched to the neighbouring rulers inviting them to embrace the new faith. Abu Huraira, a close companion of the Prophet, had preserved and transmitted a large number of traditions.
Apart from oral transmission, he is reported to have dictated some traditions to his pupils who committed them to writing. Hammam b. Munabbih compiled a book entitled al-sahifa, of which the manuscripts are found in the libraries of Berlin and Damascus. Its Arabic text along with the Urdu Translation and necessary notes has recently been published by Dr. Hamidullah. Ma’mar b. Rashid, a disciple of Hammam, also compiled a book entitled Jami, Manuscripts of which are in the Ankara University Library and in Istanbul.
Abu Bakr Abd al-Razzaq b. Hammam al-san’ani (126-211 A.H.) was a student of ma’mar and one of the teachers of Ahamd b. Hanbal. He is also the compiler of a book entitled ‘musannaf’. In view of these facts, it would be erroneous to assume, as some of the orientalists do, that the work of hadith-compilation was unknown during the prophet’s lifetime, and hence the entire collection of hadith becomes of questionable authenticity.
We have seen that Abu Huraira, his pupil Hammam b. Munabbih, his disciple Ma’mar and his pupil Rashid, his student Abd al-Razzq and his pupil Ahmad b. Hanbal have made continued efforts in preserving and compiling the hadith literature. After the discovery of these works we may rightly suppose that there must have been some other compiled works which did not come down to us. It should be also kept in mind that because of scarcity and dearth of writing material, oral transmission was a popular practice during the early days of Islam. Furthermore, this had become a common practice since the pre-Islamic days because ‘Days of the Arab’, legends of the Prophets, and the Jahiliyya poetry were transmitted orally. Nay, dictation or writing of such material was rather looked down upon as compared to oral transmission. [3]
‘Musanaf of Abdul Razzaq’ to be a source of Authentic Hadith from the 1st Century’*
Professor Harold Motzki believes ‘Musanaf of Abdul Razzaq’ to be a source of Authentic Hadith from the 1st Century*. His article is massive, I am just going to present his Conclusion.
“While studying the Musannaf of `Abd al-Razzaq, I came to the conclusion that the theory championed by Goldziher, Schacht, and in their footsteps, many others – myself included – which in general, reject hadith literature as a historically reliable sources for the first century AH, deprives the historical study of early Islam of an important and a useful type of source.” [4]
Muwatta Imam Malik’ compiled Mid-second century AH
Mālik ibn Anas who was born in the year 711 and died 795 (93 AH – 179 AH ) is another Early Scholar of Islam who collected hadiths. He was one of the most highly respected scholars of fiqh (Islamic Jurisprudence) in Sunni Islam. Imam Malik while he was alive compiled a Hadith book. The Hadith Book’s name is ‘Muwatta Imam Malik’ and we still have this Hadith book extant to this day.
Ilya Pavlovich Petrushevsky (1898–1977) who was a Professor of History of the Near East at the University of Leningrad for twenty years, comments on Imam Malik’s Muwatta.
“The oldest collections of Hadith were compiled according to tariqs that is, the companions of the Prophet were listed in alphabetical order and under each name the hadith issuing from the particular fountain head would be supplied. This principle of compilation was known as ‘ala r-rijal, ‘ on (the names of) the earliest reporters’. Of the EXTANT COLLEXTIONS of this type two are celebrated. One if the Muwatta or Beaten Track of malik b. Anas (d. 795), eponymous founder of the Malikite system…..” [5]
Professor Clinton Bennett
“Topically arranged (musannaf) works also appear in the mid-second/eighth century. The earliest extant musannaf work is the Muwatta of Medinan Scholar malik b. Anas (d. 179 AH/795 CE), the eponymous founder of the Maliki school of Sunni jurisprudence and teacher of Muhammad ibn Idris al-Shafii (d. 204 AH/820 CE).” [6]
I will finish my article of with a last reference by Professor Michael Bonner who refutes Joseph Schacht’s theory that somehow Hadith could not be traced before the year 718 -719. He says:
“Schacht thought that no hadith could be proved to date from before year 100 of the Hijra (718-719 CE). There is much more to Schacht’s theory than this, but here it will suffice to point out that for several decades in the West, much of the argument over the hadith has been an argument over the theories of Joseph Schacht. Nowadays Schacht’s work, together with Goldizher, is less favoured than it was not very long ago. As more texts of hadith and early Islamic law have become available, several scholars have analyzed these materials, correlating the Isnad (the supporting chain of authority for such hadith itself) in more painstaking and systematic ways than Schacht had done in his day. As a result of this work, we can perceive in RICH DETAIL, the activities of transmission of learning and production of written texts, going on in early periods, sometimes before the cutoff date of AH 100 that Schacht declared to be the outer limit.” [7]
Conclusion: From all the evidence presented it just goes to show how reliable early Hadith transmitters and collectors were. Whatever Muslim Scholars of the past have said on Hadith reliability, now non-Muslim Scholars affirm this truth. I believe everything I have brought forth in this article from Academic sources thoroughly debunk missionary and Hadith-rejecter lies.
References:
[1] Divine Word and Prophetic Word in Early Islam (1977) By William Albert Graham page 82
[2] Arabic Literature to the End of the Umayyad Period (2003) By A. F. L. Beeston page 272
[3] Encyclopaedic Historiography of the Muslim World By Nagendra Kr. Singh volume 1 Page 317 [Author Kr. Singh http://www.easternbookcorporation.com/moreinfo.php?txt_searchstring=3769]
[4] The Muṣannaf of ʿAbd al-Razzāq al-Sanʿānī as a Source of Authentic Aḥādīth of the First Century A. H. Harald Motzki Journal of Near Eastern Studies Volume 50, No. 1 (Jan., 1991), pp. 21
[5] Islam in Iran By Professor Ilya Pavlovich Petrushevsky page 105
[6] The Bloomsbury Companion to Islamic Studies by Clinton Bennett page 80
[7] Jihad in Islamic History: Doctrines and Practice By Professor Michael Bonner page 48
ANSWERING HADITH REJECTORS
Prophet Muhammed (p) Was Sent To Teach & Explain The Quran
This article is a thorough refutation to Hadith-rejecters. As we will examine, the Prophet was sent by God (Allah) to explain, teach and to instruct with wisdom the Quran. This evidence alone will show that Hadith are part of the Deen of Islam. At the end of this article there will be another section, where Mufti Taqi Usmani, will prove from Quranic passages that the Prophet (p) received two kinds of revelations from Allah.
1. Allah says clearly to “Obey the Messenger”:
Say Obey Allah and the Messenger. But if they turn away, then Allah does not like the disbelievers. [Quran 3:32]
And whoso obey Allah and the Messenger (Muhammad) then they will be in the company of those on whom Allah has bestowed His Grace, of the Prophets, the Siddiqun (those followers of the Prophets who were first and foremost to believe in them, like Abu Bakr As-Siddiq the martyrs, and the righteous. And how excellent these companions are! [Quran 4:69]
They ask you (O Muhammad)about the spoils of war. Say: “The spoils are for Allah and the Messenger.” So fear Allah and adjust all matters of difference among you, and obey Allah and His Messenger (Muhammad), if you are believers. [Quran 8:1]
O you who believe! Obey Allah and His Messenger, and turn not away from him (i.e. Messenger Muhammad) while you are hearing. [Quran 8:20]
The believers, men and women, are Auliya’ (helpers, supporters, friends, protectors) of one another; they enjoin (on the people) Al-Ma’ruf (i.e. Islamic Monotheism and all that Islam orders one to do), and forbid (people) from Al-Munkar (i.e. polytheism and disbelief of all kinds, and all that Islam has forbidden); they perform As-Salat (Iqamat-as-Salat), and give the Zakat, and obey Allah and His Messenger. Allah will have His Mercy on them. Surely Allah is All-Mighty, All-Wise. [Quran 9:71]
He who obeys the Messenger has indeed obeyed Allah, but he who turns away, then we have not sent you as a watcher over them. [Quran 4:80]
As you have read the above verses, Allah has made it clear that Obedience to the prophet is obedience to Him. There are two distinct commands in the verses shown.
1. “Obey Allah” = Quran
2. “Obey the Messenger” = Prophet Muhammed (p) Sunnah
I have heard from some Hadith-rejecters, telling me that “Obeying the Messenger”, doesn’t mean obeying the prophet Muhammed (p). According to these self-made scholars, it means to obey the Quran. Here is a challenge for Hadith rejecters. Show me one verse in the entire Quran, where Allah says, “obey the messenger”, means to ‘obey the Quran?’
2. Authority of the Prophet Muhammed (p):
It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair. And whoever disobeys Allah and His Messenger has certainly strayed into clear error. [Quran 33:36]
And what Allah restored to His Messenger from the people of the towns – it is for Allah and for the Messenger and for [his] near relatives and orphans and the [stranded] traveller – so that it will not be a perpetual distribution among the rich from among you. And whatever the Messenger has given you – take; and what he has forbidden you – refrain from. And fear Allah ; indeed, Allah is severe in penalty. [Quran 59:7]
But no, by the Lord, they can have no (real) Faith, until they make thee judge in all disputes between them, and find in their souls no resistance against Thy decisions, but accept them with the fullest conviction. [Quran 4:65]
O you who believe! Obey Allah and obey the Messenger (Muhammad, pbuh), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger if you believe in Allah and in the Last Day. That is better and more suitable for final determination. [Quran 4:59]
In the above verse (quran 4:59) Allah says, “if you differ in anything amongst yourselves, refer it to Allah AND HIS Messenger”. As you see, this is enough proof that prophet Muhammed (p) was more than just a delivery-man. This verse (Quran 4:59) proves that he (the Prophet) was more than just delivering the Quran. It also proves, that if we as Muslims have any dispute in matters of religion, we should refer it back to his Messenger Muhammed (p). As Allah stated at the end of the verse (Quran 4:59), “If you believe in Allah and in the Last Day. That is better and more suitable for final determination.”
Those who follow the messenger, the unlettered Prophet, whom they find mentioned in their own (scriptures),- in the law and the Gospel;- for he commands them what is just and forbids them what is evil; he allows them as lawful what is good (and pure) and prohibits them from what is bad (and impure); He releases them from their heavy burdens and from the yokes that are upon them. So it is those who believe in him, honour him, help him, and follow the light which is sent down with him,- it is they who will prosper. [Quran 7:157]
If you have read clearly in the above verses Allah has made it clear that the prophet Muhammed (pbuh) has Authority by Allah to prohibit and allow: “He allows them as lawful what is good (and pure) and prohibits them from what is bad.” [Quran 7:157]
This is another beautiful verse, where Allah states clearly that the Messenger has authority to prohibit and allow. The verse can’t get any clearer, you can read this in any translation, even in Arabic, and it says the same thing. The verse says, “for HE (Muhammed p) commands what is Halal and Haram”. The verse does not say, “for he commands what is Halal and Haram from the Quran.” This verse (Quran 7:157) alone should make hadith-rejecters ponder in what they’re rejecting, they go against the command of Allah.
3. Prophet (pbuh) was sent to explain the Quran:
With clear signs and Books (We sent the Messengers). And We have also sent down unto you (O Muhammad SAW) the reminder and the advice (the Quran), that you may explain clearly to men what is sent down to them, and that they may give thought.[Quran 16:44]
And We have not sent down the Book (the Quran) to you (O Muhammad SAW), except that you may explain clearly unto them those things in which they differ, and (as) a guidance and a mercy for a folk who believe. [Quran 16:64]
From the above verses it is clear like day and night that Prophet Muhammed (p) is here to explain the Quran to Mankind.
There are 5 theories going around by the Hadith-rejecters, I will answer them God willing one by one.
1. I have spoken to Hadith-rejecters and they tell me verses Such as 16;44 and 16:64 doesn’t say that the prophet is here to “explain”. They say the word that should be used is, the prophet Muhammed (p) is here to “make things clear” not to explain. They love playing with words.
To make clear or to explain, have the same meanings.
Below is an explanation what the words:- “Make clear” means,
A) Declare (v.)
B) illustration (n.)
C) elucidate (v.)
D) clarify (v.)
E) explain (v.)
2. This second theory is really amusing. These people just make things as they go along. I read on one website, where the person was arguing that Allah didn’t want to preserve the explanations of the prophet Muhammed (p), the person was referring to Quranic verses, such as, 16:44 and 16:66.
He has mocked Allah (Astaghfiru’Allah). What he is saying is that, Allah gave the best understanding of the Quran at the time of the Prophet, while he was alive and who ever came after the prophet was a lost sheep. According to him Allah only explained the Quran to people at the time of the prophet Muhammed (p). Another thing he is saying is that Allah failed to preserve the explanations, teachings of the prophet. What this individual is doing, he is making up his own theories, making up lies not to follow Hadith and deceive people, even though deep down he knows Hadith are from the prophet Muhammed (p). I have a question for Hadith-rejecters:- since when did Allah say in the Quran, the “explanations” of the prophet are temporary while he is alive?
3. Another person came with another theory that prophet Muhammed only explained the teachings of the Quran to the Jews. His proof was the previous verse, before 16:44 and 16:64. These Quranist can’t get anything straight. First they say, ‘no the prophet was sent only to deliver the Quran’, and nothing else. Now they change their mind and say, “no the prophet only allowed to explain to Jews.” This is ridiculous, if prophet was sent to explain the Quran to the Jews, what about the Muslims? So if a Muslim was struggling, understanding a verse of the Quran, are we to assume, going by their own understanding that the prophet wouldn’t explain the verse to a Muslim?
