Light On the Muhammadan Sunnah Or Defence of the Hadith
Fabricating Lies Against the Prophet After His Death:
While lies were fabricated against the Prophet during his lifetime, it is to be observed that lies were multiplied and spread after his demise, with numerous Companions being there, and religion rendered vulnerable, and subject to people’s falsification. This falsity was even more increased after the death of Umar-since he, as is known, used to intimidate people (against relating hadith) – to the extent that the abundance of traditions attributed to
the Messenger of Allah appalled the eminent Companions. Muslim, in the introduction to his book, reported on the authority of Tawus that he said: This man (i.e. Bushayr 91 ibn Ka’b) came near Ibn Abbas and started talking to him. Ibn Abbas said to him: Go back to so and so hadith, when he returned. Then he again said to him: Return to so and so hadith, and so did he, saying: I know not what is the matter? Have you recognized all of my a hadith and denied this? Or denied my hadith as a whole but recognized this one? Ibn Abbas said: We used to relate hadith from the Messenger of Allah when no one could dare fabricating lies against him. But when people plunged into narrating extensively (with falsification) from the Messenger of Allah, we gave up relating hadith from him. 92
Bushayr ibn Ka’b al-Adwi came to Ibn Abbas starting narrating with reiterating the clause: “Said the Messenger of Allah”, till Ibn Abbas refused to give him permission to narrate beside being at odds with him. So he said: O Ibn Abbas, what is the matter that you disdain from listening to my hadith? Whenever I relate the Prophet’s hadith you turn away?! Ibn Abbas said: For a long period, when hearing someone saying: “Said the Messenger of Allah”, our eyes would forestall him, and our ears would be heeding to him. But when people mounted the obstinate and submissive (i.e. competed in narrating the hadith), we wouldn’t take (accept) from people except that of which we are assured!
Ibn Abi Mulaykah is reported to have said: I sent a letter to Ibn Abbas asking him to write me a book and keep it away from me. He said: What a sincere son; he wants me to choose the affairs for him thoroughly and conceal from him. He says: He asked to bring him the book Qada’ ‘Ali. Then he embarked on writing down some excerpts from it, declaring whenever passing by anything: By God, this issue was not judged by Ali unless that he might have erred!
It is reported that Abu Bakr ibn Ayyash said: I heard al-Mughirah saying: No one was regarding my relating from him (S) as true except some among the companions of Abd Allah ibn Mas’ud.
We be content with these texts indicating fabrication of lies against the Messenger of Allah during his lifetime and after his death. This abominable practice was not only done by the heretics and capricious and enemies of religion, but it was followed too by the upright, as will be manifest in the chapter “The Righteous Fabricators” in this book.
Sentence of That Who Lied Against the Prophet (S):
Al-Sam’ani is reported to have said: Whoever falsifies even one report (khabar), attributing it to the Messenger of Allah (upon whom be God’s peace and benediction), all the hadiths narrated by him should be rejected, 93 and disregarded. It is reported that Ahmad ibn Hanbal, Abu Bakr al-Hamidi and Abu Bakr al-Sayrafi have said: The narration of that who falsified the traditions of the Messenger of Allah should be rejected even if he repenting after that. 94 Ibn Hajar al-Asqallani is reported to have said: The ulama concur on considering fabrication of a lie against the Messenger of Allah (upon whom be God’s peace and benediction) as a rough thick act since it is among major sins. Al-Shaykh Abu Muhammad al-Juwayni has even gone to extremes, and issued a verdict considering as a disbeliever whoever practises such a behaviour, the opinion which is shared by al-Qadi Abu Bakr ibn al-Arabi. Whereas ignorant be those among the Karamites (dignity-seekers) and some of ascetics, who hold that: To fabricate a lie against the Prophet is permissible when it is intended to consolidate the religion and conduct (tariqah) of Ahl al-Sunnah, and temptation and intimidation, making excuses by claiming that menacing was revealed in regard of that against whom a lie was fabricated, not regarding that on whose behalf it was lied. This argument is invalid outright, as threatening with torment concerns that whose hadith was falsified whether on his behalf or against him. And religion, thanks to God, is perfect needing not to be strengthened by falsity. 95
To Lie Against the Prophet Is a Major Sin:
In his Ta’rikh, Ibn Asakir reports on the authority of Wathilah ibn al-Asqa’ as saying: “I heard the Messenger of Allah saying: When someone attributing to me something I never said, is counted among major sins.
