Transcript for:
الدفاع عن ادعاءات تدوين الحديث

Peace be upon you! Was the Sunnah codified 200 years after the death of the Prophet (PBUH)? Did the Sunnah remain oral for two whole centuries, and then the codification began? ''A response to the Sunnah rejectors'' series. ''Despite the sifting efforts that took place two centuries after the beginning of Islam...'' ''Despite the sifting efforts that took place two centuries after the beginning of Islam...'' ''The sifting efforts took place two centuries after the beginning of Islam''! Two centuries?! You are nuts! But before we respond to this nonsense, who in the world set the criteria by which this sifting took place? Let's listen to what this know-it-all has to say! ''And the criteria set by the ancients, including Al-Bukhārī, Muslim and others, especially in what was called Al-Jurh and Ta’deel...'' '' Al-Jurh and Ta’deel''! I have a feeling he's talking about a romantic wound (He says ''Jurh'' instead of ''Jarh'')! ''Ilm Al-Jarh wa Ta'deel was founded by Al-Bukhārī and Muslim''! This is the intellectual level of those who criticize the Sunnah in our countries! It is Allah (alone) Whose help can be sought! They do not know anything about the method of ilm al-ḥadīth (i.e. The Science of Ḥadīth). And they think, due to their extreme strange ignorance, that Al-Bukhārī is the first to collect the ḥadīths of the Prophet Muhammad (PBUH). I imagined if one of these people went to Al-Bukhārī's assemblies for knowledge (i.e. majlis al-'ilm), which used to be attended by twenty thousand of the great scholars of ḥadīth, and then said to this imām, how did you collect the ḥadīths of the Prophet (PBUH) two centuries after his death? This event would definitely have become one of the most famous news of fools and idiots, and it would have definitely become the most famous joke that people would tell each other at that time. Unfortunately, this joke is repeated by the Sunnah rejectors in our countries as being true. ''A response to the Sunnah rejectors'' series. The predecessors of this nation (i.e. Early scholars / Salaf) did not leave any suspicion except that they clarified it to people, except that they revealed what was in it of falsehood to people, but I do not know of anyone of them who responded to this suspicion, which is the suspicion that the the writing of the ḥadīth of the Prophet (PBUH) took place late, 200 years, two centuries, after the death of the Prophet (PBUH). How was the writing of the ḥadīth delayed all this time? ''which took place two centuries after the beginning of Islam...'' Why on earth did they not respond to this suspicion? The answer is: because this is not a suspicion, but rather a scandal; a scandal which reveals their ignorance of the axioms of Islam, ignorance of the ABCs of Islam. The Sunnah, O geniuses of this era, was written during the life of the Prophet (PBUH). Yes, it was written during the prophetic era. Kitab As-sadaqāt wa Ad-diyāt wa Al-fara'idh wa As-sunan (a letter which included the rules of inheritance, the sunan and the rules concerning blood money) sent by the Prophet (PBUH) with 'Amr ibn Hazm to the people of Yemen, is a book of prophetic ḥadīths. This book was written during the lifetime of the Prophet (PBUH). The book of 'Abd Allah ibn ʿAmrū ibn al-ʿĀṣ is a book of prophetic ḥadīths written during the prophetic era. The total number of the ḥadīths of this book is a thousand ḥadīths written by 'Abd Allah ibn ʿAmrū ibn al-ʿĀṣ during the prophetic era. And this book is called As-Saḥifa as-Sadiqah ("The Truthful Script"), and this book was passed down from Abd Allah ibn ʿAmrū ibn al-ʿĀṣ to his grandson 'Amr ibn Shu'aib, and a large part of it was narrated by Imām Aḥmad in his Musnad. There are many ḥadīths from this book in Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim. This book, As-Saḥīfah as-Sadiqah, has been passed down through generations, and has received care, preservation and circulation through time. Also, Anas ibn Mālik's book. When was it writen? It was written during the time of the Prophet (PBUH). Saad ibn Ubādah's book, when was it written? Many books were written during the time of the Prophet (PBUH), and during his life. ''A response to the Sunnah rejectors'' series. What was written at the conquest of Mekkah by order of the Prophet (PBUH) to Abu Shāh al-Yamanī. I wish you had read before you said all that nonsense. There are 52 Companions who wrote Ḥadīth during the life of the Prophet (PBUH). Then the followers came and transmitted from the Companions what they wrote and what they memorized. 800 followers (i.e. Tābi'ūn) narrated on the authority of Abū Huraira, the venerable companion, may God be pleased with him. There were hundreds of Ḥadīth writers in the generation of followers. The generation of the followers are the disciples of the Companions. Hundreds of followers wrote Ḥadīth on the authority of the Companions. The most famous of them was Hammam ibn Munabbih, the author of the ''Sahīfah'' (i.e. book / script) that reached us in full. Hammam's book, which he wrote a few years after the death of the Prophet (PBUH) is available to us today. 