There is one criterior that any book that some one claims is from Allah has to pass and that is the "acid test" of infallibility. There are countless contradiction within ahadith and they also contradict Al Qur'aan because they are the words of men and not Allah.
Qur'aan 4:82
"Why do they not study the Qur'aan carefully? If it were from other than Allah, they would have found in it man contradictions"
Qur'aan 2:2
"This scripture is infallible; It’s a guidance to the select, who tremble at the mention of Allah."
Note that these two sects (Sunni & Shi’ite) fabricated TWO SEPERATE sets of hadith which they both claim is the sunnah of Muhammad but when I asked them which set they accept as the true sunnah, none of them answered this simple question. Remember Sunni Muslims claim they don't reject Hadith and not only do they reject Hadith it's the 'Authentic' Hadith of the Shites. The Shites also claim they don't reject Hadith but they to reject the 'Authentic' Hadith of the Sunnis.
The fallacy behind this is very obvious because for
(1) Muhammad was just ONE man so how can they have two separate sets of hadith?
(2) And Allah has condemned hadiyth by name.
Shi’ite accept this set as authentic:
Kafi of Abu Ja'fa Muhammad
Man la Yastuhdirahul Fiqah of Shaikh Ali
Tahdhib of Shaikh abu Jafar Muhammad
Najhu’l Balaghah of Sayyid Radi
AND THE
Sunni accept this set as authentic:
Muwatta of Malik ibn Ans
Jamu’us Sahih of Bukhari
Sahih of Muslim
Sunan of Abu Daoud Sulaiman
Jami of Tirmidhi
Kitabus Sunan of Muhammad ibn Yazid ibn Majah of Qazwani
The Holy Qur'aan is infallible, thus any scripture from Allah has to be infallible, this seperates man-made scriptures/books from the true books/scriptures from Allah.
The alleged last sermon of the Prophet which is supposed to be witnessed by the thousands has three versions. The versions references are listed below:
1) I leave with you Quran and Sunna
Muwatta, 46/3
2) I leave with you Quran and Ahl al-bayt
Muslim 44/4, Nu2408; ibn hanbal 4/366; darimi 23/1, nu 3319.
3) I leave you for the Quran alone you shall uphold it. Muslim 15/19, nu 1218; ibn Majah 25/84, Abu dawud 11/56.
Noticed the contradictions between these three accounts which is suppose to be Muhammad’s last sermon:
(1) states that Muhammad allegedly said that he leaves two things: QUR’AAN AND SUNNA
(2) states that Muhammad allegedly said that he leaves: QUR’AAN AND AHL AL-BAYT
(3) states that Muhammad allegedly said that he leaves: ----> QUR’AAN ALONE <----
The contradiction is very obvious how could there be such contradictions in Muhammad’s alleged last sermon if he (Muhammad) is just one man and the hadith are the sunna of Muhammad and that there are suppose to be eye witnesses to these hadith? This is further proof that hadith books are fabrications which has nothing to do with Allah, Islaam nor Muhammad.
But the so-called traditional, sectarian Muslims want to follow those innovations called: HADITH, so a question to raise is which ONE is the correct version, presuming that he (Muhammad) really did give a last sermon?
Notice that none of the sects in Islaam: (Sunni or Orthodox Sunni, Shi’ite, Ahmiydias, Wahhabi, Tajani, Muhammadiyah, Nahdatul Ulamah, Bahi, just to name a few.) never highlight the 3rd version mentioned up above because that version highlights that we (Muslims) are suppose to follow QUR’AAN ALONEand that one hadiyth will shoot wholes in their doctrine because they follow two sources which are: HADITH AND QUR’AAN.
According to their 'Authentic' Report which is filled with contradictions and inconsistencies but still we can use their own Hadith against them Alhumduillah.
According to their own Hadith when a man was found recording Muhammad’s narrations Zaid, one of the scribes who used to write down the Quran, told him to erase them:
Narrated Zayd ibn Thabit:
Al-Muttalib ibn Abdullah ibn Hantab said: Zayd ibn Thabit entered upon Mu'awiyah and asked him about a tradition. He ordered a man to write it. Zayd said: The Apostle of Allah (peace_be_upon_him) ordered us not to write any of his traditions. So he erased it. (Sunan Abu Dawud, Book 25, Number 3640)
In fact, according to another narrative the official recording of hadiths first took place during the caliphate of Umar ibn Abdul-Aziz (c. 717-720 AD):
Narrated Abu Huraira:
I said: "O Allah's Apostle! Who will be the luckiest person, who will gain your intercession on the Day of Resurrection?" Allah's Apostle said: O Abu Huraira! I have thought that none will ask me about it before you as I know your longing for the (learning of) Hadiths. The luckiest person who will have my intercession on the Day of Resurrection will be the one who said sincerely from the bottom of his heart, "None has the right to be worshipped but Allah."
