A HISTORICAL BACKGROUND OF THE REFUTATION OF THE HADITH AND THE AUTHENTICITY OF ITS COMPILATION

The Ahaadith of Rasulullah ((Sallallaahu Alayhi Wasallam) have been
unanimously accepted by the entire Ummah as the source of Islamic Law, after
the Noble Qurãn. In fact, upon pondering, it can be concluded that the
entire Ahaadith contain the real essence of Islamic Law (Islamic Shariah) as
the Ahaadith comprise of the mubarak words, actions and approvals of the
Holy Prophet (Sallallaahu Alayhi Wasallam) who has interpreted the Noble
Quran and defined its object and purpose. However, it is regrettable that a
certain group of people influenced by the corrupt western culture and
civilization, have began refuting the Ahaadith.

In the beginning of the twentieth century, when the Western nations
dominated over Muslims, many Muslims of poor understanding and little
knowledge became overwhelmed by the Western Ideologies and concepts. They
opined that progress was impossible without upholding and adopting the
western lifestyle. They began propagating this concept among the masses. In
order to propagate this concept they distorted all the Islamic teachings
that opposed this western culture and ideology. This group was called the
modernists. Among the leaders of such groups were people like Sir Sayed and
Ahmed Khan of India, Taha Hussain of Egypt and Ziyad Khog of Turkey. It
should be borne in mind that the objects and aims of this group could not be
achieved without rejecting the Ahaadith because, the Ahaadith contain
detailed guidelines to every aspect of life which are totally opposed to
western norms and trends.

Consequently, a group among this cult began to negate the Ahaadith and
called themselves the "Quranic Group". Sir Sayed and his companion Moulvi
Chirag Ali were the founders of this movement in India. They did not negate
the Ahaadith completely, instead they rejected all those that were contrary
to their aims and objects and their limited understanding and reasoning even
though all these Ahaadith were authentically narrated. They discreetly
propagated that the Ahaadith are not legal Shariah proof in this age and
era. This led to the legalising of interest and usury; the rejection of the
Prophets, the denial of the Angels, the negation of Purdah and other
essentials of Islam, and moreover, legalizing of prohibited things.

Thereafter, Abdullah Chakardalwi formed a group called, Quranic Group and
his object was the total rejection of Ahaadith. This concept was further
promoted by Aslam Inerajpuri. Finally, Gulam Ahmed Parwez established this
erroneous belief among the masses through his influential writings. This
fitnah spread widely in his period (era). Basically this fitnah revolves
around 3 different beliefs viz.
1. The Holy Prophet's (Sallallaahu Alayhi Wasallam) mission was to deliver
the Quran only. Obedience is restricted to the Quran only. Adherence to the
Holy Prophet (Sallallaahu Alayhi Wasallam) is not binding upon us, nor was
it binding upon the Sahaba (RA). Divine Revelation was only in the form of
the Quran. Hence there is no need for the Ahaadith.
2. The Sayings of the Holy Prophet (Sallallaahu Alayhi Wasallam) were
binding and obligatory upon the Sahaba (RA) only, not upon us.
3. The teachings of the Holy Prophet (Sallallaahu Alayhi Wasallam) are
binding upon the entire Ummah. However, due to the Ahaadith being
unauthentic, we are not obliged to accept them

All these concepts are totally false and rejected. Numerous verses of the
Noble Quran, prove that divine revelation besides the Noble Quran, was
revealed to the Holy Prophet (Sallallaahu Alayhi Wasallam). Missions of the
Holy Prophet (Sallallaahu Alayhi Wasallam) as mentioned in the Noble Qurãn
is to teach and explain the Noble Qurãn and its wisdom. If the Ahaadith are
rejected, can this object of teaching and explaining the Quran be realised?
Another clear indication towards the authenticity of the Ahaadith is the
fact that the Noble Qurãn commands us to show obedience to the Holy Prophet
(Sallallaahu Alayhi Wasallam) together with obedience to Allah. In one
verse, obedience to the Holy Prophet (Sallallaahu Alayhi Wasallam) has been
regarded as the basis of Imaan. Logically, it is not possible to follow the
Quranic injunctions without the Ahaadith as the details of many Quranic
injunctions such as Salaat, Zakaat, Haj, etc. are explained in the Ahaadith.
The entire Ummah has accepted the authenticity of the Ahaadith in order to
make the divine injunctions practical. Can it be claimed that the entire
Ummah is misguided?

The fallacy of the second (concept) belief i.e. obedience of the Holy
Prophet is binding upon the Sahaba (RA) only, is evident and exposed that
needs no further elaboration. This concept implies that the Prophethood of
the Holy Prophet (Sallallaahu Alayhi Wasallam) was restricted only to the
period of his companions whereas numerous verses very clearly indicate the
opposite. - "O people I am a prophet to all of you". "We did not send you
except to all the people' as a giver of glad tidings and as a warner". "We
did not send you, except as a mercy to all the worlds". "Blessed is the one
who revealed the Furqaan that he may be a warner to the worlds".