14 followers wrote Ḥadīth on the authority of Jāber ibn Abdullāh, the venerable companion (RA). 9 followers transmitted Ḥadīth from ibn Abbās, may God be pleased with them both. And his books could fill a camel's load (wiqr ba'ir i.e. metaphor for his being prolific). And then the idiot atheists of the End of Time come to tell us that Ḥadīth was written 200 years after the death of the Prophet (PBUH), as if they were addressing a group of cows that do not know anything about their religion, and do not know how to defend it in front of this nonsense. If you typed Humam ibn Munabbih's book on the Internet, you would have found this book exists to this day. There is an original copy of it in the Damascus Library and another one in Berlin. And the ''Sahifah'' was transmitted in full by Imām Ahmad in his Musnad. We are explaining axioms to them! The number of the Sunnah writers from amongst the followers is 252. 252 of the followers wroteḤadīth on the authority of the Companions, and this, of course, not to mention the thousands of those who memorized Ḥadīth and transmitted it orally. Abu Huraira as we said, there were 800 followers who memorized Ḥadīth and wrote it on his authority. The writing of Ḥadīth began during the prophetic era. And the followers wrote Ḥadīth (as well). Among the most famous followers were Sa'id ibn Jubair and Mujāhid ibn Jabr, the students of ibn 'Abbās, and each of them had a Ḥadīth book, so we have Sa'id ibn Jubair's Sahīfah and Mujāhid ibn Jabr's Sahīfah. By the way, ''Sahīfah'' means book. By the way, ''Sahīfah''' means book. And there is also Abu az-Zubayr Muhammad ibn Muslim, a student of Jābir ibn Abdullāh, and he also had a Ḥadīth book. And there is the book of Ayyub As-Sakhtiānī, Urwa ibn az-Zubayr’s book, Khālid ibn Ma’dan’s book, Abu Qilābah’s book, and al-Hasan al-Basri’s book. And many of the followers had Ḥadīth books written a few years after the death of the Prophet (PBUH). The writing of Ḥadīth has been continuous and has not stopped since the time of the Prophet (PBUH). ''A response to the Sunnah rejectors'' series. Who was the first to think of collecting all the ḥadīths of the Prophet (PBUH) in one book? As for the idea of ​​collecting all ḥadīths in one book, which is what is called codification, codification is not the same as writing; writing is one thing and codification is another. Writing Ḥadīth, as we said, took place at the time of the Prophet (PBUH). But codification, which means collecting all the ḥadīths in one book; the first person who thought of it was...who would you say? The first person who thought of collecting all the ḥadīths of the Prophet in one book was Omar Ibn Al-Khattāb, may God be pleased with him. He consulted the senior Companions on this, and they agreed with him on that, that is, to collect all the ḥadīths in one book. But he changed his mind, may God be pleased with him, so that the Qur’an could take root in the hearts and not be mixed with the Sunnah, because the people were newly introduced to the Qur’an. At that time, most Muslims on earth had converted to Islam only a year or two ago. So he decided, may God be pleased with him, to be patient with the people and not to be in a hurry to collect the Sunnah so that the Qur’an could take root in the hearts. For the Sunnah is preserved, transmitted and written. No fear for it! But if it was codified and distributed to the metropolises, it would have verged on the Qur’an and there is a high risk that it would be confused with it. So, he, may God be pleased with him, postponed this project until the time of Katheer ibn Murrah came. He is a student of Omar Ibn Al-Khattāb, may God be pleased with him. And Katheer ibn Murrah was acquainted with seventy Companions who witnessed the Battle of Badr. He was a disciple of Mu'adh ibn Jabal, Sa'd ibn As-Samit and many of the Companions. Then he began his project of the codification of the Sunnah, that is, to collect all ḥadīths in one book. So, O virtuous ones, the writing of Ḥadīth took place at the time of the Prophet (PBUH), and the codification began in the generation of the students of the Companions. (sound effects) And the project of Katheer ibn Murrah is a great project that was under the supervision of the great follower 'Abdul 'Azīz ibn Marwān, who was the ruler of Egypt for twenty years. After 'Abd al-'Azīz ibn Marwān came his son Omar ibn 'Abd al-'Azīz, the Rightly-Guided Caliph, who completed his father's project of codifying the Sunnah. So he ordered Abu Bakr ibn Hazm and ibn Shihāb az-Zuhri to complete the project of Katheer ibn Murrah. So the codification of all ḥadīths started at a very early stage. Atheists say that the Sunnah was not written until 200 years after the death of the Prophet (PBUH). Such losers! Such loosers indeed! The Sunnah is preserved and will remain preserved by the preservation of God for His Book. And the Prophet (PBUH) commanded that it be written in his life. Abu Hurairah narrated that the Messenger of Allah (PBUH) gave an address. So he mentioned a story in the Ḥadīth, and Abu Shāh said: 'Have it written for me O Messenger of Allah! So the Messenger of Allah (PBUH) said: 'Write it for Abu Shāh.'" 