Under chapter of “Forbidding Narration of the Composed hadith” in Sharh Muslim, al-Nawawi says: “In prohibiting falsity against him (upon whom be God’s peace and benediction) there is no difference between that which is related to rules (ahkam) and that which is devoid of rule like temptation, intimidation, and counsels and other than these, which all being unlawful and among major sins and the most abominable vices as unanimously agreed by the most authentic Muslim scholars”…till he said: Men of resolution and determination have unanimously concurred on prohibiting falsity against common people, so how would be the case with that whose saying is legislation, speech is revelation (from God), and falsity against him is falsity against Allah the Most High.
Degrees of the Companions: 96
The Companions were not at one level in fiqh and knowledge, nor of equal degree in recognition and apprehension. But they were in diversified classes and dissimilar ranks, like all ordinary people throughout ages: “Such has been the way of Allah concerning His creation, and never shall thou find in the way of Allah any change.”
In his Muqaddimah, 97 Ibn Khaldun says: “The Companions in tot were not able to issue verdicts, nor religion was taken from them all. But this was specialty of the holders of the Qur’an, aware of its abrogating and abrogated (nasikh wa mansukh), and mutashabah and muhkam, with other indications, according to what they received from the Prophet (upon whom be God’s peace and benediction), or from whoever heard it (Qur’an) from them, the magnates among them. That is why they were called al-qurra’ (the reciters), due to their reciting of the Book, as the Arabs were illiterate, the fact
entailing that those known of reciting the Book were distinguished with this epithet, due to its (Book’s) being estranged among people and this state kept on to be as the prior matter in religion.”
Muhammad ibn Sahl reports on the authority of Ibn Abi Khaythamah, from his father, 98 as saying: Those who were responsible for issuing fatwa (verdict) during the lifetime of the Messenger of Allah, being three from among the Emigrants (Muhajiran): Umar, Uthman and Ali, and three from among the Helpers (Ansar): Ubayy ibn Ka’b, Mu’adh ibn Jabal and Zayd ibn Thabit.
Abd al-Rahman ibn al-Qasim reports from his father as saying: At any time any issue happening to Abu Bakr al-Siddiq needing consultation with sagacious people, he would summon some men from al-Muhajirun: Umar, Uthman and Ali and some from among the Ansar as Abd al-Rahman ibn Awf, Mu’adh ibn Jabal, Ubayy ibn Ka’b and Zayd ibn Thabit. All these men were able to issue verdicts in religious issues during the caliphate of Abu Bakr, who kept on this procedure for a time. And when Umar attained to power, he used to call in these men for consultation.
In Sahih Muslim, Masruq is reported to have said: I followed up the news about the Companions of the Messenger of Allah, upon whom be God’s peace and benediction, and discovered that all their knowledge ended with six people: Umar, Ali, Abd Allah, Mu’adh, 99 Abu al-Darda’ and Zayd ibn Thabit, and then nosed about the news of these six, finding their knowledge be originated from Ali and Abd Allah. 100
In A‘lam al-muqi’in, Ibn al-Qayyim reports on the authority of Masruq that he said: I kept company with the Companions of Muhammad (upon whom be God’s peace and benediction), and they proved to be like ikhkhadhah 101 (pool, pond), that quenching the (thirst of) equestrian and the passengers. And the pond at which if all the earth (people) stop, it would satisfy them, and Abd Allah is among that pond.
Al-Bukhari and Muslim reported that the Prophet (S) said: The parable of guidance and knowledge cared by Allah is that of abundant rain
falling on a land, that may be pure 102 (fertile) receiving the water and growing much pasture and grass. Or it might be barren so as to retain water inside it, with which Allah benefiting people through drinking, watering and cultivating the land. The same rain Allah might send to other folk, who be like a low land that neither retaining water nor growing herbage.
‘Amir is reported to have said: The ‘ulama of this Ummah after its Prophet being six: Umar, Abd Allah and Zayd ibn Thabit, who when Umar uttering something and these two saying something, their words would be conforming and pursuant to his. And (they are) Ali, Ubayy ibn Ka’b and Abu Musa al-Ash’ari, who when Ali disclosing any utterance and they uttering something, their saying would be conforming to his. He said also: The judges of this Ummah are only four: Umar, Ali, Zayd and Abu Musa al-Ash’ari. And the sages of this Ummah are four: ‘Amr ibn al-‘As, Mu’awiyah ibn Abi Sufyan, al-Mughirah ibn Shu’bah and Ziyad.
