Refutation: Did the Prophet & his Companions Prohibit the writing of Hadiths? Part 1
بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ
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 (Source: http://www.oocities.org/)
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.
(Source: Mufti Abdul-Jaleel Qaasimi “A Historical Background of the Refutation of the Hadith and the Authenticity of its Compilation http://www.beautifulislam.net/hadith/refuting_hadith.htm)
--------------------------
Refutation: Did The Prophet & His Companions Prohibit The Writing Of Hadiths? Part 2
بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ
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 in read.
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:
https://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 they may 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”:
https://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.
No comments:
Post a Comment