4. Another thing they believe, not all of them, but some do. They say, the word “BaYanA” in 16:44 doesn’t mean to ‘explain’ to make clear. He says, the word that should be used is, “to show” or “to present”. They havent provided any evidence for this claim. J
The word that is used in 16:44 in Arabic is “Litubayyina” – “BaYaNa”, There is only one meaning for it, it means, “explain” or to “make clear” both have the same meanings, as I demonstrated earlier. Edward Lane says the following on the Arabic word BaYaNa,
( Source: Edward Lane Lexicon Volume 1, page 288)
5. This last claim, by Hadith-rejecter is taking the biscuit. This person was bringing verses from there and there, mingling up and making his own interpretation. The person acknowledges that 16:44 is true, and that Prophet Muhammed (p) did indeed explain the Quran, but there is twist to it. He is trying to say, the prophet “explained” the Quran by using other verses from the Quran to “explain”.
“Explain” = Is to demonstrate, describing it in more detail, to make something more clear, how to do something, to interpret. If anyone reads the verse from start to end, you will see the verse is very clear, that prophet Muhammed (pbuh) is the one that will explain. The verse does not say, “he will explain through the Quran”. The person, brought other arguments that the Quran is easy to understand and that there is no need to interpret it. Here are few questions for this individual and the people who have that sort of belief.
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If the Quran is easy to understand, why does the prophet need to explain through the quran?
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Every Hadith-Rejecter I have met says “the Quran in itself is a Tafseer and explains everything.” If that is the case all the person has to do is read the Quran and he will understand the message. Why does the prophet need to interpret, explain to people to understand the Quran, if the Quran in itself is explained already?
4. Prophet Muhammed (Pbuh) was sent to instruct the Quran with wisdom:
Our Lord! Send amongst them a Messenger of their own who shall recite unto them Your Verses and instruct them in the Book (this Qur’an)and Al-Hikmah (full knowledge of the Islamic laws and jurisprudence or wisdom or Prophethood), and purify them. Verily! You are the All-Mighty, the All-Wise.” [Quran2:129]
It is He Who has sent amongst the Unlettered a messenger from among themselves, to rehearse to them His Signs, to sanctify them, and to instruct them in Scripture and Wisdom,- although they had been, before, in manifest error;- [Quran 62:2]
Another proof from the above passages that Prophet Muhammed (p) was to instruct people in the Quran with wisdom. What is Instructing? Here is an explanation:
in·struct
1. To furnish with knowledge, especially by a systematic method; teach; train; educate.
2.To furnish with orders or directions; direct; order; command: The doctor instructed me to diet.
3.To furnish with information; inform; apprise.
5. Prophet (pbuh) was sent to Teach the Quran:
Similarly (to complete My Blessings on you) We have sent among you a Messenger (Muhammad SAW) of your own, reciting to you Our Verses (the Quran) and sanctifying you, and teaching you the Book (the Quran) and the Hikmah (i.e. Sunnah, Islamic laws and Fiqh – jurisprudence), and teaching you that which you used not to know. [Quran 2:151]
Certainly did Allah confer [great] favor upon the believers when He sent among them a Messenger from themselves, reciting to them His verses and purifying them and teaching them the Book and wisdom, although they had been before in manifest error. [Quran 3:164]
In the above verses Allah has made it clear that the prophet (pbuh) teaches people the Quran with the wisdom.
Allah says, ‘we have sent to the believers a messenger reciting to the people his verses’. The Prophet (p) was sent to TEACH the Book (Quran) AND the WISDOM. How do we know what the prophet taught if it is not in the Quran? Where is the knowledge (wisdom) Allah gave to the Prophet (p), if it is not in the Quran?
Musa (alayhi salaam) said to him, “May I have your company so that you teach me some of the rightful knowledge you have been given.” [Quran 18 66]
A prophet of Allah humbled himself to take knowledge from a man more knowledgeable than him. He used to receive revelations from Allah, yet he was in need of knowledge from someone who knows more? Isn’t that something to THINK about?
If Allah taught Prophet Muhammed (p) what the verses of the Quran mean, what makes you Hadith rejecters think that you don’t need a teacher to teach you? If all the Prophet (p) had to do, to understand the Quran, is to read the verses. Why then does Allah say in this verse 53;5 HE is the one that teaches the prophet what verses of the Quran mean? Here is the passage below, where Allah says that he one who teaches the Prophet.
Nor does he speak from [his own] inclination. It is not but a revelation revealed. He was taught by one Mighty in Power” [Quran53:3-5]
Questions for Hadith-rejecters:
1. How do we know what the prophet taught if it is not in the Quran?
2. Where is the knowledge (wisdom) Allah gave to the prophet if it is not in the Quran?
3. How can we (Muslims) find out what he judged in disputes so that we as Muslims can abide by it?
4. How can we as Muslims determine what the Prophet Muhammed (pbuh) has ordered, in order for us to obey it?
5. How do we know what he has decided on matters of (Deen, religion), so that we can submit to it?
6. How do we discover what he the prophet Muhammed (p) has given, so that we can take it, or what he has prohibited, so we can leave it?
7. How come we have no history for you people before 200 years ago? How is it that we have not one trace in history where there were communities that rejected the sayings (Hadith) of the prophet (p)?
Prophet (pbuh) received two kinds of revelations:
Two Kinds of Revelation
It follows from the foregoing discussion that the revelation the Holy Prophet (Sallallaho Alaihe Wassallam) received from Allâh is of two different kinds:
(i) the revelation of the Qur’ân, the Holy Book, named in the Islamic terminology as al-wahy al-matluww (the recited revelation, i.e. the revelation which can be recited in the prayers). This kind of revelation is confined to the verses of the Holy Qur’ân and is written verbally in its folds.
(ii) the revelation received by the Holy Prophet (Sallallaho Alaihe Wassallam) from time to time to let him know the pleasure of Allâh in day-to-day affairs and the details of the principles laid down in the Holy Qur’ân with their correct interpretation. This kind of revelation is called al-wahy ghair al-matluww (the unrecited revelation). This kind of revelation is not conveyed to the people verbally. It has been demonstrated through the sayings and acts of the Holy Prophet (Sallallaho Alaihe Wassallam).
The Second Kind of Revelation Proved by the Holy Qur’ân
This second kind of revelation is not contained in the Holy Qur’ân, but the Holy Qur’ân itself not only refers to it frequently but attributes its contents to Allâh Almighty. Some verses of the Holy Book are reproduced below which clearly prove that the “revelation” is not confined to the Holy Qur’ân, but there is another kind of “wahy” which does not form part of the “Holy Book,” yet it is the revelation from Allâh Almighty:
First Example: The Holy Qur’ân says:
And We did not appoint the Qiblah on which you were earlier, but that We might know the people who follow the Messenger as distinct from those who turn back on their heels. (2:143)
In order to understand the verse, it is necessary to know the background in which it was revealed:
In the early days of Madani life, after the Holy Prophet’s (Sallallaho Alaihe Wassallam) migration to Madinah, the Muslims were ordered to direct their faces in prayers towards Baytul-Maqdas (Jerusalem) which had been appointed as Qiblah of the Muslims. Up to seventeen months, the Muslims had been observing the Baytul-Maqdas as their Qiblah. It was after seventeen months that the Holy Qur’ân abrogated the earlier order and the Muslims were required to observe the Holy Mosque of Makkah as their Qiblah and turn their faces towards it while praying. The following verse was revealed to appoint the new Qiblah:
…So turn your face towards al-Masjid al-Haraam. (2:144)
This new order was criticized by some disbelievers and they objected on it as to why the Baytul-Maqdas was appointed as Qiblah earlier. The above quoted verse (2:143) was revealed to answer this objection. The answer was that the appointment of the former Qiblah was in order to test the people whether or not they follow the Messenger. To quote the meaning of the verse again:
And We did not appoint the Qiblah on which you were earlier, but that We might know the people who follow the Messenger… (2:143)
Here the appointment of the previous Qiblah has been attributed to Allâh Almighty, which is a clear indication to the fact that the appointment of Baytul-Maqdas as Qiblah was done by the order of Allâh Almighty Himself. But this order is nowhere in the Holy Qur’ân, and there is no verse in the Holy Book which directs the turning of faces towards Baytul-Maqdas. This order was given to Muslims by the Holy Prophet () with no reference to any verse of the Holy Qur’ân. Still, this order was mentioned by the Holy Qur’ân in the above quoted verse as the order of Allâh: The words,
“We did not appoint the Qiblah,” instead of the words,
“The Holy Prophet did not…” are too clear on this point to need more explanation.
This statement of the Holy Qur’ân, thus, evidently proves that the previous order given by the Holy Prophet (Sallallaho Alaihe Wassallam) was based on a revelation which did not form part of the Book. And this is exactly the “unrecited revelation.” The verse of the Holy Qur’ân (2:143) quoted above proves the following facts:
(a) The Holy Prophet (Sallallaho Alaihe Wassallam) used to receive some revelations which are not contained in the Holy Qur’ân.
(b) These revelations were from Allâh Almighty, so much so that the orders based on such revelations were attributed to Allâh Almighty.
(c) The orders based on such revelation were as binding on the believers as the orders of the first kind of revelations, i.e. the verse of the Holy Qur’ân.
(d) These orders were sometimes given so as to test whether or not the Muslims follow the Messenger (Sallallaho Alaihe Wassallam) irrespective of the question that his orders are contained in the Holy Qur’ân or not.
Second Example: In the beginning, one of the rules followed by the Muslims in respect of the fasts of Ramadan was that even a short nap after iftaar (breaking of a fast) would nullify the permissibility of having sexual intercourse with one’s wife. So, if someone would sleep for a short while after iftaar and wake up again, he would lose the opportunity of sleeping with his wife during the rest of the night, despite that the fast was over. This rule was prescribed by the Holy Prophet (Sallallaho Alaihe Wassallam) and was not contained in the Holy Qur’ân. But some Muslims broke the rule by sleeping with their wives after having a post-iftaar nap. Referring to these events, the Holy Qur’ân first admonishes those people who did not follow the rule. Then, by abrogating the same, allows the Muslims in future to sleep with their wives even when they had a nap after iftaar. In this context the Holy Qur’ân says:
It is made lawful for you, in the nights of fasts, to have sex with your women. They are a cover for you, and you are a cover for them. Allâh knew that you were betraying yourselves; so, He relented towards you and pardoned you. So, now you can have sexual intimacy with them, and seek what Allâh has destined for you, and eat and drink until the white thread of the dawn becomes distinct from the black thread; then complete the fasts up to the night. (2:187)
The following points with respect to this verse are worth consideration:
(a) The verse confirms that having sex during the nights of Ramadaan was not lawful before.
(b) The people who had sex during the nights of Ramadaan before this verse was revealed are admonished by describing their act as “betraying themselves.”
(c) The words, “so He relented towards you and pardoned you,” indicate that their sexual act was a sin, because “relenting” and “pardoning” occur only after a person commits a sin.
(d) The words “so now you can have sexual intimacy with them” denote that it is only now that the sexual act during the nights of Ramadaan has been made lawful.
All these points confirm the fact that the earlier prohibition of having sexual intercourse during the nights of Ramadaan was validly made by a competent authority, and the Muslims were bound to abide by it.
But there is no verse in the Holy Qur’ân to convey this prohibition.. It was enforced only by the Holy Prophet (). Still, the Holy Qur’ân not only confirms it, but also treats it as if it were in its own words. It is due to the fact that the Holy Prophet (Sallallaho Alaihe Wassallam) did not enforce this prohibition by his own will, it was rather based on a revelation of Allâh Almighty which is not contained in the Holy Qur’ân.
Looked at from this angle, this verse on the one hand proves that there is a revelation which does not form part of the Holy Qur’ân, and on the other hand it reaffirms the status of the Holy Prophet () as a law-giver, and that his injunctions, both orders and prohibitions, are binding on the Muslims.
Third Example: On the occasion of the battle of Uhud, some Qur’ânic verses were revealed to make the Muslims recall the events of the battle of Badr: How Allâh helped them and how He promised to send the angels to their aid, and how He actually did so. These verses are as under:
Allâh has certainly helped you at Badr while you were weak. So, fear Allâh so that you may be grateful. When you (O Prophet) were saying to the believers, ‘Shall it not suffice you that your Lord shall aid you with three thousand angels being sent down? Why not? If you observe patience and fear Allâh and they come to you in this their heat, your Lord shall aid you with five thousand angels having distinct marks?’ And Allâh did not make it but a good news for you so that your hearts might be satisfied. And there is no help except from Allâh, the All-Mighty, the All-Wise. (3:123-126)
The emphasized sentence of these verses attributes the good news of the aid of angels to Allâh Almighty, meaning thereby that the good news of this aid was given by Allâh Himself. But this good news given at the time of Badr is nowhere available in the Holy Qur’ân. In other words, there is no verse in the Holy Book revealed during the battle of Badr which implies the good news of the aid of the angels. What is quoted above is only a reference of that news, made at the time of a later battle, and it is expressly mentioned in this verse that the good news was given by the Holy Prophet (Sallallaho Alaihe Wassallam). Still, the news is attributed to Allâh.
Thus, it is another example where the words of the Holy Prophet (Sallallaho Alaihe Wassallam) are held to be the words of Allâh. There is no reason for this expression other than that the words of the Prophet (Sallallaho Alaihe Wassallam) were inspired by a special revelation, not contained in the Holy Qur’ân, and this is what is called the “unrecited revelation.”
Fourth example: Referring to the battle of Uhud at another occasion, the Holy Qur’ân says:
And when Allâh promised you that one of the two groups shall be for you. (8:7)
One of the two parties referred to in this verse was the commercial caravan of Abu Sufyan, coming from Syria, and the other group was the army of the Makkan disbelievers, led by Abu Jahl. The above verse says that Allâh had promised the believers that they would triumph over one of these two groups. The Muslims, in fact, won the battle against the latter, namely, the army of Abu Jahl.
The point worth consideration here is that the promise of Allâh to give the Muslims victory against any of the two groups is not there in the Holy Qur’ân. This promise was conveyed to the Muslims by the Holy Prophet (Sallallaho Alaihe Wassallam) without any reference to any verse of the Holy Qur’ân. Still, the verse quoted above atttibutes the promise to Allâh and not to the Holy Prophet (Sallallaho Alaihe Wassallam).