'Abdullāh ibn 'Amr ibn al-'As narrated: I used to write everything which I heard from the Messenger of Allah (PBUH). I intended (by it) to memorise it. The Quraysh prohibited me saying: Do you write everything that you hear from him while the Messenger of Allah (PBUH) is a human being: he speaks in anger and pleasure? So I stopped writing, and mentioned it to the Messenger of Allah (PBUH). He signalled with his finger to his mouth and said: Write, by Him in Whose hand my soul lies, only right comes out from it. The Sunnah was written in the life of the Prophet (PBUH) by virtue of his command. Abu Huraira used to dedicate a third of the night to memorize theḥadīths of the Prophet (PBUH). The Sunnah was written and memorized at the time of the Prophet (PBUH). And when 'Abdullāh ibn Omar was asked which of the two cities will be conquered first, Constantinople or Rome, he called for a box, (i.e. asked for a box), and took out a book from it, a book of ḥadīths, and Abdullah said: While we were around the Messenger (PBUH), “writing”; pay attention to the word “writing”, While we were around the Messenger (PBUH), the Prophet (PBUH) was asked which of the two cities will be opened first, Constantinople or Rome, The Prophet (PBUH) said: The city of Hercules will be opened (conquered) first, that is Constantinople. So the fact that the Companions used to write ḥadīths is known to every Muslim who is knowledgeable about his religion. ''A response to the Sunnah rejectors'' series. How beautiful it would have been if the Sunnah of the Prophet(PBUH) had been written down immediately after his death. Some people may say that if the Sunnah had been codified from day one, that is, if all ḥadīths had been collected in one book from day one, those who are predjudiced against the Sunnah would have had no pretext at all. Isn't it? This is not true. because writing is not prerequisite for authenticity, and authoritativeness does not rely on it. For the Arabs, writing does not bespeak definitiveness, or confirmation, as memorization does. It is only through memorization that we got to know the history of Arabs, and the pre-Islamic poetry. And the Prophet (PBUH) did not order to write down the manner or times of prayer, because writing is not one of the prerequisites for authoritativeness. Also, the authoritativeness of the Qur'an is not based on the fact that it was written. People, to this day, learn the Qur'an through oral transmission. The Quran is an audio book, not a paper book. The pronunciation of each letter from the Book of God has been transmitted from the mouth of the Prophet (PBUH). And you learn the Qur'an from the mouth of your sheikh. And you can not obtain ''ijāzah'' (technically, Ijāzah in Quran is a license authorizing its holder to transmit the Quran, which is issued by someone already possessing such authority) without oral transmission. And your sheikh got the ijāzah from the mouth of his sheikh. The Sanad of the Qur'an transmission can be traced to the Prophet (PBUH). And the Qur’an is not printed until it is reviewed by the people who are knowledgeable about the chains of transmission who received the Qur’an through oral transmission from the mouth of the Prophet (PBUH). The Qur’an is an audio book, and the authoritativeness of the transmission of the Qur’an does not lie in the fact that it has been codified, but rather in the fact that it is preserved within the breasts (memorized). The Qur'an should not be learnt from someone who is ''mus'hafi' i.e. someone who learnt it from the ''mushaf' (witten copy), as opposed to someone who memorized it through oral transmission at the hands of a sheikh who has an ijazah. Qur'an should be learnt from those who received it orally through chains of transmission which can be traced to the time of the Prophet (PBUH). Reliance in the transmission of the Qur'an is on the preservation within the breasts, (i.e. memorization) not on the preservation of the Masaahif. The Qur’an is an audio book, and Ḥadīth is an audio narration. Ḥadīth was transmitted orally from the mouth of the Prophet (PBUH) in all the Ṭabaqāt (i.e. tabaqah is a group of narrators who have the same age and have acquired Ḥadīth knowledge from the same shaykhs.) The Qur’an is codified? Yes, it is codified and preserved within the breasts. And so is the Sunnah. Is it codified? Yes, it is codified and preserved within the breasts. And the authoritativeness of preservation within the breasts is the basis for the transmission of the Qur’an and the Sunnah, not codification. That is why when the Qur’an was codified during the time of Uthmān ibn Affān, may God be pleased with him, how many copies did we have? Six copies. Six copies in the entire Islamic nation. Mushaf Al-Imam with