Another question that arises with this concept is: Are the Sahaba who
witnessed the revelation of the Noble Qurãn more in need of its explanation
or are the ones that came after them more in need?

The third concept is also totally unacceptable because the Quran has reached
us through the same method as the Ahaadith have reached us. If the Ahaadith
are unauthentic, can one declare the Noble Quran unauthentic as well. The
divine promise of safe-guarding Noble Qurãn embodies the safeguarding of the
Ahaadith also, because the Ahaadith explain the Quran without which one
cannot practise upon the Quran.

THE STAGES OF THE COMPILATION OF AHAADITH
The Ahaadith were not compiled and codified in the time of the Holy Prophet
(Sallallaahu Alayhi Wasallam) like it is today. There existed no real need
for this as the Sahaba memorised virtually every word spoken by the Holy
Prophet (Sallallaahu Alayhi Wasallam). 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
Hazrat 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 Rasulullah (Sallallaahu Alayhi
Wasallam). Not only his speech but every action notion, indication,
approval, disapproval and deed of Rasulullah (Sallallaahu Alayhi Wasallam)
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 (Sallallaahu Alayhi Wasallam). Each partner
used to narrate to his companion what he had heard the Holy Prophet
(Sallallaahu Alayhi Wasallam) say. Extreme measures were taken to safeguard
the words of the Holy Prophet (Sallallaahu Alayhi Wasallam). Many of them
(did not know how to write) were not literate. However, the Sahaba who knew
how to write used to record and write down the Ahaadith as well. The
Ahaadith were recorded in the presence of the Holy Prophet (Sallallaahu
Alayhi Wasallam)

THE PROHIBITION OF RECORDING HADITH AND ITS ANSWER
The Holy Prophet (Sallallaahu Alayhi Wasallam) has mentioned in one Hadith,
'Do not record (write) from me anything except the Quran. Whosoever has
written anything should obliterate it. (Muslim vol.2 Pg.44)

This prohibition is of a temporary nature when the Quran was initially being
revealed (and there was a possibility of the hadith and Quran being mixed
up) so that the hadith and the Quran do not get mixed up. When this initial
period has passed and this possibility was ruled out, this prohibition
ceased and an order was given to write and record the Ahaadith as Allama
Ibne-Hajar has detailed in his commentary on Bukhari Shareef. Allama Nawawi
in the commentary of Muslim Shareef has stated that the prohibition was when
the mixing was feared. Thereafter when it was safe, permission was granted
for writing.

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:

1. MEMORISING THE AHAADITH
The most reliable method adopted by the Sahaaba (RA) to safeguard the
Ahaadith was through memory.

2. PRESERVATION THROUGH ACTION AND PRACTICE
This was another reliable means of protecting and safeguarding the Ahaadith.
The Sahaaba (RA) used to transform the words of Rasulullah (Sallallaahu
Alayhi Wasallam) into action immediately and every Sahaabi used to practice
upon the Hadith. This resulted in every word of Rasulullah (Sallallaahu
Alayhi Wasallam) becoming a practical action and deed, which was thoroughly
remembered and preserved. Therefore, many traditions contact the phrases:
"This is how I saw the Holy Prophet (Sallallaahu Alayhi Wasallam) carry out
and perform this."

This practical method was very effective in preserving the Ahaadith. It is
continuing upto this day.

3. WRITING AND RECORDING THE HADITH
This method was also customary in the prophetic era. This procedure had
passed through four stages (phases)

1. Recording of Ahaadith without any arrangement or sequence
2. Arranging the Ahaadith relating to certain subject (topic) or subjects
into one small book
3. Accumulating of various Ahaadith into one book.
4. Compiling Ahaadith and codifying.

The first two types of compiling were extensively practised during the time
of the Prophet (Sallallaahu Alayhi Wasallam) and the Sahaba (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 - Hazrat Abu
Hurrairah (RA) reports that the Holy Prophet indicated to a certain Ansari
Sahabi whose memory was weak, to write. One Ansari Sahabi (RA) used to sit
by Rasulullah (Sallallaahu Alayhi Wasallam) and listen to the Hadith; it
used to please him, but he was unable to memorise it. He complained to the
Holy Prophet (Sallallaahu Alayhi Wasallam) 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, Hazrat Amr bin Aas (R.A.)
reports, 'I used to record everything the Holy Prophet (Sallallaahu Alayhi
Wasallam) used to say with an incitation of (accumility) and gathering same.
The Quraish stopped me saying: "Do you write everything the Holy Prophet
(Sallallaahu Alayhi Wasallam) says? He is a human being, he speaks in anger
and happiness." I abstained from writing. I mentioned this to the Holy
Prophet (Sallallaahu Alayhi Wasallam) 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 Sahaabi
enquired, 'What is tying down knowledge?' The Prophet (Sallallaahu Alayhi
Wasallam) replied, 'It's writing.' (Mustadrak vol. 1 pg. 106)
4. The incident of Abu Shah Yemani is famous. Once the Holy Prophet
(Sallallaahu Alayhi Wasallam) mentioned an incident and upon the request of
Abu Shah the Holy Prophet (Sallallaahu Alayhi Wasallam) instructed the
Sahaaba 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)
Hadhrat Abu Hurayrah (Radhiallaahu Ánhu) is the greatest narrator of Hadith.
Despite this he says, 'No person has learnt more Hadith than me. However,
Abdullah bin Amr (Radhiallaahu Ánhu) used to write the Hadith and I should
not write.' This is clear evidence that Hadith used to be written in that
era. Hadhrat Abdullah bin Amr (Radhiallaahu Ánhu) 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 HADHRAT ALI (Radhiallaahu Ánhu)
Imaam 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 Hazrat 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 kaafir."