And 'Umar bin 'Abdul 'Aziz wrote to Abu Bakr bin Hazm, Look for the knowledge of Hadith and get it written, as I am afraid that religious knowledge will vanish and the religious learned men will pass away (die). Do not accept anything save the Hadiths of the Prophet. Circulate knowledge and teach the ignorant, for knowledge does not vanish except when it is kept secretly (to oneself). (Sahih al-Bukhari, Volume 1, Book 3, Number 98)
Here is where the Sunni Muslims face a number of problems. In the first place, although there are many reports that say that Muhammad expressly censured the writing of his statements there are other narratives which contradict this by claiming that he did allow his followers to record them:
Narrated Abdullah ibn Amr ibn al-'As:
I used to write everything which I heard from the Apostle of Allah . I intended (by it) to memorise it. The Quraysh prohibited me saying: Do you write everything that you hear from him while the Apostle of Allah iis a human being: he speaks in anger and pleasure? So I stopped writing, and mentioned it to the Apostle of Allah. He signalled with his finger to him mouth and said: Write, by Him in Whose hand my soul lies, only right comes out from it. (Sunan Abu Dawud, Book 25, Number 3639)
The following report implies that there were certain companions who started recording Muhammad’s words during his lifetime:
Narrated Abu Huraira:
There is none among the companions of the Prophet who has narrated more Hadiths than I except 'Abdallah bin Amr (bin Al-'As) who used to write them and I never did the same. (Sahih al-Bukhari, Volume 1, Book 3, Number 113)
We, therefore, have a huge ---> contradiction <--- within the hadith literature.
Sahih Bukhari, Book 92: Holding Fast to the Qur'an and the Sunnah:
Narrated Anas bin Malik: That he heard 'Umar speaking while standing on the pulpit of the Prophet in the morning (following the death of the Prophet), when the people had sworn allegiance to Abu Bakr. He said the Tashah-hud before Abu Bakr, and said, "Amma Ba'du (then after) Allah has chosen for his Apostle what is with Him (Paradise) rather than what is with you (the world). This is that Book (Quran) with which Allah guided your Apostle, so stick to it, for then you will be guided on the right path as Allah guided His Apostle with it."
Ahmed, Muslim, al-Darami, al-Tirmidhi and al-Nisa’i[37] all narrated via Abu Saeed al-Khudri that the messenger said “Do not write anything about me except the Quran, whoever has written anything about me other than the Quran, then let him erase it.” Al-Darami (who was the teacher of al-Bukhari) reported via Abu Saeed al-Khudri that some people “Asked the prophet permission to write things down about him, but he didn’t give them permission.” Al-Tirmidhi reports via Abu Saeed al-Khudri that some people said the following: “We asked permission of the prophet to write things down, but he didn’t give us permission.”
Apparently the prohibition was in the beginning to make their attention to the Qur’an only and to distinguish the recording of the Qur’an from the sunnah (traditions) of the Prophet and to keep things safe from any kind of mixture or confusion.
However, these explanations are not supported by any sayings of the Prophet or by the verses of the Qur’an. The scholar's explanation "Apparently" conveys a kind of presumption and not an acknowledged reality or a historical fact according to their own guesswork.
"Abi Saeed AlKhudry may God be pleased with him reported that the messenger of God may God exalt him & grant him peace had said, 'Do not write anything from me EXCEPT QURAN. Anyone who wrote anything other than Quran shall erase it."
We exerted our best to get the Messenger of Allah to allow us to write his hadith but he refused. (This was recorded by al-Baghdadi in Taqyid.) There are explanations offered, more than three centuries after the above Hadith was narrated, by scholars like Ramhurmuzi (d. 360 A.H.). Ramhurmuzi writes:
He also confirms that the prophet forbade writing anything other than the Quran, and that the Caliphs who came after him followed in his footsteps and they also forbade writing the hadith or narrating them.
History of the Jews and Christians following outside books instead of the Divine Revelations went astray now the Muslims have done the same thing. Now according to their own Hadith it tells them this tragic history of how they have come to abandon the Qur'an for man made guesswork called Hadith.