The only conclusion derivable from this is that the promise was received by the Holy Prophet (Sallallaho Alaihe Wassallam) through an “unrecited revelation.” Hence it is attributed to Allâh. Guided by this revelation, the Holy Prophet (Sallallaho Alaihe Wassallam) conveyed the promise to his companions.
Thus, it is another proof of the existence of a kind of revelation which is not contained in the Holy Qur’ân and is called the “unrecited revelation.”
Fifth Example: Once the Holy Prophet (Sallallaho Alaihe Wassallam) told a secret to one of his wives. She disclosed the secret to some other person. When the Holy Prophet (Sallallaho Alaihe Wassallam) came to know that the secret has been disclosed by his wife, he sought an explanation from her. She asked him as to who told him about the disclosure. The Holy Prophet (Sallallaho Alaihe Wassallam) replied that he was informed about it by Allâh Almighty.
This event has been mentioned by the Holy Qur’ân in the following words:
And when the Prophet told one of his wives about a matter secretly; then, when she told about it, and Allâh has disclosed it to him, he made known some part of it, and turned aside from some part; then, when he told her about it, she said, “Who told you this?” He said, “I was told by the All-Knowing, the All-Aware.” (66: 3)
The emphasized sentence of this verse is quite clear in that Allâh told the Holy Prophet (Sallallaho Alaihe Wassallam) about the disclosure of the secret. This is also not mentioned anywhere in the Holy Qur’ân. So, it is another concrete example where the Holy Prophet (Sallallaho Alaihe Wassallam) received some revelation from Allâh other than the one contained in the Holy Qur’ân. This is exactly the “unrecited revelation.”
Sixth Example: During the siege of Banu Nadir, the famous tribe of the Jews in Madinah, some Muslims had cut down date-trees from around the fort to compel the enemy to surrender. After the war was over, some Jews objected to the cutting trees. The Holy Qur’ân has answered the objection in the following words:
Whatever date-trees you cut down, or left standing upon their roots, that was by the leave of Allâh. (59:5)
It has been very directly mentioned in this verse that the Muslims cut down the trees with a leave from Allâh. But nobody can point out to any verse in the Holy Qur’ân to the effect that the cutting of trees during the war is allowed. The question is: from where did the Muslims acquire this leave from Allâh? There is no answer to this question except that the leave of Allâh had been conveyed to them by the Holy Prophet () and he received it through “unrecited revelation.”
Seventh Example: It is well known that the Holy Prophet (Sallallaho Alaihe Wassallam) had adopted Sayyidina Zaid bin Haarithah (Sallallaho Alaihe Wassallam) as his son. He married Zainab, daughter of Jahsh. After some time their relations began to be strained and, ultimately, he divorced her. In the days of Jahiliyyah an adopted son was treated as a real son in all respects and for all purposes. The Holy Qur’ân, on the other hand, declared that the adopted sons cannot be treated as the real ones.
To eradicate the Jahili concept of the adopted son, Allâh Almighty ordered the Holy Prophet (Sallallaho Alaihe Wassallam) that he should marry Zainab (Sallallaho Alaihe Wassallam) after her having been divorced by his adopted son, Zaid ibn Haarithah (Sallallaho Alaihe Wassallam). The Holy Prophet (Sallallaho Alaihe Wassallam) was a bit reluctant in the beginning, for, according to the prevalent custom, it was treated a shameful act to marry the divorced wife of one’s adopted son. But when the Holy Prophet (Sallallaho Alaihe Wassallam) received a concrete order from Allâh, he married her.
This event has been mentioned by the Holy Qur’ân in the following words:
When you were saying to the one whom Allâh had blessed and whom you had blessed, (i.e. Zaid, before he divorced Zainab), “Keep to you your wife and fear Allâh,” and you were hiding in your heart what Allâh was to disclose and you were fearing people, and Allâh has more right to be feared by you. So, when Zaid finished with her, We made you marry her, so that there may remain no restriction on the believers in respect of the wives of their adopted sons when they have finished with them. And the order of Allâh had to be done. (33:37)
Here the words, “you were hiding in your heart what Allâh was to disclose,” refer to the fact that Allâh had informed the Holy Prophet (Sallallaho Alaihe Wassallam) that he will marry Zainab (Sallallaho Alaihe Wassallam) after she is divorced by Zaid (Sallallaho Alaihe Wassallam). The Holy Prophet (Sallallaho Alaihe Wassallam) knew that, ultimately, she is going to be divorced by Zaid, but, out of shame, he could not disclose it and when Zaid consulted him in the matter, he advised him to keep to his wife and not to divorce her.
From this it follows that the Holy Prophet (Sallallaho Alaihe Wassallam) had been foretold by Allâh that Zainab was going to be divorced by her husband. But this information is not contained in the Holy Qur’ân. It was given to him through an unrecited revelation.
The second sentence is more significant in the context, that is, “We made you marry her.” Here Allâh Almighty declares that the marriage between the Holy Prophet (Sallallaho Alaihe Wassallam) and Sayyidah Zainab (Sallallaho Alaihe Wassallam) was contracted by an order of Allâh.This order is nowhere mentioned in the Holy Qur’ân. Still, the Holy Qur’ân affirms it. This is another confirmation of an order conveyed to the Holy Prophet (Sallallaho Alaihe Wassallam) through an “unrecited revelation.”
Eighth Example: The Holy Qur’ân has repeatedly ordered the Muslims to establish salaah (the prayer) and to be steadfast in it. In the following verse, after repeating the same order, the Holy Qur’ân gives a special concession to the Muslims that, in the state of war, when they fear an attack from their enemy, they can perform the prayer in whatever way they can, either riding on horses or camels or walking on their feet. But after the danger of the enemy is over, they are ordered to perform the prayer in its normal way. This principle has been laid down in the following words:
Take due care of all the prayers and the middle prayer; and stand before Allâh in total devotion. But if you are in fear, then (pray) on foot or riding, but when you are in peace, then recite the name of Allâh in the way He taught you. (2:238-239)
A number of points are worth consideration in these verses:
Firstly, the verse assumes that there are more than one prayers obligatory on the Muslims, but the exact number of the prayers has not been given, neither in this verse nor at any other place in the Holy Qur’ân. That the number of obligatory prayers is five is only mentioned by the Holy Prophet (Sallallaho Alaihe Wassallam). The Holy Qur’ân, by saying “Take due care of all the prayers,” confirms what the Holy Prophet (Sallallaho Alaihe Wassallam) prescribed for the Muslims.
Secondly, the verse lays special emphasis on the “Middle Prayer,” but does not define it. The definition has been left to the Holy Prophet (Sallallaho Alaihe Wassallam).
Thirdly, the most important sentence in relation to our subject is, “when you are in peace, then recite the name of Allâh in the way He taught you.” It goes without saying that the “recitation of the name of Allâh” means here “to perform the prayer” as the context does not permit any other meaning.
Now, the Holy Qur’ân directs the Muslims that in the state of peace they should perform the prayer in its normal way which has been taught to them by Allâh. It is an express indication that the normal way of performing prayers has been taught to the Muslims by Allâh Himself. But no such way has ever been mentioned in the Holy Qur’ân. There is no verse in the Holy Book mentioning the detailed way of performing prayer. It is only the Holy Prophet (Sallallaho Alaihe Wassallam) who educated the Muslims as to how they are to perform it. But the Holy Qur’ân holds the teaching of the Holy Prophet (Sallallaho Alaihe Wassallam) to be the teaching of Allâh.
It means that Allâh has taught the way of prayer to the Holy Prophet (Sallallaho Alaihe Wassallam) through some “unrecited revelation” not contained in the Holy Qur’ân, and the Holy Prophet (Sallallaho Alaihe Wassallam) taught it to the Muslims. Thus, the Muslims have been taught by Allâh through the teaching of the Holy Prophet (Sallallaho Alaihe Wassallam). However, the teaching of the Holy Prophet (Sallallaho Alaihe Wassallam) is described in the holy verse as the teaching of Allâh, because it was based on the “unrecited revelation.”
Ninth Example: Certain hypocrites had not accompanied the Holy Prophet (Sallallaho Alaihe Wassallam) in the expedition of Hudaibiyah. After that, when the Muslims resolved to proceed to the battle of Khayber, the Holy Prophet () declared that only the participants of Hudaibiyah shall be entitled to accompany him on this journey. The hypocrites who did not go to Hudaibiyah were now interested in their participation in the battle of Khaybar because according to their anticipation the Muslims were expected to gain from there sizeable spoils, which the hypocrites wanted to share. But the Holy Prophet (Sallallaho Alaihe Wassallam), inspite of their requests, did not allow them to participate in the battle.
This event has been referred to in the following verse of the Holy Qur’ân:
Those remaining behind will say, when you set forth after spoils to acquire them, “Let us follow you,”- desiring to change the words of Allâh. Say, “You shall not follow us; so Allâh has said earlier.” (48:15)
The emphasized words indicate that there was a previous word of Allâh barring the participation of the hypocrites in the battle of Khaybar, and confining the battle to the participants of Hudaibiyah. But no such word exists anywhere in the Holy Qur’ân. It was only a prophetic order. Still, Allâh Almighty describes it as His Own word. The reason is obvious. The Prophetic order was based on the order of Allâh received by him through some “unrecited revelation” which is not found in the Holy Qur’ân. Yet, it was a revelation, as certain as any word of Allâh.
Tenth Example: In the early days of his Prophethood, when the Holy Prophet (Sallallaho Alaihe Wassallam) received the verses of the Holy Qur’ân revealed to him, he used to recite the same simultaneously, lest he should forget them. It was a strenuous exercise for him, because he felt it was much too difficult to listen to the revelation, to understand it correctly, and to learn it by heart, all at the same time. Allâh Almighty relieved him from this burden when He revealed the following verses of the Holy Qur’ân:
Move not your tongue with it in order to hasten it. It is on Us to gather it (in your heart) and to recite it. So, when We read it, follow its reading. Then it is on Us to explain it. (75:16-19)
In the last sentence, Allâh Almighty has promised the Holy Prophet (Sallallaho Alaihe Wassallam) to explain the verses of the Holy Qur’ân to him. It is evident that this explanation is something separate from the Holy Qur’ân itself. It is not the Holy Qur’ân. It is its explanation or its exegesis. Therefore, it should necessarily be in some other form, distinct from the words of the Holy Book. And this is exactly what is meant by the “unrecited revelation.” But the two kinds of revelation, though different in their form, are both revealed to the Holy Prophet (Sallallaho Alaihe Wassallam); both are from Allâh; and both are to be believed and obeyed by the Muslims.
Eleventh Example: The Holy Qur’ân says to the Holy Prophet (Sallallaho Alaihe Wassallam):
And Allâh has revealed upon you the Book and the wisdom, and has taught you what you did not know and the grace of Allâh upon you has been great. (4:113)
In this verse the revelation of the Wisdom has been mentioned as separate from the revelation of the Book. It indicates that the wisdom referred to here is something additional to the Holy Qur’ân, and it has also been revealed to the Holy Prophet (Sallallaho Alaihe Wassallam) by Allâh Almighty.
Then the Holy Qur’ân proceeds to say: “And (Allâh) has taught you what you did not know.” It means that Allâh has not only revealed the Book, but has also revealed the Wisdom, and also taught the Holy Prophet (Sallallaho Alaihe Wassallam) what he did not know before. This teaching includes all kinds of directions given by Him to His prophet, either through the Holy Book or through some “unrecited revelation” in the light of which the Holy Prophet (Sallallaho Alaihe Wassallam) performed his functions as a messenger of Allâh.
Twelfth Example: The Holy Qur’ân has summarised the various kinds of revelation in the following words:
And it is not possible for a human being that Allâh should speak to him, except by way of revelation or from behind a curtain, or that He should send a messenger and he reveals by His leave what He wills. (42:51)
Now, out of these three modes, the revelation of the Holy Qur’ân was carried out through the third one, namely, through an angel who is identified in the verse by the word, “messenger.” It is clearly settled by some other verses:
Say: Whoever be an enemy to Jibreel (Gabriel, the angel)—it is he who has brought it (the Qur’ân) down upon your heart by the permission of Allâh. (2:97)
And truly it (the Qur’ân) is the revelation of the Lord of the worlds, brought down by the Faithful Spirit upon your heart, that you may be one of the warners, in a clear Arabic tongue. (26:192-195)
These verses are quite explicit on the point that the Holy Qur’ân has been revealed through an angel, named in the first verse as Jibreel, and in the second one as the Faithful Spirit; but the verse (42:51) quoted above describes that there are two more ways of revelation. These two modes have also been used in the case of the Holy Prophet (). It means that the revelation sent down to the Holy Prophet (Sallallaho Alaihe Wassallam) was not confined to the Holy Qur’ân, but there were other revelations, too. These revelations are termed as “unrecited revelation.”
These are sixteen verses, which affirm not only the existence of the “unrecited revelation” but also its reliability and authenticity, and its binding nature. It is not intended here to produce all the material available in the Holy Qur’ân to establish this kind of revelation. The purpose was to give some examples only, which has, perhaps, been substantially served. But before proceeding further, it will be useful to recollect and summarize the conclusions that stand proved in the light of the Holy Qur’ân as discussed above:
(1) The function of the Holy Prophet () like other prophets is not only to convey the divine Book. He is also to teach the Book, to teach the wisdom and to make people pure by training them practically.
(2) The “Obedience of the Holy Prophet” () is as necessary as the obedience of Allâh; because the latter has always been mentioned in the Holy Qur’ân combined with the former.
(3) The obedience of the Holy Prophet () in practical is the obedience of Allâh; and the latter cannot be carried out except through the former.
(4) The Muslims are bound not only to obey the Holy Prophet (Sallallaho Alaihe Wassallam), but they are also under an obligation to follow him.
(5) Whatever the Holy Prophet (Sallallaho Alaihe Wassallam) says or does in his capacity of a Messenger is always based on, or confirmed by, a revelation from Allâh.