Uthmān, Mekkah's copy, Egypt's copy, Iraq's copy, Levant's copy, and Yemen's copy. People have been transmitting the Qur’an orally over the centuries, and the same is true of Ḥadīth. Yes, it was written during the life of the Messenger (PBUH), but it was originally transmitted through continuous authentic chains of transmission, orally, through the preservation within the breasts. So the authoritativeness of the Qur'an did not come from its codification. And so is the authoritativeness of the Sunnah i.e. it's the result of being preserved within the breasts. (sound effects) Question OK, the question here is why codification does not prove the authoritativeness of the transmission? I mean, how can memorization be more adequate, more perfect, and more accurate than codification? How could this be? Why were the people of knowledge in favour of the orally transmitted ḥadīth when it was in conflict with a written ḥadīth. Why was that? Why did they give the oral ḥadīth priority over the written? Al-Aāmidi said: ''Oral transmission is more adequate (more reliable).'' Why? Al-Aāmidi said: ''because it is not prone to alteration /distortion and error.'' Impartial, accurate, perfect oral transmission has priority over codification, because it is not prone to alteration and error. The hafiz (i.e. a Muslim who knows the Qur'an or Sunnah by heart) has better mastery of what he says, better knowledge of it and more accurate understanding of its intended meaning. He knows what he says and knows the meaning of what he says. And the Arabs are known for the power of memorization, and they transmitted their history with the power of memorization. The problem with writing is that it does not ensure accuracy, perfection. Anyone who writes is liable to forget. Anyone who is accustomed to writing every piece of information forgets it quickly. There is the possibility of error and the inaccuracy of what is written may change the meaning. If you alter one single letter, the meaning of a ḥadīth may change completely, while the one who recites it from his memory will generate in you an amazing reassurance about its reliability. Imagine if ten men narrated a ḥadīth from their memory, and they are not acquainted with one another, and each one of them recites the ḥadīth exactly as it is down to the letter. This generates great reassurance for you. And memorization is Arabs' genius. They relied on memorization to transmit knowledge. And the Prophet (PBUH) used to send envoys who would teach people their religion and judge between them, not with a written book, but with the knowledge preserved within their breasts and the jurisprudence of the hearts. What helped the Arabs to have the power of memorization was the simplicity of living i.e. they were leading a very simple life, in addition to the calm atmosphere, the lack of distractions (preoccupations), the sharpness of intelligence and the vastness of their knowledge of the Arabic tongue. They had a natural propensity for memorization. Ibn Abbās memorized the poem of 'Amr ibn Abi Rabī'a, which was composed of 65 verses, instantly after hearing it once. And so were many Arabs. And Az-Zuhri and Ash-Sha'biy were famous for their memorization skills. Az-Zuhri said: ''I never forget anything that enteres my ear.'' As soon as he hears something with his ear, he learns it by heart. And memorization is only possible, and this is an important point, through understanding the meaning and knowing it for certain. I will not be able to memorize something unless I understand it and know its meaning. And this understanding resulting from memorization is what birthed in the nation of Muslims, the amazing faculty of jurisprudence. (sound effects) The faculty of jurisprudence; This amazing jurisprudential heritage that scholars deduced from the Qur’an and Sunnah stems from memorization and mastery of meaning. They memorized a huge quantity of texts, which birthed within them the faculty of jurisprudence, i.e. they know how to deduce rulings easily. You find one of them explaining an issue in utmost elaboration and accuracy as if he were in front of a library from which he gets all he wants (references of knowledge) without interruption. He determines the legal rulings for you with an amazing faculty, and this faculty is the product of memorization and piety. As for the one who writes, he may not understand the meaning of what he writes and he may be lazy to comprehend it. Because he wrote it, he would not care to memorize it and therefore would not care about its jurisprudence. But he who wants to memorize needs to understand and comprehend the meaning of what he wants to memorize. When the texts accumulate within their breasts, with their jurisprudence, knowledge of their meaning and perfected memorization; this births overtime an impressive jurisprudence. It generates the amazing knowledge exaustiveness which the predecessors of this nation possessed. Ibn al-Qayyim wrote Zad al-Ma’ad in its entirety in one of his travels without relying on to any