Divergence among Companions in Narrating Truthfully:
Umar (ibn al-Khattab) believed in (truthfulness of) Abd al-Rahman ibn Awf and said to him: You are the righteous and approved man to me. In expounding this report, al-Dhahabi said: Though the Companions of the Messenger of Allah be just, but the degree of this justice differs from one to another. The evidence for this can be clearly observed when Umar affirming his being content with Abd al-Rahman’s reporting, while telling Abu Musa al-Ash’ari when asking permission to enter upon him and narrate (hadith): Bring someone to testify and confirm your narration. 103
Companions’ Reporting from Each Other and from the Followers:
It is to be noted that not all the traditions reported from the Companions, which they narrated from the Messenger of Allah, and were
written down in books, have been heard by them from the Prophet orally, or taken from him through dictation, but they (Companions) were reporting from each other. It was common among them that when anyone having not heard hadith from the Prophet directly, he would take from that who heard it from him (S). When it comes to conveying it, he would never report it on the authority of that Companion from which he received it, but would attribute it directly to the Prophet without referring to the Companion’s name. This practice was due to the numerousness of the Messenger’s meetings, and their being held in different times and places, making it infeasible for all the Companions to attend each and every meeting by person, but some attending this meeting and some others that one.
In his book al-Ihkam fi usul al-ahkam, 104 al-Amudi reports that Ibn Abbas – due to his youth – has never heard from the Messenger of Allah but only four traditions. When reporting from the Messenger of Allah the hadith “Usury only occurs when buying on credit”, and that the Prophet kept on pronouncing talbiyah (during hajj) till pelting the Aqabah stone, he said – when inquired about it – regarding the first part: It is reported to me by Usamah ibn Zayd. And about the second report he said: I have been informed of it by my brother al-Fadl ibn al-Abbas. Further when Abu Hurayrah reported that the Prophet (S) said: Whoever entered upon the morning in a state of ritual impurity (junub) during Month of Ramadan, his fasting is invalid”, he was questioned about its source. In reply he said: By the Lord of Ka’bah, it was not me who said it but it is uttered by Muhammad! Then he resumed by saying: It is reported to me by al-Fadl ibn al-Abbas. 105
Al-Bara’ ibn ‘Azib is reported to have said: “You have to know that the traditions we are relating to you have not necessarily been heard from the Messenger of Allah, upon whom be God’s peace and benediction, but only some of them we have heard, and some others we are relating to our companions.”
In regard of the Tabi’un, they used to transmit the reports
A’mash as saying: I said to Ibrahim al-Nakha’i: When relating anything
to me you should mention its sanad 107
(chain of narrators). He said to him: When informing you: So and so
reported to me from Abd Allah, it means he himself related to me. And
when saying: I was told by Abd Allah, it indicates that some narrators
reported to me from him. Thereafter al-Amudi is reported to have said:
This habit remained so common among the Sahabah and Tabi’un with no one
negating it, till rendering to a unanimity.
At the time when the Companions were narrating from each other, they were also relating from the Tabi’un, the fact confirmed by hadith scholars in their books, to which whoever desiring can refer.
Under the bab: “Riwayat al-Akabir ‘an al-Asaghir” (Narration of the magnates from the juniors) Ibn al-Salah and others are reported to have said: Ibn Abbas, the three Abds and Abu Hurayrah and others used to report from Ka’b al-Ahbar – the Jew who deceptively embraced Islam – during the caliphate of Umar, counting him among the leading Tabi`un, making him then a master over Muslims. In his Alfiyyah,
Seniors have been reporting from juniors,
In age or in knowledge and rank,
From him Companions take from Followers,
A follower receiving from follower of followers,
Like the erudite taking from Ka’b and al-Zuhri,
Reporting from Malik and Yahya al-Ansari
Al-Shaykh Ahmad Muhammad Shakir (may God’s mercy be upon him), in expounding this Alfiyyah, says: Classified under this type is the Companions’ narrating from the Followers, as in the case of reporting of the erudite Abd Allah ibn Abbas and other Abds, Abu Hurayrah, Mu’awiyah and Anas and others from Ka’b al-Ahbar!
But it is worth mentioning that the Companions – as we previously exposed – when reporting from their brethren or followers, were never
indicating that their traditions being received through the means of riwayah from others. Rather, they used to cite narrations during the occasions requiring citation of hadith, however lengthy be the time, without any reference to those from whom they heard these traditions, attributing them to the Prophet (S) directly. They kept on this process and practice till the occurrence of the sedition (fitnah), after which they would start to exclaim: Inform us the names of your rijal! (i.e. refer us to chain of narrators).