(6) This revelation is sometimes contained in the Holy Qur’ân and called the recited revelation, and sometimes it is sent down in addition to the Holy Qur’ân, and the same is termed as “unrecited revelation.”
(Source: Muhammed Taqi Usmani chapter 1 “two kinds of revelation” http://www.central-mosque.com/fiqh/asunnah1.htm)
In conclusion, it’s clear from all these verses mentioned, that Prophet Muhammed (p) was more than just a delivery man. If anyone has an open mind, he/she will see that the Hadith are part of the religion of Islam. Mufti Taqi Usmani proved that Allah sent down to the Prophet (p) a second revelation (Wahee Ghair Matlu) that was not recorded in the Quran.
The Quranists, those who reject the hadith literature in its entirety, reject the notion that Prophet Muhammad (p) received revelation (wahee Ghair matlu) outside of the Quran. In this article, I will prove, using verses from the Quran, that Prophet Muhammed (p) did indeed receive other revelation besides the Quran.
One of the great characteristics of every Prophet is that they received a revelation. If one does not receive a revelation, he cannot be called a Prophet. However, although every Prophet received revelations, not every Prophet received a Book. The evidence for this lies in the following Quranic verse:
Arabic
إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَىٰ نُوحٍ وَالنَّبِيِّينَ مِن بَعْدِهِ وَأَوْحَيْنَا إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَعِيسَىٰ وَأَيُّوبَ وَيُونُسَ وَهَارُونَ وَسُلَيْمَانَ وَآتَيْنَا دَاوُودَ زَبُورًا
Translation
Indeed, We have revealed to you, [O Muhammad], as We revealed to Noah and the prophets after him. And we revealed to Abraham, Ishmael, Isaac, Jacob, the Descendants, Jesus, Job, Jonah, Aaron, and Solomon, and to David We gave the book [of Psalms]. – Quran 4:163
The above verse shows that the Prophets of past eras all received revelation. But it is a known fact that many of them did not receive a book. The fact that many of the Prophets before Prophet Muhammed (p) did not receive a Book shows that there exists revelation outside of these books. Let’s read the following passage:
And [remember] when the Prophet confided to one of his wives a statement (hadith); and when she informed [another] of it and Allah showed it to him, he made known part of it and ignored a part. And when he informed her about it, she said, “Who told you this?” He said, “I was informed by the Knowing, the Acquainted.” – Quran 66:3
In the above verse, we can see that Allah (via Angel Jibril (as)) informed Prophet Muhammed (p) of something and he told his wife a part of it and kept the remainder secret. Now, of course this cannot mean that the revelation he shared was a verse of the Quran and kept hidden some of it. Reading the verse, it is evident that Prophet Muhammed (p) received revelation besides the Quran. Here is another example:
“Nor does he speak from [his own] inclination. It is not but a revelation revealed. He was taught by one Mighty in Power” – Quran 53:3-5
There are three things to understand from this verse;
1. Everything he ‘speaks’ of does not come from him i.e., Muhammed (p)
2. Everything he speaks of is a revelation sent to Muhammed (p) by Almighty Creator
3. He was ‘taught’ by Jibril (as) on those revelations
The verse shows that Prophet Muhammed (p) received revelation and that Angel Jibril teaches him, and instructs him what to do. My question is: why does the Prophet need to be ‘taught’, instructed by one of the Angel’s of God, if the teachings and instructions are already in the Quran? Does this not show that the ‘teaching’ Prophet Muhammed receives on how to instruct others cannot solely be the Quran, and there must be something else besides the Quran i.e., Wahee Ghair Matlu (un-recited revelation, not part of the Quran)?
Conclusion:
The two verses I have shown is sufficient to prove that there is revelation besides the Quran. Hence, those who still deny such evidences of the Quran, in which Allah sent down two types of revelations are following nothing but the path of falsehood.
Refutation: Did the Prophet & his Companions Prohibit the writing of Hadiths?
This article is a response to hadith-rejecters’s claims made that the Prophet Muhammed (p) and his companions forbade the writing of Hadiths. I will respond to all the Hadiths they cite as evidence and refute them one by one, God willing. Note, I will highlight in red the Hadiths they use.
Related article:
Refutation: Did the Prophet & his Companions Prohibit the writing of Hadiths? Part 2
CLAIM 1
Ibn Saeed Al-Khudry reported that the messenger of God had said,
(A) “Do not write anything from me EXCEPT QURAN. Anyone who wrote anything other than the Quran shall erase it.”
(B) Again, in the book “Taq-yeed Al-Ilm”, Abu Saeed Al-Khudry said, ” I asked the Messenger of God a permission to write his hadiths, but he refused to give me a permission.”
Response: The prophet (pbuh) forbade the writing of Hadith in the early stages of Islam, he feared that his sayings and the Quran would be mixed. Later on when the Quran was nearly completed he allowed for the Hadith to be written. The Full Hadith, what Sa’id Khudri narrated is below:
Abu Sa’id Khudri reported that Allah’s Messenger (may peace be upon him) said: Do not take down anything from me, and he who took down anything from me except the Qur’an, he should efface that AND narrate from me, for there is no harm in it and he who attributed any falsehood to me−and Hammam said: I think he also said:” deliberately” −he should in fact find his abode in the Hell−Fire. (Source: Sahih Muslim Book 42, Number 7147)
At the start of the Hadith as you read , he forbade the writing, but after that if you read further on Muhammed (p) says: “and narrate from me, for there is no harm in it,” As you can see, narrating a Hadith from the prophet (p) was not a problem but writing it down was an issue at the start. Professor Muhammad Hashim Kamali says the following on the above narration:
It is generally known that the prophet (pbuh) discouraged documentation of his own sayings and the sunna at the early stages of his mission in order to preserve the purity of the Quran and prevent any possibility of confusion between Quran and his sunna.
During the latter part of his mission, that is, at the time when much of the Quranic text had already been documented, the prophet responded positively to the request of some of his companions to write his sayings. By the time when most of the of Quran was received, memorised and documented, the prophet permitted documentation of his Sunna and addressed the companions to “preserve knowledge through writing” (Source: Muhammad Hashim Kamali, A text book of Hadith studies page 22)
CLAIM 2
From Ibn Hanbal: Zayd Ibn Thabit (The Prophet’s closest revelation writer) visited the Khalifa Mu’aawiyah (more than 30 years after the Prophet’s death), and told him a story about the Prophet. Mu’aawiyah liked the story and ordered someone to write it down. But Zayd said. ” the messenger of God ordered us never to write anything of his hadith”.
Response: Zaid ibn thabit (ra) never met Muawiyah. Reasons are as follows:
Prophet Muhammed (pbuh) died in the year 633
Zaid Ibn Thabit died in the year 660
Muawiya came in power and became the leader in the year 661.
According to Quranist (hadith rejecters) this incident took place in the year 663. Question: How could Zaid have met Muawiya in the year 663 when Zaid died in the year 660? Please do enlighten me. The correct Hadith is below,
Narrated by Zaid ibn Thabit Al-Muttalib ibn Abdullah ibn Hantab said: Zaid ibn Thabit entered upon Mu’awiyah and asked him about a tradition. He ordered a man to write it. Zaid said: The Apostle of Allah (PBUH) ordered us not to write any of his traditions. So he erased it. (Source: Sunan of Abu-Dawud Hadith 3640)
As I have explained earlier there was a prohibition by the Prophet (p) but this was later revoked and he allowed it. Muawiya (RA) did get Hadith written down later as the prohibition was lifted by the prophet (p):
Narrated by Warrad (The clerk of Al-Mughira) Muawiya wrote to Al-Mughira: “Write to me what you have heard from Allah’s Apostle.” So he (Al-Mughira) wrote to him: Allah’s Prophet used to say at the end of each prayer: “La ilaha illalla-h wahdahu la sharika lahu, lahul Mulku, wa lahul Hamdu wa hula ala kulli shai’in qadir. ‘Allahumma la mani’ a lima a’taita, wala mu’tiya lima mana’ta, wala yanfa’u dhuljadd minkal-jadd.” He also wrote to him that the Prophet used to forbid:
(1) Qil and Qal (idle useless talk or that you talk too much about others),
(2) Asking too many questions (in disputed religious matters);
(3) And wasting one’s wealth by extravagance;
(4) and to be undutiful to one’smother
(5) and to bury the daughters alive
(6) and to prevent your favors (benevolence) to others (i.e. not to pay the rights of others)
(7) And asking others for something (except when it is unavoidable).
(Source: Sahih Bukhari Hadith Volume 9. Number: 395)
And
Narrated by Warrad Muawiya wrote to Mughira, “Write to me what you heard the Prophet saying after his prayer.” So Al-Mughira dictated to me and said, “I heard the Prophet saying after the prayer, ‘None has the right to be worshipped but Allah Alone Who has no partner. O Allah! No one can withhold what you give, and none can give what you withhold, and the fortune of a man of means is useless before you (i.e., only good deeds are of value). “(Source: Sahih Bukhari Hadith Volume 8. Number: 612)
CLAIM 3
The farewell Pilgrimage of the Prophet Muhammad is a cornerstone in the Muslim history. The Final Sermon given by the Prophet during this pilgrimage was witnessed by thousands of Muslims. There are however, THREE versions of this sermon in the Hadith books.
[A] 1- First version, ” I left for you what if you hold up to, you will never be misguided, the book of God and my Family.
[B] 2-Second version, “I left for you what if you hold up to, you will never be misguided, the book of God and my Sunnah” .
[C] 3- Third version, “I left for you what if you hold up to, you will never be misguided, the BOOK OF GOD.”
Response: Dealing with each claim one by one: A,B & C
[A] 1- First version, ” I left for you what if you hold up to, you will never be misguided, the book of God and my Family.
EXPLANATION OF [A]
Al-Tirmidhi HadithHadith 6143 Narrated byJabir ibn Abdullah
Jabir saw Allah’s Messenger (peace be upon him) when performing the hajj seated on his she-camel al-Qaswa’ on the day of Arafah giving an address, and he heard him saying, “O people, I have left among you something of such a nature that if you adhere to it you will not go astray: Allah’s Book and
my close relatives who belong to my household.” Tirmidhi transmitted it.
Following Allah’s book and close relatives as close relatives used to follow sunnah of rasool Allah.
[B]2-Second version, “I left for you what if you hold up to, you will never be misguided, the book of God and my Sunnah” .
EXPLANATION OF B
Sunnah is in Hadith.
Muwatta Book 46, Number 46.1.3:
Yahya related to me from Malik that he heard that the Messenger of Allah, may Allah bless him and grant him peace, said, “I have left two matters with you. As long as you hold to them, you will not go the wrong way. They are the Book of Allah and the Sunna of His Prophet.”
This is self explanatory.
[C]3- Third version, “I left for you what if you hold up to, you will never be misguided, the BOOK OF GOD.”
EXPLANATION OF C
Excerpt from last[Final] sermon,
Sahih Muslim Hadith 1885 Narrated by Jabir ibn Abdullah: I have left among you the Book of Allah, and if you hold fast to it, you would never go astray. And you would be asked about me (on the Day of Resurrection), (now tell me) what would you say? They (the audience) said: We will bear witness that you have conveyed (the message), discharged (the ministry of Prophethood) and given wise (sincere) counsel. He (the narrator) said: He (the Holy Prophet) then raised his forefinger towards the sky and pointing it at the people (said): “O Allah, be witness. O Allah be witness,” saying it thrice….
Implementing Quran itself requires Hadith as it carries to an extent laws and explanations of Quran. From prayer to capital punishments etc.
There are three versions ,this is where we require hadith exegesis, just like Quran explains some other parts of Quran.
Quran exegesis: EXAMPLE.
First version – 2:34 And when We said unto the angels: Prostrate yourselves before Adam, they fell prostrate, all save Iblis. He demurred through pride, and so became a disbeliever. 35 And We said: O Adam! Dwell thou and thy wife in the Garden, and eat ye freely (of the fruits) thereof where ye will; but come not nigh this tree lest ye become wrongdoers.
Second version – 7:11 And We created you, then fashioned you, then told the angels: Fall ye prostrate before Adam! And they fell prostrate, all save Iblis (satan), who was not of those who make prostration.
12:He said: What hindered thee that thou didst not fall prostrate when I bade thee? (Iblis) said: I am better than him. Thou createdst me of fire while him Thou didst create of mud.
Third version: 20:116 When We said to the angels “Prostrate yourselves to Adam” they prostrated themselves but not Iblis: he refused. 117 Then We said: “O Adam! verily this is an enemy to thee and thy wife: so let him not get you both out of the Garden so that thou art landed in misery.
Common sense works very well here,
To simply explain, Satan was haughty, thinking he was better, thus he refused to prostrate, but the point here is to note that the way verses were revealed, each has its own sequence hence we require Quran exegesis.
The same law of exegesis [An explanation or critical(Characterized by careful evaluation and judgment) interpretation]
Follow Quran, its details of implementing are in sunnah [hadith] which was followed by the Prophet’s close relatives. Simple!
Allah says in the Holy Quran to pray and how we do so is found only in the Hadith, if we wish to take part in the pilgrimage known as Hajj; we find that the Qur’an is silent on details however, when we look at the hadith we find the details to be present here. Such as in the example concerning the amount of times one circumambulates around the Kaaba, though the Qur’an asks us to go around the Kaaba it doesn’t actually tell us how many times we should do this. Thus, we find this evidence and proof from the Hadith of the Prophet pbuh
CLAIM 4
“Abu Bakr at one point was not sure whether to keep what he knows of hadiths or not. He had collected 500 hadiths during very long companionship of the prophet Muhammed, but he could not sleep the night until he burned them”.