Narrated Ubaidullah: Ibn 'Abbas said, "Why do you ask the people of the scripture about anything while your Book (Quran) which has been revealed to Allah's Apostle is newer and the latest? You read it pure, undistorted and unchanged, and Allah has told you that the people of the scripture (Jews and Christians) changed their scripture and distorted it, and wrote the scripture with their own hands and said, 'It is from Allah,' to sell it for a little gain. Does not the knowledge which has come to you prevent you from asking them about anything? No, by Allah, we have never seen any man from them asking you regarding what has been revealed to you!"
Now if Muslims don't know who Umar ibn al Khattab was they have to educate themselves about this primary figure in their Hadith collection. According to their guesswork called Hadith, Umar was the second Caliph and a Companion of the Prophet Muhammad.
Umar is a lightening-rod figure in the controversies over Hadith.Scattered throughout various genres of Islamic literature from the third/ninth century onward are reports that ascribe to this legendary figure strong objections to the writing and transmission of Hadith. Umar “radically separated the authority of the Messenger from his Message . . . [and] distinguished the Book as an independent truth source to which no stipulations could be made.” This is a particularly important aspect of the controversies over the Hadith as a source of scriptural authority because that authority rests on the belief in Prophetic authority and the duality of revelation.
Ibn Sad recounts the stories without commentary. It is through the medium of hisal-Tabaqat al-Kubra that Muslims from his time until today have understood the lives of the Prophet and the earliest generations of Muslims. Later biographers report that Ibn Sad was trustworthy (thiqa) and truthful (saduq). Because of this good reputation, the majority of Muslims accept the stories he relates as an accurate portrayal of how the early Muslims understood and practiced Islam.
The first story Ibn Sad narrates about Umar’s attitude toward the recording of the Hadith occurs in the section where he recounts his appointment as Caliph (Dhikr istikhlaf Umar). He cites a story from Sufyan ibn Uyayna (d. 198 AH), on the authority of al-Zuhri that “ Umar wanted (arada) to write the Traditions (al-sunan), so he spent a month praying for guidance; and afterward, he became determined to write them. But then he said: ‘I recalled a people who wrote a book, then they dedicated themselves to it (aqbalu alaihi) to it and neglected the Book of God (wa-taraku Kitab Allah).’”
The next story that Ibn Sad recounts about the Commander of the Faithful and his attitude toward the Hadith is found in volume five of the Tabaqat. It is related on the authority of al-Qasim ibn Mumammad ibn Abi Bakr al-Siddiq (d. 106 AH)—the grandson of Abu Bakr, another of Muhammad closest companions and the first of the rightly guided Caliphs who led the Muslim community after his death.
When al-Qasim was asked by his student Abd Allah ibn al-Ala’ (d. 164 AH) to dictate Hadith, he refused, saying, “the Hadith multiplied during the time of Umar; then he called on the people to bring them to him, and when they brought them to him, he ordered them to be burned. Afterward, he said, ‘a Mishna like the Mishna of the People of the Book,’ (mathna’a ka mathna’at ahl al-Kitab).” “From that day on,” 4Abd Allah ibn al-Ala’ continues, “Al-Qasim forbade me to write Hadith.”
As in the first story, what disturbs Umar is the writing of a book that will compete with the Book of God. He compares the written Hadith with the Mishna of the People of the Book.
In Judaism, the Mishna serves much the same function that the Hadith have come to serve in Islam. It is a codification of the Oral Law and contains rulings related to the details of ritual purity, prayer, marriage, divorce, and so on. The Mishna and the Gemara together make up the Talmud, which is the most important book in Judaism besides the Torah.
Umar is credited with objecting to not only the writing of the Hadith, but also to transmitting them. Perhaps the strongest and most compelling story about Umar’s attitude toward Prophetic traditions is that found in volume six of the Tabaqat. Here, Ibn Sad relates the story of Umar’s instructions to a delegation of companions that he is sending to the region of Kufa to serve as administrators. He orders them not to distract the people from the Qur’an with the transmission of Hadith.
Again, the wording attributed to Umar is significant: “la tasadduhum bil-amadith fa-tashghalunahum jarridu al-Qur’an wa-aqillu al-riwayat an rasul Allah” (Do not distract them with the Hadiths, and thus engage them! Bare the Qur’an and spare the narration from God’s Messenger!).
Several things are important about this particular story. The first issue concerns the wording, and the second concerns one of the transmitters of the story. Umar is giving strong and direct commands in this story: “la tasadduhum bil-amadith fa-tashghalunahum” (Do not distract them with the Hadiths, and thus engage them!). Umar follows this up with another equally direct order that deserves careful attention:
“jarridu al-Qur’an.” The Arabic verb jarrid is the imperative of the second form of j-r-d, literally meaning to make something bare.