This Sahifa contained orders regarding, murder, compensations, capital
punishments, details of Zakaat and matters relating to non-Muslim citizens
in an Islamic State.

3. KITABUS - SAQAH
This collection was personally dictated by the Holy Prophet (Sallallaahu
Alayhi Wasallam). It contained details regarding Zakaat, Ushar etc.
According to some reports it seems as though this was written for the Zakaat
collectors. However, the Holy Prophet (Sallallaahu Alayhi Wasallam) left
this world before it was sent to them. This kitaab remained with Hazrat Abu
Bakr and Hazrat Umar (R.A.). Eventually Hazrat 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)
Imaam Muslim has reported that Hadhrat Jaabir (Radhiallaahu Ánhu) had
compiled a book on Hajj. Imaam 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 (Radhiallaahu Ánhu)
Hafiz ibn Hajar (RA) reports that Hadhrat Samoora (Radhiallaahu Ánhu) has
narrated a big (volume) chapter from his father. Imaam Muhammad ibn Sireen
(RA) reports that the Kitaab which Hadhrat Samoora (Radhiallaahu Ánhu) has
written for his children contains great knowledge.

7. SAHIFA SAAD IBN UBADA
Ibn Saad reports in 'Tabaqaat' that Hadhrat Saad (Radhiallaahu Ánhu) had a
collection of Ahaadith.

8. SAHIFA ABU HURAYRA (Radhiallaahu Ánhu)
Imaam Hakim mentions in Mustadrak that once Hadhrat Hassan ibn Umar narrated
a Hadith to Hadhrat Abu Hurayra (Radhiallaahu Ánhu). Hadhrat 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 (Radhiallaahu Ánhu) took out one Kitaab and swore an oath
that it was compiled by him.

10. SAHIFA AMR IBN HAZAM (Radhiallaahu Ánhu)
When the Holy Prophet (Sallallaahu Alayhi Wasallam) appointed Hadhrat ibn
Hazam (Radhiallaahu Ánhu) as a governor of Najran, he gave him a Sahifa
which was written by Hadhrat Ubayy bin Ka'ab. It contained orders regarding
cleanliness, purification, Salaat, Hajj, Umra, Jihaad, etc.

11. SAHIFA IBN MUBAARAK
Hadhrat Sa'eed ibn Hilaal says, 'When we frequented Hadhrat Anas bin Maalik
he took out a volume and said, 'I heard these from the Holy Prophet
(Sallallaahu Alayhi Wasallam). I have written it and preserved it.'
(Mustadrak Hakim vol. 3 pg. 54)

12. There are many other small Sahifas which the holy Prophet (Sallallaahu
Alayhi Wasallam) sent to the kings; and, other compilations which have been
omitted for the sake of brevity.

THE ERA OF HADHRAT 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 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 Hazrat Ali (R.A.) began to
fabricate false Ahaadith Hazrat 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 Hazrat
Umar bin Abdul Aziz (R.A.) who became the khalifa 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 Holy Prophet
(Sallallaahu Alayhi Wasallam), 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 Zohri - 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 -
Mu'atta Imam Maalik.

>From the above discussion we reach the following conclusion that: 1. The
recording and writing of hadith had began from the time of the Holy Prophet
(Sallallaahu Alayhi Wasallam).
2. Compiling had began in the time of the Sahaba (R.A.) especially in the
time of Hazrat Ali (R.A.);
4. Hazrat Umar bin Abdul Aziz strived in this matter and a large collection
was accumulated during his period;
5. Many books were compiled in the first century;
6. the objections and arguments of the Rejectors of hadith are fully
answered;
7. the fitnah of Rejection in hadith is old and detrimental to religion, in
fact rejecting the Quran;
8. the Ahaadith are a complementary and explanation of the Quran;
9. the safeguarding of the Quran entails the safeguarding of the Hadith.

And Allah Ta'ala Knows Best.

Prepared and compiled for the Jamiat (KZN) by: Mufti Abdul-Jaleel Qaasimi -
Sheikhul Hadith, Madrasah Ta'leemuddin (Isipingo Beach); Member, Jamiatul
Ulama (KZN)
Translated by: Moulana Haroon Abbasommar - Senior lecturer, Madrasah
Ta'leemuddin (Isipingo Beach); Imaam, Isipingo Beach Masjid; ex-President
and member, Jamiatul Ulama (KZN)

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