Response: I don’t know why these liars are spreading propaganda and manipulating the Hadiths, making it out like the Leaders disliked the writing of Hadith . Let’s see why Abu Bakr burned his collection. Aisha (ra) says,
“My father (Abu Bakr) had a collection of 500 hadiths. One night I noticed that he was very restless. He was tossing about in the bed and could go to sleep. I got worried over this and inquired. “Are you suffering from any trouble or worried about anything?” But he did not speak and remained restless throughout the night. Next morning he called me and said, “bring the collection of hadith that I gave you to keep.” I brought the book and he set fire to it, till it was burnt. He said “The collection contained many hadiths that I had heard from other people. I thought if I died and left behind a Hadith accepted as authentic by me, but really not so, then I should have to answer for that.” (Source: Muhammed Zakaria, Faza’il-E-Amaal Chapter “stories of Sahabah”, page 140)
It was Abu Bakr’s (ra) zeal for knowledge that caused him to compile a book of 500 hundred hadiths. But it was due to his extreme cautiousness that he burnt the collection of Hadiths. Another thing to note is that if Abu Bakr wrote down hadiths and it was forbidden by the Prophet (p) at the time, would he really go against the Prophet’s commands and write it? The answer will be no! It is clear that the writing of hadith were not forbidden.
CLAIM 5
“I wanted to write the Sun’an, and I remembered a people who were before you, they wrote other books to follow and abandoned the book of God. And I will never, I swear, replace God’s book with anything” (Jami Al-Bayan 1/67)
(1) Response: Omar wrote a Book on Law to Shreih, he said:
“If there is anything in Allah’s Book, act according to it and do not let men deviate you from it and if there anything not mentioned in Allah’s book, look into the Sunna of the messenger of Allah (pbuh) and judge on it accordingly.”
(Source: Muhammed Redha “Al Farouk Omar Ibn Khattab, page 54)
(2) Did Umar forbid the writing?
As to Umar, we learn on the authority of Ma’mar ibn Rashid, that during his caliphate, Umar once consulted the companions of the Prophet on the subject of codifying the Hadith. Each person affirmed that such a codification should be done. Yet Umar continued to hesitate and pray to God for a whole month for guidance and enlightenment. Ultimately, he decided not to undertake the task, and said:
“Former peoples neglected the Divine Books and concentrated only on the conduct of the prophets; I do not want to set up the possibility of confusion between the Qur’an and the Prophet’s Hadith.”(Source: Dr. Hamidullah Introduction to Islam. Kuwait. 1977. Page 33)
The only reason he didn’t want to write as well as compile Hadith Books is because he didn’t want people to concentrate on the Hadith of the Prophets more and forget about the Book of Allah. But he never forbade people from writing them. He himself didn’t prefer it. There is not one Authentic Hadith in any book where he forbade people from writing Hadith down.
(3) Umar Ibn Al-Khattab wrote hadiths to the following people:
1- Utbah bin Farqad
2- Abu Ubaidah bin Al-Jarrah
3- He presented Abdullah bin Omar hadiths that had to do with sadaqaat.
(Source: Dirasaat fil Hadith Al-Nabawi page 131 – 139)
More evidence that Umar followed and encouraged Hadiths, the Sunnah of the prophet (p). Umar Ibn Khattab delivered a sermon after the prophet’s death and said:
Ma’dan b. Talha reported: ‘Umar b. Khattab, delivered the Friday sermon and he made a mention of the Apostle of Allah (may peace be upon him) and Abu Bakr. He (further) said: I saw in a dream that a cock pecked me twice, and I perceive that my death is near. Some people have suggested me to appoint my successor. And Allah would not destroy His religion. His caliphate and that with which He sent His Apostle (may peace be upon him) If death approaches me soon, the (issue) of Caliphate (would be decided) by the consent of these six men with whom the Messenger of Allah (may peace be upon him) remained well pleased till his death. And I know fully well that some people would blame me that I killed with these very hands of mine some persons who apparently professed (Islam). And if they do this (blame me) they are the enemies of Allah, and are non-believers and have gone astray. And I leave not after me anything which to my mind seems more important than Kalala. And I never turned towards the Messenger of Allah (may peace be upon him) (for guidance) more often than this Kalala, and he (the Prophet) was not annoyed with me on any other (issue) than this: (And he was so perturbed) that he struck his fingers on my chest and said: Does this verse. that is at the end of Surat al-Nisa’. which was revealed in the hot season not suffice you? And if I live longer I would decide this (problem so clearly) that one who reads the Qur’an, or one who does not read it, would be able to take (correct), decisions (under its light). He (‘Umar) further said: Allah! I call You witness on these Governors of lands, that I sent them to (the peoples of these lands) so that they should administer justice amongst them, teach them their religion and the Sunnah of the Apostle of Allah (may peace be upon him), and distribute amongst them the spoils of war and refer to me that which they find difficult to perform. O people. you eat ‘these two plants and these are onions and garlic. and I find them nothing but repugnant for I saw that when the Messenger of Allah (may peace be upon him) sensed the odour of these two from a person in a mosque, he was made to go to al-Baqi’. So he who eats it should (make its odour) die by cooking it well.
(Source: Sahih Muslim Book 4, Hadith number 1151)
(5) Umar Ibn Khattab said
“Try to understand whatever cases are referred to you where there is no evidence from the Quran or Sunnah, then try to make an analogy between the case that is before you and similar cases that are dealt with in Quran and Sunnah.” (Source: Ilam al-Muwaqqi’een, 1/85; Majallah al-Bulooth al-Ilmiyah, 7/287)
CLAIM 6
Rashad Khalifa Quotes:
The Prophet said, “Do not write down anything from me except the Quran.” [Ahmed, Vol. 1, Page 171, and Sahih Muslim]
This Hadith states that the Prophet maintained his anti-Hadith stand until death. [Ahmed, Vol. 1, Page 192]
(source: Rashad Khalifa “Quran: The Final Testament” appendix 12 page 598)
Response: I have already dealt with Sa’d Al Khudri narration. This response is to the narration concerning Rashad Khalifa quoted from Musnad Ibn Hanbal. I have done some research from Musnad Ibn Hanbal Hadith book and there is no such Hadith in there. But what I found is the following in the same pages:
Dujan Abul Ghusn, who was from Basra said: I came to Madinah and met aslam, the freed slave of Umar Ibn Khattab. I said: Tell me (a report) from Umar. He said : I cannot I am afraid that I will ADD or SUBTRACT something. If we said to UMAR, tell us SOMETHING FROM the MESSENGER of Allah. He (Umar) would say: “I Am AFRAID that I may ADD or SUBTRACT a letter. Messenger (pbuh) said Whoever tells a LIE about me will be in hell. (Source: Musnad Ibn Hanbal volume 1. page 193, number 326)
And
It was narrated that Abu Firas said Umar Ibn Khattab gave a speech amd said O people we used to know you when the prophet (pbuh) was among us and revelation was coming down to him: Allah would tell us about you. But now the prophet (pbuh) has passed away and revelation has ceased, and now the way to JUDGE you is this: whoever among you shows us good conduct, we will think well of him and love him: whoever among you shows us bad conduct we will think badly of him and hate him for that and whatever is in your hearts is between you and your Lord. There was a time when I used to think that whoever learned the Quran seeking thereby Allah and (the reward that) is with him, would be rewarded in the hereafter, but some men learned Quran seeking that which is with people. So seek Allah by learning Quran and by your good deeds. By Allah, I do not send them my workers to strike you or seize your wealth: RATHER I SEND THEM TO YOU TO TEACH YOU YOUR RELIGION AND SUNNAH…..(Source: Musnad Ibn Hanbal volume 1 page 173, number 286)
I conclude by that the Prophet Muhammed (p) did indeed allow Hadith to be written down. In Early Islam, Prophet Muhammed (p) did prohibit the writing of Hadith, but later on he allowed it to be written down. Even the narrations Hadith-rejecters provided as evidence that Prophet Muhammed discouraged Ahadith, it backfired on them when we read that Prophet encouraged its Companions to narrate his sayings to other people. Also, the narrations used by Quranists to say that the Companions discouraged Hadith of Prophet Muhammed (p), when I examined the Hadiths mentioned, it was twisted , manipulated and referenced things which did not exist. Prophet Muhammed (p) and his Companions did certainly allow Hadith to be written down, with the evidences shown above. This section (below) is about the early Hadith books that were written before Bukhari, Muslim, Abu Dawud, Ibn Majah…
Mufti (Scholar) Abdul-Jaleel Qaasimi
THE STAGES OF THE COMPILATION OF AHAADITH
The Ahaadith were not compiled and codified in the time of the Prophet (PBUH) like it is today. There existed no real need for this as the companions memorised virtually every word spoken by the Prophet (PBUH). Allah Ta’ala had granted them such perfect and excellent memories that once they heard anything they used to remember it throughout their lives. The remembering of lengthy poems and the ancestral details of horses and camels bears testimony to this fact. Once Ibn Umar (RA) repeated Ahaadith to a bedouin, in order for him to memorize it well. The bedouin remarked, “Enough, once is sufficient I shall not forget it till death. I have performed 60 pilgrimages on 60 camels and I know perfectly well which Hajj I performed on which camel.”
This was the condition of the bedouins in ordinary matters and mundane talk. How much more did they preserve the speech of prophet (PBUH). Not only his speech but every action, notion, indication, approval, disapproval and deed of Prophet (PBUH) was preserved by them. They valued these more than their lives and wealth. They used to alternate with their business partners in sitting in the gathering of the Holy Prophet (PBUH). Each partner used to narrate to his companion what he had heard the Prophet ( PBUH) say. Extreme measures were taken to safeguard the words of the Prophet (PBUH). Many of them were not literate (did not know how to write). However, the companions who knew how to write used to record and write down the Ahaadith as well. The Ahaadith were recorded in the presence of the Prophet (PBUH).
THE THREE METHODS OF PRESERVING AND SAFEGUARDING THE HADITH
We hereby detail all the methods utilised to preserve Ahaadith from the prophetic era upto this day. There is consensus that recording and writing was not the only method of safeguarding Ahaadith. There existed other reliable methods as well:
MEMORISING THE AHAADITH
The most reliable method adopted by the Sahaaba (RA) to safeguard the Ahaadith was through memory.
PRESERVATION THROUGH ACTION AND PRACTICE
This was another reliable means of protecting and safeguarding the Ahaadith. The companions (RA) used to transform the words of Prophet (PBUH) into action immediately and every companion used to practice upon the Hadith. This resulted in every word of Prophet (PBUH) becoming a practical action and deed, which was thoroughly remembered and preserved. Therefore, many traditions contact the phrases: “This is how I saw the Prophet (PBUH) carry out and perform this.”
This practical method was very effective in preserving the Ahaadith. It is continuing upto this day.
WRITING AND RECORDING THE HADITH
This method was also customary in the prophetic era. This procedure had passed through four stages (phases):
(A) Recording of Ahaadith without any arrangement or sequence
(B) Arranging the Ahaadith relating to certain subject (topic) or subjects into one small book
(C) Accumulating of various Ahaadith into one book.
(D) Compiling Ahaadith and codifying.
The first two types of compiling were extensively practised during the time of the Prophet (PBUH) and the companions (RA). The following details will suffice for the Rejectors of Hadith.
(1) Imam Tirmidhi has included a special chapter in the Chapter of Knowledge titled, The Chapter of the Permissibility of Recording Hadith – Abu Hurrairah (RA) reports that the Prophet indicated to a certain Ansari companion whose memory was weak, to write. One Ansari companion (RA) used to sit by Prophet (PBUH) and listen to the Hadith; it used to please him, but he was unable to memorise it. He complained to the Prophet (PBUH) who replied, “Seek assistance with your right hand and he indicated towards writing with his hand”(Jamia Tirmizi vol. 2 pg. 107).
(2) In a tradition recorded in Mustadrak-e-Haakim, Amr bin Aas (R.A.) reports, “I used to record everything the Prophet (PBUH) used to say with an incitation of (accumility) and gathering same. The Quraish stopped me saying: ‘Do you write everything the Prophet (PBUH) says? He is a human being, he speaks in anger and happiness.’ I abstained from writing. I mentioned this to the Prophet (PBUH) and he indicated towards his tongue and said, ‘Write! By Him in whose hand is my life. Nothing except the truth comes out of it.’ (Mustadrak Vol.1 Page 104)
(3) In one Hadith recorded in Mustadrak-e-Haakim, an explicit and clear order of writing is given. The words are “Tie down knowledge”, the Companion enquired, “What is tying down knowledge?” The Prophet (PBUH) replied, “It’s writing.” (Mustadrak vol. 1 pg. 106)
(4) The incident of Abu Shah Yemani is famous. Once the Prophet (PBUH) mentioned an incident and upon the request of Abu Shah the Prophet (PBUH) instructed the Companion to write for Abu Shah – this Hadith is recorded in Jame Tirmidhi vol. 2 pg. 107 and Bukhari vol. 1 pg. 23
There are numerous traditions indicating the instruction of writing Ahaadith. Therefore, many Sahaaba recorded ahaadith in the Prophetic era. References are many of such collections and compilations:
(1) THE SAHIFA (COLLECTION) OF ABDULLAH IBN AMR (Radhiallaahu Ánhu) Abu Hurayrah (RA) is the greatest narrator of Hadith. Despite this he says, “No person has learnt more Hadith than me. However, Abdullah bin Amr (RA) used to write the Hadith and I should not write.” This is clear evidence that Hadith used to be written in that era. Abdullah bin Amr (RA) possessed a collection that exceeded one thousand Ahaadith. Ibnr-Rushd has mentioned in his Kitaab Asadul Ghaaba (vol. 3 pg. 233) that, this collection was named As-saadiqah.
(2) THE SAHIFA (COLLECTION OF ALI (RA)
Imam Bukhari (RA) has mentioned in this Sahifa in the chapter of “Ilm” (vol. 1 pg. 21) and he has mentioned it in four places. The narrator Abu Juhaifa reports that, “I enquired from Ali (R.A.), do you possess a book?” He replied: “No, except the Book of Allah or the understanding granted to a Muslim or what is in this Sahifa.” I asked him, “What is in this Sahifa?” He replied, “Orders relating to ‘Diyat’ (penalty or murder) – the freeing of prisoners and no Muslim will be killed in lieu of a kafir.”