Ibn Sirin is reported to have said: They were not inquiring about the isnad (chain of transmission), but as the fitnah
From him Muslim reports: People experienced an age where no one asking about the chain (isnad) of any hadith, but on the occurrence of the sedition, people embarked on inquiring about chain of hadith. From him too, in Sunan al-Tirmidhi it is reported: During the early time people would never inquire about the isnad! But as the fitnah erupted, they started to inquire. He added: A man would relate to me, and I would never suspect or accuse him (of lying), but I would suspect that who being superior to him, and higher in rank.
The Followers used to narrate from the followers of the followers, the example for which can be found in the relation of al-Zuhri and Yahya ibn Sa’id al-Ansari from Malik who was their disciple.
What is uncommon for the intelligent, as al-Suyuti said in his Alfiyyah – to see a Companion reporting a hadith from a follower, from another Companion. The example for this is the narration of al-Sa’ib ibn Yazid the Companion, from Abd al-Rahman ibn Abd al-Qari, the follower (Tabi’i), from Umar ibn al-Khattab, from the Prophet (S) that he said: “That who sleeps with neglecting a section (of the Qur’an) or a part of it, reading it in between dawn and noon prayers, it would be prescribed for him as if he had recited it during night.” This hadith is reported by Muslim in his book (Sahih), to which belongs the hadith “Not equal are those who sit (holding back)”. Al-Hafiz al-Iraqi has collected twenty traditions of
the same kind of this.
Bushayr is the diminutive of the name Bishr. He was reporting from Abu Dharr and Abu al-Darda'' and authenticated by Ibn Sa'd' and al-Nasa'i. Refer to the chapter "Fabrication in Hadith and Its Causes" which will come later on.
If people rode out dangers and experienced difficulties during the era of Ibn Abbas, so how would be the case with those who succeeded him? And they, as I quoted before the utterance of Abu Bakr, used to relate from the Messenger of Allah traditions regarding which there was disagreement among them!
Al-Nawawi, al-Taqrib, p. 14.
Ikhtisar ulum al-hadith, p. 111.
Fath al-Bari, vol. VI, p. 389.
I have dedicated a separate chapter for reliability of the Sahabah.
Beirut Edition, p. 446.
Tabaqat Ibn Sa'd, vol. IV, p. 168.
According to a narration of Ibn al-Qayyim in his book A'lam al-muqi'in, Ubayy ibn Ka'b instead of Mu'adh.
He is Abd Allah ibn Mas'ud.
Ikhadhah is the pond.
In another narration: a good section. All these reports can be found in Tabaqat Ibn Sa'd vol. II, pp. 109, 110.
Siyar a'lam al-nubala' of al-Dhahabi, vol. I, p. 48. Refer to p.
In vol. II, pp. 178-180. In al-Wabil al-sayyib, Ibn al-Qayyim says: The traditions collected by Ibn Abbas, to be uttered by the Prophet (S) have not reached twenty in number. Ibn Mu'in, al-Qattan, and Abu Dawud in his Sunan say that he has reported only nine traditions, due to his youth … but despite this fact, Ahmad has ascribed to him 1696 traditions in his Musnad.
There is an interesting story for this hadith, which can be seen in the biography of Abu Hurayrah which I published twice under the title Shaykh al-mudirah.
The mursal reporting of the hadith, is the riwayah in which no reference is made to the name of the narrator who reported it from the Prophet (S).
The musnad tradition is that one whose sanad (chain of transmitters) continues successively till its last narrator. The Followers used to adopt in this regard the method followed by the Companions in reporting traditions which they didn't hear from the Prophet directly, but took them from other Sahabah, whose names were not mentioned by those who took the ahadith from them.
In vol. II, pp. 178-180.
In p. 237.
The fitnah (sedition) exacerbated after elapse of several years of the caliphate of Uthman. In respect of the fitnah, I cite this report from al-Zuhri, who said: When Uthman assumed caliphate, he remained for twelve years as a ruler, during six of which no one could harbour malice against him, beside his being dearer to Quraysh than Umar ibn al-Khattab! Because Umar was so stern in treating people, but when Uthman came to power he showed leniency to people and granted them donations, disregarding them after that, preferring his relatives and household during the second six years. He gave his orders to give Marwan the land-tax of Egypt, donating as much money as he liked to his kins, interpreting in this regard of his own, borrowing from the treasury a lot of funds saying: Abu Bakr and Umar did not take their share of these estates, but I took and distributed them among my relatives! So people disapproved this of him (Tabaqat Ibn Sa'id, vol. II, p. 34). Refer also to my book Shaykh al-mudirah, the chapter: "How was the Umayyad State Founded."