book; he wrote it from his memory. Can you imagine that! Al-Sarakhsī was confined in a well, so he dictated to his disciples, while he was there, the book Al-Mabsout. As-Sarakhsī’s book, Al-Mabsut, consists of 15 volumes. And Al-Qurtubī explained Ṣaḥīḥ Muslim while he was on board a ship. His book entitled Sharh Al-Qurtubī consists of 15 volumes as well. 15 volumes written from his memory! Memorization birthed this amazing faculty in this nation, the faculty of jurisprudence. Therefore, the predecessors did not trust writing except with many conditions, Any writing had to carry a chain of transmission and a seal to confirm that its writer is so-and-so, And writing is prone to alteration or distortion. Writing would not provide any extra benefit. If the predecessors of this nation had relied on it solely, the wondrous faculty of jurisprudence would have been lost, and we would have fallen into the problem of conjecture about the meaning of what was written, because whoever writes is liable to forget the meaning. It is God’s mercy to this nation that He decreed for it to preserve the Sunnah of its Prophet within the breasts. Glory be to God, philosophers throughout history have been of the opinion that there is a problem in writing. They were of the opinion that it is absolutely not enough to rely on writing only. It's not enough! Plato lashed writing i.e. he did not think it is a good thing. It's not good to rely solely on it. You cannot be satisfied with writing only because, as he says, it leads to loss of meaning and apathy of the soul. Fundamentally, you should rely, in order to understand and comprehend meaning, on memorization, And it's OK to write too. And this is the case of the Sunnah of the Prophet (PBUH) i.e. it is preserved within the breasts and written as well. (sound effects) In conclusion, So the summary of this episode is that the Sunnah is preserved within the breasts and written as well. It was written during the life of the Prophet (PBUH). It was written during his time and codified a few years after his death. And the authoritativeness of the transmission of the Sunnah lies in its preservation within the breasts and in the jurisprudence of its meaning, and not in merely writing it. And the Sunnah of the Prophet (PBUH) will remain preserved, the ḥadīths of the Prophet (PBUH) will remain preserved with the preservation of God, Glorified and Sublime be He, for the Noble Qur’an, it will be preserved until the Hour is established. The Sunnah is the clarification of the Qur'an. It is the clarification of the Qur'an. The Sunnah is the second source of legislation with the consensus of every Muslim. The Sunnah will remain preserved until the Day of Judgment. As for these wretched people, who do not know anything about our religion, their goal is to make people doubt the jurisprudence of the predecessors of this nation, to make them doubtful about the reliability of the transmission of the Sunnah from the Prophet (PBUH) and to make them skeptical about their religion as a whole, by means of any cunning. And they will have nothing but deceit and absurdities that any student of knowledge will laugh at. These people come in the fifteenth century AH to tell us that the Sunnah was not written until 200 years after the death of the Prophet (PBUH)! This alone is sufficient to show that these people do not know anything about Islam. They only know how to play with the minds of the ignorant and those who want to disbelieve. This is their only playground! May God make His religion and the Sunnah of His Prophet victorious! And peace be upon you! Alif, Lām, Rā. These are the verses of the Book and a clear Qur’ān [i.e., recitation]. ˹The day will come when˺ the disbelievers will certainly wish they had submitted ˹to Allah˺. ˹So˺ let them eat and enjoy themselves and be diverted by ˹false˺ hope, for they will soon know. And We did not destroy any city but that for it was a known decree. No people can advance their doom, nor can they delay it. And they say, "O you upon whom the message has been sent down, indeed you are mad. Why do you not bring us the angels, if what you say is true?” We do not send down the angels except with truth; and they [i.e., the disbelievers] would not then be reprieved. It is certainly We Who have revealed the Reminder, [i.e., the Qur’ān], and it is certainly We Who will preserve it. And We had certainly sent [messengers] before you, [O Muḥammad], among the sects of the former peoples. but no messenger ever came to them without being mocked. Thus do We insert it [i.e., denial] into the hearts of the criminals. They would not believe in this ˹Quran˺ despite the ˹many˺ examples of those ˹destroyed˺ before. And [even] if We opened to them a gate from the heaven and they continued therein to ascend, And [even] if We opened to them a gate from the heaven and they continued therein to ascend, Recitation of chapter Al-hijr (15:1-15) by Abū al-Qāsim Muḥyī. English subtitles by Sabah Temmar b. A'mar. Email: morningsunshine025@gmail.com