This Sahifa contained orders regarding, murder, compensations, capital punishments, details of Zakat and matters relating to non-Muslim citizens in an Islamic State.
(3) KITABUS – SAQAH
This collection was personally dictated by the Prophet (PBUH). It contained details regarding Zakat, Ushar etc. According to some reports it seems as though this was written for the Zakat collectors. However, the Prophet (PBUH) left this world before it was sent to them. This kitaab (book) remained with Abu Bakr and Umar (R.A.). Eventually Umar bin Abdul Aziz memorized it and thereafter Ibn Shihaab Zohri memorised it.
(4) SAHIFA IBN ABBAS (R.A.)
Ibn Saad (R.A.) mentions in his kitaab “Tabaqaat” that the slave of Ibn Abbas (R.A.) said, “He found a large collection of the kitaabs of Ibn Abbas equal to a camel-load.”
(5) SAHIFA JAABIR IBN ABDULLAH (Radhiallaahu Ánhu)
Imam Muslim has reported that Jaabir (RA) had compiled a book on Hajj. Imam Bukhari mentioned this is his Taarikh-e-Kabeer vol. 7 pg. 186) – Hadhrat Qataaqda bin De’aama as-Sodusi had memorised this Sahifa.
(6) SAHIFA SAMURA IBN JUNDOB (RA)
Hafiz ibn Hajar (RA) reports that Hadhrat Samoora (RA) has narrated a big (volume) chapter from his father. Imam Muhammad ibn Sireen (RA) reports that the Kitaab which Samoora has written for his children contains great knowledge.
(7) SAHIFA SAAD IBN UBADA
Ibn Saad reports in Tabaqaat that Saad (RA) had a collection of Ahaadith.
(8) SAHIFA ABU HURAYRA (RA)
Imam Hakim mentions in Mustadrak that once Hassan ibn Umar narrated a Hadith to Abu Hurayra. Abu Hurayra denied the Hadith. Hadhrat Hassan told him, “I have narrated this Hadith from you”. He replied, “If I have narrated it, it will definitely be written down.”
He had written down all his Hadith in the end.
(9) SAHIFA IBN MAS’OOD
Hafiz ibn Abdul-Barr (RA) mentions in his Kitaab, Jaame Bayaan nul-Ilm that ibn Mas’ood (RA) took out one Kitaab and swore an oath that it was compiled by him.
(10) SAHIFA AMR IBN HAZAM (RA)
When the Prophet (PBUH) appointed ibn Hazam as a governor of Najran, he gave him a Sahifa which was written by Ubayy bin Ka’ab. It contained orders regarding cleanliness, purification, Salaat, Hajj, Umra, Jihaad, etc.
(11) SAHIFA IBN MUBAARAK
Sa’eed ibn Hilaal says, “When we frequented Hadhrat Anas bin Malik he took out a volume and said, ‘I heard these from the Prophet (PBUH). I have written it and preserved it.'” (Mustadrak Hakim vol. 3 pg. 54)
There are many other small Sahifas which the Prophet (PBUH) sent to the kings; and, other compilations which have been omitted for the sake of brevity.
THE ERA OF UMAR BIN ABDUL AZIZ
Though the writing of the Ahaadith had commenced it was not done in an arranged manner, i.e. it was compiled and codified. Due to the pre-occupations of the Khulafaa-e-Raashideen (Muslim Leaders) with the compilation of the Noble Qurãn and other important matters, it was not possible for them to accomplish this task.
However, when the politicians at the time of Ali (R.A.) began to fabricate false Ahaadith Ali became concerned about safeguarding the authentic Ahaadith. He used to stand on the mimbar and announce the authentic Ahaadith to the people. This continued till the period of Umar bin Abdul Aziz (R.A.) who became the khalifa (Leader) after the demise of Sulayman bin Abdul Malik. His khilafat lasted only for 2 years. After accepting khilafat, he wrote to the judge of Madinah, Abubakr bin Hazm saying, “Whatever you find from the Ahaadith of the Prophet (PBUH), write it down. I fear the loss of knowledge and the passing away of the Ulema.” (Bukhari vol.1 page 20)
Hafiz Ibn Hajar mentions that this letter was addressed to all the Judges of every province. A large collection of Ahaadith were compiled in this manner in the first century.
(1) Hafiz Ibn Abdul Bar has written that Qazi Abu Bakr has compiled many books on Ahaadith called Books of Abu Bakr.
(2) The Risala (Booker) of Saalim ibn Abdullah on Sadaqaat.
(3) The Registers of Zuhri – he says that whenever we were given any command we compiled a brief register. He had played a great role in the compilation of Hadith.
THE COMPILATIONS OF THE SECOND CENTURY
Various collections of Hadith are found in this era like Jame Ma’moon bin Raashid, Jame Sufyaan Sowri, As-Sunem of Ibn Juray – Sunan Abul Waleed – Muwatta Imam Malik.
From the above discussion we reach the following conclusion that:
(1) The recording and writing of hadith had began from the time of the Prophet (PBUH);
(2) Compiling had began in the time of the Sahaba (R.A.) especially in the time of Ali (R.A.);
(3) Umar bin Abdul Aziz strived in this matter and a large collection was accumulated during his period;
(4) Many books were compiled in the first century;
(5) The objections and arguments of the Rejectors of hadith are fully answered;
(6) The fitnah of Rejection in hadith is old and detrimental to religion, in fact rejecting the Quran;
(7) The Ahaadith are a complementary and explanation of the Quran;
(8) The safeguarding of the Quran entails the safeguarding of the Hadith.
And Allah Ta’ala knows best.
Did the prophet and his companions prohibit Hadiths being written down or did the companions discourage (prohibit) people from following Hadiths of Muhammed (p)? We shall find out as you read further. The quotes in red below are all from Shia (Rafida) website. Hadith-rejecters use these references as if they are genuine. They don’t know the difference between Sahih and Da’eef (weak) Hadith. I will respond to their claims God willing. NOTE: I will highlight the Hadiths they have used.
CLAIM 1
Ahmad, Muslim, al-Darimi, al-Tirmidhi and al-Nasa’i reported on the authority of Abu Sa’id al-Khudri that he said: The Messenger of Allah (S) said: “Write nothing from me except the Qur’an, and whoever has written anything must efface it.”
Again al-Darimi has reported from Abu Sa’id al-Khudri that he said: I asked the Prophet (may God’s peace and benediction be upon him and his Progeny) to grant me permission to write down from him, but he refused to give me permission.” Another narration is ascribed to al-Tirmidhi who reported from ‘Ata’ ibn Yasar, on the authority of Abu Sa’id too, that he said: “We asked the Prophet (may God’s peace and benediction be upon him and his Progeny) to grant us permission to write (hadith), but he never gave us permission.”
Response: Professor Jonathan Brown explains why Prophet Muhammed (p) didn’t allow his teachings to be written down,
“There are several Hadiths, in which the Prophet warns his followers not to record his words out of fear that they might be confused with God’s words as revealed in the Quran. As the Quran was still being set down in writing during the prophet’s lifetime by numerous scribes and in many private notebooks, collections of the prophet’s teachings might easily be conflate with the Holy Book…. It was unrealistic; however, that law maker and political leader like the prophet could allow no written record keeping. It would simply have been impossible for Muslims to preserve accurately the teachings they heard from the prophet without some recourse to writing… We thus find reports encouraging it. The companion Anas B. Malik is even quoted as saying, “We did not consider knowledge of those who did not write it down to be [real] knowledge.” We thus also find Hadiths in which the Prophet allows new Muslims visiting from outside Medina to record lessons he gave in a sermon.” (Source: Jonathan Brown “Hadith Muhammed’s Legacy in the Medieval and Modern World” page 21)
Imam Nawawi (d.676/1277) says the following on why the Prophet (p) didn’t allow written record of his teachings at his early mission:
“The reports that condemn the writing of Hadiths came from earlier years of the prophet’s career, when he was concerned about his words being mistaken for the Quran. Permission to write down his teachings would come later, when the Quran had become more established in the minds of Muslims, and the Prophet’s role as the leader of a functioning state required written records.” (Source: Abu Zakaria Mohiuddin Yahya Ibn Sharaf al-Nawawi, Sharh, Sahih Muslim, volume 1, page 357)
More proof that the Messenger made it evident that his Sunnah musts be followed and practised:
Narrated Irbad ibn Sariyah: AbdurRahman ibn Amr as-Sulami and Hujr ibn Hujr said: We came to Irbad ibn Sariyah who was among those about whom the following verse was revealed: “Nor (is there blame) on those who come to thee to be provided with mounts, and when thou saidst: “I can find no mounts for you.” We greeted him and said: We have come to see you to give healing and obtain benefit from you. Al-Irbad said: One day the Apostle of Allah (peace_be_upon_him) led us in prayer, then faced us and gave us a lengthy exhortation at which the eyes shed tears and the hearts were afraid. A man said: Apostle of Allah! It seems as if it were a farewell exhortation, so what injunction do you give us? He then said: I enjoin you to fear Allah, and to hear and obey even if it be an Abyssinian slave, for those of you who live after me will see great disagreement. You must then follow my Sunnah and that of the rightly-guided caliphs. Hold to it and stick fast to it. Avoid novelties, for every novelty is an innovation, and every innovation is an error. (Source: Abu Dawud Book #40, Hadith#4590)
And
Narrated Hudhaifa: Allah’s Apostle said to us, “Honesty descended from the Heavens and settled in the roots of the hearts of men (faithful believers), and then the Quran was revealed and the people read the Quran, (and learnt it from it) and also learnt it from the Sunna.” Both Quran and Sunna strengthened their (the faithful believers’) honesty. (Sources: Sahih Bukhari Hadith No. 208) and (Bukhari Book #92, Hadith #381)
For further rebuttal to the above Hadiths they have cited, click on the link below:
http://discover-the-truth.com/2013/05/27/refutation-did-the-prophet-his-companions-prohibit-the-writing-of-hadiths-part-1/
CLAIM 2
It is also reported from Marasil ibn Abi Mulaykah, that Abu Bakr gathered people, after the Prophet’s demise, addressing them: You relate from the Messenger of Allah, upon whom be God’s peace and benediction, traditions regarding which you disagree, and consequently severer controversy shall occur among people. So relate nothing from the Messenger of Allah and when asked by anyone you can say: The Book of Allah is the arbitrator between us. Deem lawful what it considers lawful, and deem unlawful what is considered unlawful in it. Al-Dhahabi’s Tadhkirat al-huffaz, vol.I, p.3. .
Response: I examined this narration and I came across the whole text of this Quote in Al Dhahabi’s Book. He says that they “DO NOT KNOW WHO NARRATED this story.” Meaning they do not know who this person is or who narrated this story. In other words the Hadith above is not even authentic. Here is the full Arabic text for the above quote below:
“انكم تحدثون عن رسول الله صلى الله عليه وسلم احاديث / صفحة 3 / تختلفون فيها والناس بعدكم اشد اختلافا فلا تحدثوا عن رسول الله شيئا فمن سألكم فقولوا بيننا وبينكم كتاب الله فاستحلوا حلاله وحرموا حرامه . فهذا المرسل يدلك ان مراد الصديق التثبت في الاخبار والتحري لا سد باب الرواية ، ألا تراه لما نزل به امر الجدة ولم يجده في الكتاب كيف سأل عنه في السنة فلما اخبره الثقة ما اكتفى حتى استظهر بثقة آخر ولم يقل حسبنا كتاب الله كما تقوله الخوارج . وحدث يونس عن الزهري ان ابا بكر حدث رجلا حديثا فاستفهمه الرجل اياه فقال أبو بكر : هو كما حدثتك ، أي ارض تقلني إذا انا قلت ما لم اعلم ؟ وصح ان الصديق خطبهم فقال : اياكم والكذب فان الكذب يهدي إلى الفجور والفجور يهدي إلى النار . وقال علي بن عاصم وهو من اوعية العلم لكنه سيئ الحفظ ، انا اسماعيل ابن ابي خالد عن قيس بن ابي حازم قال سمعت ابا بكر الصديق يقول اياكم والكذب فان الكذب مجانب الايمان قلت صدق الصديق فان الكذب رأس النفاق وآية المنافق والمؤمن يطبع على المعاصي والذنوب الشهوانية لا على الخيانة والكذب ، فما الظن بالكذب على الصادق الامين صلوات الله عليه وسلامه وهو القائل ان كذبا على ليس ككذب على غيري ، من يكذب على بنى له بيت في النار ، وقال من يقل على ما لم اقل ، الحديث . فهذا وعيد لمن نقل عن نبيه ما لم يقله مع / صفحة 4 / غلبة الظن انه ما قاله”
Shia scholars love lying, they are the same people who curse and slander the companions and even the wife of Muhammed (p). Let’s now respond to their claims and see if Abu Bakr only followed the Quran.
1. After the prophet Muhammed (pbuh) died Abu Bakr send out armies to in spite of the opposition from certain Muslims, he silenced his opponents and said the following words to them:
“I have before me a decision that has already been made by the Messenger of Allah (pbuh). And were I to think that wild predatory animals would snatch me away, I would still send out Usamah’s army in accordance with the command of the prophet (pbuh).” (Source: Ad-Dawah Ilal-Islam page 63)
2. The people gave allegiance to Abu Bakr when he became the leader of the Muslims. In a remarkable speech he made to the people this after the prophet (p) death he said the following words to the people:
“O people I have indeed been appointed over you, though I am not the best among you. If I do well, then help me; and if I act wrongly, then correct me. Truthfulness is synonymous with fulfilling the trust, and lying is tantamount to treachery. The weak among you is deemed stronger by me, until I return to them that which is rightfully (someone else’s), God willing… Obey me so long as I obey Allah AND His Messenger. And if I disobey Allah and His Messenger, then I have no right to your obedience. Stand up now to pray, may Allah have mercy on you.
(Source: Al-Bidaayah Wan-Nihaayah volume 6 pages 305-306)
Abu Bakr makes it clear that people should NOT follow him blindly, he says he should only be obeyed if he obeys Allah AND HIS Messenger (rules & regulations i.e the Quran and the Sunnah of the prophet). If he didn’t follow these, then he doesn’t need obedience from the Muslim Ummah at the time. This incident took place after the Prophet’s (p) death.
3. Here is another Hadith where Abu Bakr (ra) didn’t abandon the way of the Prophet:
Narrated al-Mughirah ibn Shu’bah: Qabisah ibn Dhuwayb said: A grandmother came to Abu Bakr asking him for her share of inheritance. He said: There is nothing prescribed for you in Allah’s Book, nor do I know anything for you in the Sunnah of the Prophet of Allah (pbuh) Go home till I question the people. He then questioned the people, and al-Mughirah ibn Shu’bah said: I had been present with the Apostle of Allah (pbuh) when he gave grandmother a sixth. Abu Bakr said: Is there anyone with you? Muhammad ibn Maslamah stood and said the same as al-Mughirah ibn Shu’bah had said. So Abu Bakr made it apply to her. Another grandmother came to Umar ibn al-Khattab asking him for her share of inheritance. He said: Nothing has been prescribed for you in Allah’s Book. The decision made before you was made for a grandmother other than you. I am not going to add in the shares of inheritance; but it is that sixth. If there are two of you, it is shared between you, but whichever of you is the only one left gets it all. (Source: Sunan Abu Dawud Book #18, Hadith #2888)
We see from the above narration that Abu Bakr (ra) followed the teachings (Sunnah) of Prophet Muhammed (p). This incident took place after the demise of Prophet Muhammed (p), this alone, should be sufficient enough evidence that Abu Bakr (ra) never abandoned the teachings of Muhammed (p).
Al-Sayyid Rashid is reffering by this to the Khabar reported by al-Hakim from A’ishah, and cited by al-Dhahabi in Tadhkirat al-huffaz, vol.I, p.5, in which she said: My father had collected the traditions of the Messenger of Allah, which they numbered five hundred, and he remained upset all the night. When he entered upon the morning, he came to me and said: ‘O daughter, bring the ahadith that are with you.’ I brought them to him. He burnt them and said: “I am afraid lest I should die leaving these with you, and among them there might be ahadith which I took from a man I had faith in and trusted, but the truth proved to be not as he related, the fact showing me to be responsible for them!” When al-Sayyid Rashid refers to such a khabar in this regard, or inferring any hadith, we should be assured that it be undoubtedly sahih, since he is one of magnates of hadith.
The above narration used by Rafida has been debunked in the following link below, go to section “Claim 4”
CLAIM 3
The Moroccan traditionist Ibn Abd al-Barr and al-Bayhaqi in al-Madkhal, reported from Urwah that Umar ibn al-Khattab intended to write down the sunan (traditions), so he sought the legal opinion (fatwa) – or consulted, according to al-Bayhaqi’s narration – the Messenger’s Companions in this regard, and they advised him to write them down. Then Umar started seeking Allah’s guidance, keeping on this for one month, after which one day entering upon the morning with God’s determining the decision for him, he said: I have intended to write down the sunan, and I remember that some people before you had written some books, devoting themselves to them and discarding the Book of Allah. By God, I never mingle anything to the Book of Allah. According to al-Bayhaqi’s narration (he said): “I never obscure the Book of Allah with anything at all.”
Yahya ibn Ju’dah reports that Umar ibn al-Khattab intended to write ahadith and sunan. But having changed his mind he sent a circular to all the cities declaring: “Whoever has with him anything of it should efface it.”44 Jami’ bayan al-‘ilm wa fadlih, vol.I, pp.64, 65; Tabaqat Ibn Sa’d, Laidan, Edition, vol.I, p.206.
Ibn Abd al-Barr reports from al-Shi’bi, from Qurdah ibn Ka’b that he said: We went out taking the direction of Iraq, when we were accompanied by Umar till the region of Sirar,61 who said to us: Do you know the reason for my accompanying you? We said: May it be you intended to dignify and honour us? He said: “Nevertheless, there was some necessary need I wanted to be met. You are going to a country whose people being known of diligent bee-like sound in reciting the Qur’an, so you are asked not to frustrate their wills through narrating (abundant) traditions from the Messenger of Allah, and I will be your partner in this task. Qurdah said: After that I have never reported any hadith from the Messenger of Allah.
In another narration, he said: You are going to visit people of a village known of diligently reciting the Qur’an, with a sweet bee-like echo, so never repel them (from this) through narrating traditions, so as to divert their attention (from the Qur’an). Recite the Qur’an with intonation, and lessen in narrating hadith from the Messenger of Allah, whence I will do the same. Then when Qurdah reached that region, its people said to him: Relate to us (hadith). He replied: We are forbidden by Umar.62 62. This addition is taken from Tadhkirat al-huffaz of al-Dhahabi. It is confirmed by al-Hakim in his Mustadrak, vol.I, p.102.
Response: Umar is another companion (May Allah be pleased with him) who has not escaped the slander and lies that have been attributed to him by Shia. The first quote that talks about Umar ordering other companions to efface the Hadith they have in their possession, I have looked for this Hadith and it is no where to be found in the references they have provided. I will quote the following Hadiths, that Umar always followed the way of the prophet Muhammed’s (p) teachings.
1. Narrated Umar ibn al-Khattab: As-Subayy ibn Ma’bad said:
I raised my voice in talbiyah for both of them (i.e. umrah and hajj). Thereupon Umar said: You were guided to the practice (Sunnah) of your Prophet (p). (Source: Abu Dawud Book #10, Hadith #1794)
2. Umar Ibn Khattab makes it clear that people cannot abandon the Book of Allah and the Sunnah (teachings) of Prophet Muhammed (p):
Abu Ishaq reported: I was with al-Aswad b. Yazid sitting in the great mosque, and there was with us al-Sha’bi, and he narrated the narration of Fatima bint Qais (Allah be pleased with her) that Allah’s Messenger (pbuh) did not make any provision for lodging and maintenance allowance for her. Al-Aswad caught hold of some pebbles in his fist and he threw them towards him saying: Woe be to thee, you narrate like it, whereas Umar said: We cannot abandon the Book of Allah and the Sunnah of our Apostle (pbuh) for the words of a woman. We do not know whether she remembers that or she forgets. For her, there is a provision of lodging and maintenance allowance. Allah, the Exalted and Majestic, said:” Turn them not from their houses nor should they themselves go forth unless they commit an open indecency”. (Source: Sahih Muslim Book#009, Hadith #3524)
3. Umar Ibn Khattab delivered a sermon after the prophets death and said:
“O Allah, I call upon You to bear witness over the governors of the regions, for I have only appointed them over them so that theymay judge fairly amongst them and teach the people their religion and Sunnah of their prophet (pbuh), and divide the booty amongst them.” (Source: Sahih Muslim Hadith number 567)
4. Umar Ibn Khattab:
“Learn grammar as you learn the sunnahs and shares of inheritance.” (Source: Al-Bayan wa at-Tabyeen by al-Jahdh 2/219)
5. Umar Ibn Khattab:
“Try to understand whatever cases are referred to you where there is no evidence from the Quran or Sunnah, then try to make an analogy between the case that is before you and similar cases that are dealt with in Quran and Sunnah.” (Source: Ilam al-Muwaqqi’een, 1/85; Majallah al-Bulooth al-Ilmiyah, 7/287)
6. Ash-Shabi narrated that Shurayh said:
Umar said to me, “Judge in accordance with what you know of the book of Allah if you do not know anything in the book of Allah, then judge according to what you know of the judgements of the Messenger of Allah (p). If you do not know of anything in the judgements of the Messenger of Allah (pbuh) then judge according to what you know from the guided Imams. If you do not know of the judgement of the guided Imams, then try to work it out yourself, and consult knowledgeable and righteous people.” (Source: Ilam al-muwaqqi’een, 1/224; Tareekh al Qada fee al-Islam page 119)
7. Umar Ibn Khattab (RA) wrote a letter to Shurayh in which he said:
“Judge according to what is in the book of Allah, if there is nothing in the book of Allah, then according to the sunnah of the Messenger of Allah (pbuh). If there is nothing in the sunnah of the Messenger of Allah (pbuh), then judge according to the judgements passed by the righteous.” (Source: Tareekh al-Qada fee al-Islam, page 120)
If you want to read more Hadiths in whichUmar Ibn Khattab followed the way of the Prophet (p), click on the following link below and go to section “claim 5”:
http://discover-the-truth.com/2013/05/27/refutation-did-the-prophet-his-companions-prohibit-the-writing-of-hadiths-part-1/
CLAIM 4
Zayd ibn Thabit entered upon Mu’awiyah, who inquired him about a hadith, commanding someone to write it down, when Zayd said to him: “The Messenger of Allah (may God’s peace and benediction be upon him and his Progeny) ordered us not to write anything of his traditions.” So he effaced it. Abd Allah ibn Yasar is reported to have said: I heard Ali addressing the people saying: I invite whoever having a book (of hadith) to return and efface it. People before you perished due to their following the traditions of their ulama, and discarding the Book of their Lord.
Response: There is an abundance of Proof from Hadith that Ali Ibn Abi Talib (ra) followed the teachings of the Prophet (p):
1. Narrated Ali ibn AbuTalib: Hudayn ibn al-Mundhir ar-Ruqashi, who was Abu Sasan, said:
I was present with Uthman ibn Affan when al-Walid ibn Uqbah was brought to him. Humran and another man bore witness against him (for drinking wine). One of them testified that he had seen him drinking wine, and the other testified that he had seen him vomiting it. Uthman said: He could not vomit it, unless he did not drink it. He said to Ali: Inflict the prescribed punishment on him. Ali said to al-Hasan: Inflict the prescribed punishment on him. Al-Hasan said: He who has enjoyed its pleasure should also bear its burden. So Ali said to Abdullah ibn Ja’far: Inflict the prescribed punishment on him. He took a whip and struck him with it while Ali was counting. When he reached (struck) forty (lashes), he said: It is sufficient. The Prophet (peace_be_upon_him) gave forty lashes. I think he also said: “And AbuBakr gave forty lashes, and Uthman eighty. This is all Sunnah (standard practice). And this is dearer to me.” (Source: Sunan Abu Dawud Book #38, Hadith #4465)
2. Ali Ibn Talib was one of the keenest companions to obey and follow the Sunnah of the Prophet (p). Ali ra) said:
“I would not forsake the Sunnah of the Prophet (pbuh) for the opinion of anyone.”(Source: Fath Al-Baree 3/421)
3. He also said:
“I am not a Prophet, and I do not receive revelation, but I act accordance with the Book of Allah and the Sunnah of Muhammmed (pbuh) as much as I can.” (Source: Ash-Shafaa by Al Al-Qadee Iyad 2/556)
He further said:
“If I narrate something to you from the Messenger of Allah, then to fall from Heaven would be dearer to me than to tell lies about Him.” (Source: Musnad Ibn Hanbal volume 1, number 1086, Bukhari 3611 and Muslim 1066)
4. Ali used to encourage Muslims to adhere to the guidance of the Prophet Muhammed (p). He said in a sermon he delivered in Rabdah:
“Adhere to your religion, follow the guidance of your prophet and follow his sunnah. Whatever you do not understand, try to find the answer in the Quran: whatever the Quran approves of adhere to it, and whatever it disproves of, reject it.” (Source: Al Bidaayah wan Nihaayah 7/246 and it is Tarkh Al-Tabari as well)
5. After Ali (ra) came back from fighting the Kharijites he said in a eloquent speech to his companions and said:
“Follow the guidance of your prophet, for it is the best of guidance. Follow his sunnah, for it is the best of ways.” (Source: Al-Bidaayah Wan Nihaayah 7/319)
6. Ali Ibn Talib (ra) thinking positively of Hadith of the Prophet (p).
“If you are told a Hadith from the Messenger of Allah then take it in the best guided and most appropriate manner.” (Source:Musnad Ibn Hanbal volume 2/211)
7. Ali Abi Ibn Talib used to encourage people to visit one another and discuss issues of knowledge (Sunnah of the Prophet). He said:
“Visit one another and discuss Hadiths; do not neglect it lest they disappear.” (Source: Jami li Akhlaq Ar-rawi 1/236)
8. In another Hadith Ali (ra) said:
“Visit one another and discuss Hadiths, for if you do not do that, they will disappear.” (Source: Shraf Ashab Al-Hadith of Baghdadi page 93)
The Hadith they have used on Muwawiya, that has also been dealt with in the following link below. Go to section “claim 2”:
CLAIM 5
Ibn Qutaybah says: A large number of dignified Companions and favourites of the Messenger of Allah, upon whom be God’s peace and benediction, like Abu Bakr, al-Zubayr, Abu Ubaydah and al-Abbas ibn Abd al-Muttalib used to relate very few traditions from him (Prophet). Rather some others would never relate any hadith, among whom we can refer to Sa’id ibn Zayd ibn ‘Amr ibn Nufayl, who was one of the ten promised with paradise, as they claim.
Response: Jonathan Brown says the following on this:
“Interestingly, those companions who spent the most time with the prophet during his public life rank among the least prolific Hadiths transmitters. The prophet’s close friend and successor , Abu Bakr, his cousin/son in law, Ali B. Abi Talib and close advisor Umar Ibn Khattab are the sources for only 142, 536, and 537 Hadiths respectively. These prominent early Muslims, who were looked to as leaders responsible for decisions and religious rulings after the prophets death, seem to have preserved the spirit of Muhammed’s teachings in their actions and methods of reasoning rather than by citing his hadiths directly.” (Source: Jonathan Brown “Hadith Muhammed’s Legacy in the Medieval world” page 20)
CLAIM 6
Ibn Sa’d and Ibn Asakir reports from Mahmud ibn Labid that he said: I heard Uthman ibn Affan addressing people from over the pulpit: It is unlawful for everyone to narrate any hadith he never heard of during the time of Abu Bakr and that of Umar. Verily that which made me abstain from narrating from the Messenger of Allah was not to be among the most conscious of his Companions, but I heard him declaring: “Whoever ascribing to me something I never said, he shall verily occupy his (destined) abode in Fire.” Jami‘ bayan al-’ilm wa fadlihi,60 60. Jami’ bayan al-‘ilm, Vol.II, p.120.
All one has to do is read the above Hadith carefully and you will come to realise that Uthman (ra) did not want to hear any Hadith that HE never heard of at the time of Abu Bakr and Umar Ibn Khattab. So he never said “NEVER narrate anything from the Prophet (p).” He just said that he did NOT want to hear Hadith that HE himself never heard of at the time of Abu Bakr or Umar. The above Hadith shows that Uthman was in favour of hearing Hadith. Here is a little statement what Uthman Ibn Affan (ra) said when he became the leader of the Muslims:
“I have been given a responsibility and I have accepted it. Verily I am a follower (of the sunnah) and not an innovator. I promise you in addition to following the Book of Allah AND the Sunnah of his prophet (pbuh)... (Source: Tareekh Al-Tabari 5/443)
In Conclusion, the evidences I have shown is in my favour that the Companions did follow and practice the teachings of Prophet Muhammed (p). Those Rafida didn’t do nothing but twist, use fabricated Hadith. The whole reason they deceptively quoted those fabricated, weak Ahadith is to make it out to Muslims that the companions of Prophet (p) were astray, in other words they were disbelievers (Na uzubillah).
Is Orthodox Shahada Shirk?
No it’s not! It has come to my attention from some Hadith-rejecters, they say that we Muslims (Sunnah) are ‘committing shirk’ for testifying that ‘Muhammed (p) is a Messenger of God’. The correct Shahada (according to Hadith-rejecters) is below.
Surah 3:18 Allah witnesses that there is no deity except Him, and [so do] the angels and those of knowledge – [that He is] maintaining [creation] in justice. There is no deity except Him, the Exalted in Might, the Wise.
The way to say the Shahada,
“Lā ʾilāha ʾillā l-Lāh, Muḥammadur rasūlu l-Lāh” in English it means: “There is no god but God, Muhammad is the messenger of God.”
According to Hadith-rejecters, who are self-made Scholars, they say that we are ‘committing Idolatry (Shirk)’ for saying them words. Their claims are so ridiculous, they go as far as to say, that we are ‘exactly like the Christian trinitarians’. They conclude, because we use the name of Muhammad (p) in the declaration of faith, we equal Muhammed (p) with God. It is clear from a number verses, that we have to believe in the Messenger (p) in order to become a believer. Moreover, just because the name of Muhammed (p) is in the Shahada, it does not mean we as Muslims are making Muhammed (p) equal to God. Example: If I said, “A man and a dog were walking through the park”, am I showing equality between the two? No! The subject now I will deal with is what is “Shirk” (sin of idolatry or polytheism, i.e. the deification or worship of anyone or anything other than the singular God, or more literally the establishment of “partners” placed beside God)? I will let the Quran explain clearly, what “Shirk” means.
(A) Verily, Allah forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills;and whoever sets up partners with Allah in worship, he has indeed invented a tremendous sin. [Quran 4: 48]
(B) Verily! Allah forgives not (the sin of) setting up partners (in worship) with Him, but He forgives whom He wills sins other than that, and whoever sets up partners in worship with Allah, has indeed strayed far away. [Quran 4:116]
(C) Say (O Muhammad): “O people of the Scripture (Jews and Christians): Come to a word that is just between us and you, that we worship none but Allah (Alone), and that we associate no partners with Him, and that none of us shall take others as lords besides Allah. Then, if they turn away, say: “Bear witness that we are Muslims.” [Quran 3:64]
(D) Surely, they have disbelieved who say: “Allah is the Messiah [‘Îsa (Jesus)], son of Maryam (Mary).” But the Messiah [‘Îsa (Jesus)] said: “O Children of Israel! Worship Allah, my Lord and your Lord.” Verily, whosoever sets up partners (in worship) with Allah, then Allah has forbidden Paradise to him, and the Fire will be his abode . And for the Zalimun (polytheists and wrong-doers) there are no helpers. [Quran 5:72]
I believe there are enough verses here that explain what “ascribing partners” means. When you seek his help instead of Allah, when you are in need, you don’t pray to God, but instead to someone else. That is what “Shirk” means. Since these lying, deceiving cons have called us Muslims Mushriks (idol worshippers), I have a question, Can someone show me one proof, in any Authentic Hadith where we are commanded to worship Muhammed (p) instead of God? Can anyone show me where we are told in any Authentic Hadith, to seek prophets Muhammed (p) help when we supplicate (prayer) instead of God? Here is a recommended article that should be read for those people who are not familiar with what “Shirk” means. Proof that prophet Muhammed (p) name has to be said in the Shahada. Just because the name of Muhammed (p) is not in 3:18 it does not mean that it is not said somewhere else in the Quran, we don’t need word for word. The following verses proof that Muhammed (p) has to be said in the Shahada.
(A) Allah says: “Only those are the believers who have believed in Allaah and His Messenger, and afterward doubt not but strive with their wealth and their lives for the Cause of Allaah. Those! They are the truthful” [Quran 49:15]
(B) Believe in Allah and His messenger, and spend of that whereof He hath made you trustees; and such of you as believe and spend (aright), theirs will be a great reward. [Quran 57:7]
(C) O ye that believe! fear Allah and believe in His apostle and He will bestow on you a double portion of His Mercy: He will provide for you a light by which ye shall walk (straight in your path) and He will forgive you (your past): For Allah is Oft-Forgiving. Most Merciful. [Quran 57:28]
(D) Ye should believe in Allah and His messenger, and should strive for the cause of Allah with your wealth and your lives. That is better for you, if
ye did but know. [Quran 61:11]
(E) So believe in Allah and His messenger and the light which We have revealed. And Allah is Aware of what ye do. [Quran 64:8]
(F) Muhammad is the Messenger of Allah ; and those with him are forceful against the disbelievers, merciful among themselves. [Quran 48:29]
(G) When the hypocrites come to you, [O Muhammad], they say, “We testify that you are the Messenger of Allah.” And Allah knows that you are His Messenger, and Allah testifies that the hypocrites are liars.They have taken their oaths as a cover, so they averted [people] from the way of Allah . Indeed, it was evil that they were doing. That is because they believed, and then they disbelieved; so their hearts were sealed over, and they do not understand. [Quran 63:1-3]
What I want know is why Allah is saying, “they have taken their oaths as a cover (Junnatan)?” What does Allah mean by, “they have taken their oaths as cover”? Are they hiding something? Let’s take a closer a look at the Arabic word “junnatan” (cover), to get the full meaning what Allah means here. Edward Lane,
[1]
As read, Edward Lane explains that the word means, they were hiding, concealing something in their hearts. According to the following commentators they inwardly didn’t believe in the Messenger. Below is Commentary on chapter 63: verses 1-3 of the Quran by Muslim and Non-Muslims scholars.
E. M. Wherry says:
“These verse allude to the hypocritical and secretly disaffected inhabitants of Madina”[2]
Tafsir al-Jalalayn:
When the hypocrites come to you they say, with their tongues, in contradiction of what is in their hearts: ‘We bear witness that you are indeed the Messenger of God.’ And God knows that you are indeed His Messenger, and God bears witness, He knows, that the hypocrites truly are liars, in what they conceal, that which is contrary to what they say.
Ibn Katheer:
(When the hypocrites come to you, they say: “We bear witness that you are indeed the Messenger of Allah.”) meaning, `when the hypocrites come to you, they announce this statement and pretend to believe in it.’ Allah informs that there is no substance to their statement, and this is why He said, (Allah knows that you are indeed His Messenger,) then said, (And Allah bears witness that the hypocrites are liars indeed.) meaning, their claims, even though it is true about the Prophet. But they did not believe inwardly in what they declared outwardly, and this is why Allah declared their falsehood about their creed. Allah’s statement, (They have made their oaths a screen. Thus they hinder (others) from the path of Allah.) meaning, the hypocrites shield themselves from Muslims when they falsely and sinfully swear to be what they are not in reality. [3]
The above verse (63:1-3) is very clear. This shows and proves that people at the time of Prophet Muhammed (p) used to testify that Muhammed (p) was the Messenger of Allah, but Allah rebukes them for lying deep inside. In their hearts they didn’t believe in Muhammed (p). Another thing I would like to bring to attention, Allah didn’t rebuke them for TESTIFYING that he is a Messenger of Allah, but rebuking them what they concealed in their hearts, in other words they were liars, they didn’t believe in the Messenger.
I have seen some Hadith-rejecters use 63:1 against Orthodox Muslims and saying that it is aimed at us for saying Muhammed (p) in the declaration of faith, and they conclude that Allah is calling us (Muslims) the hypocrites. They are bunch of liars. If any of them who accuse us Muslims of such, had any intellect, they would know from this verse (especially Q 63:1-2), they are in no way aimed Orthodox Muslims. Actually, this gives proof without shadow of a doubt, that people who wanted to become Muslim, said Muhammed’s (p) name in the declaration of faith (Shahada). The commentators make it even more clear that the hypocrites in reality were not Muslim, they were fake. What they said outwardly, was in fact not true, what they concealed in their hearts. Quran 48:28-29 is another passage that proves that Muhammed (p) is said in the Shahada.
Even if some Hadith-rejecters are still not satisfied. Well explain to me why Allah said, “They have taken their oaths as a cover (Junnatan)?” If Allah is rebuking the Muslims, then why did Allah not say, “why are you people uttering Muhammed in the declaration of faith?” Why is it Allah rebuking them and saying “they have taken their OATHS as COVER (Junnatan)?” I want some answers from you Hadith-rejecters. I will conclude from this section: All the evidence I showed, supports my argument very strongly that Muhammed (pbuh) name was said in the declaration of faith in his time.
This last section is to do with, “Abu Huraira getting struck by Umar for saying the Shahada, adding the name of Muhammed (pbuh) in it”, this is according to hadith-rejecters. I will show the exact evidence what really happened. This is the quote from one website.
“The Shahadah testimony that is recited by the Sunnis originates from a fictional character by the name of Abu Hurairah and is recorded in the fake ‘hadith’. The hadith given below is from “Mishkat-ul-Masabih”, translation by Maulana Fazlul Karim, Volume 1, Chapter 1, no.27. (Published by the Book House, Lahore, Pakistan). As there are many versions of this hadith, the collections of Tirmidzi should also be read.The fake hadith regarding the Shahadah says: One day Abu Hurairah went to the people and told them that the Messenger had authorized him to go and tell them to recite the Shahadah “ash hadu anlaa ilaha illallhu wa ash hadu anna muhammadar-rasulullah”. Another version reads ” muhammadan abduhu wa rasuluhu”. The first person Abu Hurairah came across to give the Shahadah was Saidina Omar (later the second caliph). When Omar heard it he promptly punched Abu Hurairah in the chest and knocked him to the ground. Then Omar put his foot on Abu Hurairah’s neck and asked him how dare he utter such a blasphemy.”
Let’s see what really happened and get a better understanding of this. Let’s read,
Abu Hurairah: We were sitting around the prophet, and Abu Bakr and Omar were in company, when the prophet rose up from our midst and went out, and delayed his return: and we feared his being alone, and became anxious lest any harm should happen to him from his enemies. So we all got up and being the first to show anxiety, I came out to look for him, till I reached the garden wall of an Ansari of the tribe of Bani Najjar. I walked round the wall hoping to find an entrance, but did not find any, when at last I saw a drain leading into the garden from a well outside. I made myself small and entered and waited upon the prophet. He said “is it Abu Huraira?” I said, “Yes, O apostle of Allah.”
He said “How have you come?” I said, “You were amongst us, when you stood up and walked away, and delayed returning: at which we were alarmed lest any accident should happen to you while you were away from us, and we grew anxious, I being the first to do so. So I came to this garden and contracted myself like a fox entering his hole, and the rest are following me,” The prophet said “ Take these my shoes, and whoever meets you behind this garden-wall and bears witness that there is no god but Allah, believing in it from his heart give him the glad tidings of paradise.” The first person I met was Omar who said, “What shoes are these, O Abu Huraira?” I said, “These are the shoes of the prophet who has sent them by me in order that whomsoever I meet and he bears witness with sincere heart that there is no god but Allah, I should give him the joyful news of paradise.” Upon which Omar struck me on the breast, so that I fell down on my back and said, “Go back.” I went back to the prophet and sought his protection with tears, while Omar followed close after. The prophet said, “What is the matter with you, O Abu Huraira?” I said, I met Umar and gave him your message , whereupon he struck me on the breast, so that I fell down on my back, and told me to go back.The prophet then said, “What made you do it, O Omar?” Omar replied, O apostle of Allah, may my father and mother be thy sacrifice! Didst thou send Abu Huraira with thy shoes with the MESSAGE that he should give assurance of paradise to anyone he meets, who bears witness from his heart that there is no god but Allah?” The prophet said “Yes.” Omar said “Do not do so, for I am afraid that people rest content with this alone and abandon the active pursuit of righteousness. Therefore leave them alone, so that they may follow practical injunctions of religion.” Thereupon the prophet said “Leave them to it then.” [4]
The above Hadith is from “Mishkat Masabih”, in the same page it says the following, “The inordinate length of the tradition and the petty details such as their anxiety and alarm with any apparent cause, not finding a way into the garden except through a drain, the sending of shoes for no apparent reason and the thrust of Omar, cast doubt on this report.”
As you have read, Omar, never struck Abu Huraira because he added the name of Prophet Muhammed (p) in the Shahada, he struck him because people would just be content with that alone and stop praying or doing any righteous deed. There is doubt on this Hadith if it’s authentic.