According to Lisan al-Arab, when used with the Qur’an as its object, as it is in this story, it means not to clothe the Qur’an with anything. In the Lisan, Ibn Mannur specifically quotes Ibn Uyayna (d. 198 AH), from whom Ibn
Sad relates this story, as saying that jarridu al-Qur’an means not to clothe the Qur’an with Madiths (amadith) of the People of the Book.
However, in this case, Umar’s next words indicate the source of the stories (al-ahadith) with which the Qur’an should not be clothed—al-riwayat an rasul Allah—narration from God’s messenger.
Yet Umar clearly has not strictly forbidden such narration: “jarridu al-Qur’an wa aqillu al-riwayat an rasul Allah” (Bare the Qur’an and be sparing with narration from God’s Messenger.). It is not talking about the Messenger or what the Messenger may have said that troubles Umar. What troubles him is the possibility of generating something that would rival the Book of God.
In the previous stories, Umar’s concern was that writing down the Traditions would do so. In this story it is clear that he fears any narration of Prophetic Traditions will do the same thing.
Taken together, these stories indicate that writing and transmitting the Hadith was a commonly accepted practice—it is only after careful consideration that Umar rejects the idea of putting the Hadith in writing, and then takes the drastic step of calling for and destroying what others had written of the Hadith.
This suggests that Umar’s actions represent a radical departure from the prevailing norm. In that case, Umar, in keeping with his image as the defender of God’s Book, is acting in response to something that is competing for status and authority with God’s Book.
Umar strongly opposed both the writing and the transmission of Hadith—not because he disapproved of writing or of sharing information, but because he feared that they would gain a status equal to or even greater than that of the Qur’an itself.
Even if these stories do not truly represent the attitude, commands, and actions of Umar, they do represent him as the archetypal defender of God’s Book at a time when some people saw the Prophetic traditions as competing for status
and authority with God’s Book.
The Tabaqat is not the only third-century source that portrays Umar as objecting to extra-Qur’anic materials. Several Hadith collections, both canonical and noncanonical, report Umar’s concern about extra-
Qur’anic materials from the Prophet.
The collections of Hadith that eventually became canonized are not the earliest collections of Hadith that have come down to us. An important earlier work is the Musannaf of Abd al-Razzaq al-San4ani (d. 211/827).
Abd al-Razzaq reports both Umar’s decision not to commit the Sunna to writing for fear that it will lead to a book to which people turn and leave the Book of God, and also a story in which Umar gives this order to those he is sending out to govern.
Abd al-Razzaq’s version also ends with a dramatic statement attributed to Umar. After recalling a previous people who wrote a book to which they dedicated themselves and for which they “left the Book of Allah,” Umar is reported as saying, “wa-inni wallahi la ulabbis Kitab Allah bi-shayy’in abadan” (By Allah! I will never clothe the Qur’an with anything).
Looking back at the entry in Lisan al-Arab noted earlier in the discussion of the story related in the Tabaqat, Ibn Mannur specifies that jarridu al-Qur’an means not to clothe it with anything (la tulabbisu bihi shayyan). This addition suggests that the Hadith will not only cause people to desert the Qur’an, but that they may also somehow conceal it
from them.
Umar ibn al-Khattab once tried to deal with the problem of committing the Hadith to writing. The companions of the Prophet whom he consulted, encouraged him, but he was not quite sure whether he should proceed. One day, moved by God's inspiration, he made up his mind and announced:
"I wanted to have the traditions of the Prophet written down, but I fear that the Book of God might be encroached upon. Hence I shall not permit this to happen." He, therefore, changed his mind and instructed the Muslims throughout the provinces: "Whoever has a document bearing a prophetic tradition, shall destroy it." The Hadith, therefore, continued to be transmitted orally and was not collected and written down until the period of al-Mamun
Abu-Dhahabi reports:
The Caliph Abu-Bakr compiled a work, in which there were 500 traditions of the Prophet, and handed it over to his daughter 'Aishah. The next morning, he took it back from her and destroyed it, saying: "I wrote what I understood; it is possible however that there should be certain things in it which did not correspond textually with what the Prophet had uttered."
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. Everybody seconded the idea. 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 Divine Qur’an and the Prophet's Hadith."
Muhammad, the Apostle of God, had expressed the wish, on his deathbed, to write his will, and as noted before, Umar had thwarted him by shouting that the Book of God was sufficient for the Muslim umma, and that it did not need any other writing from him.
Umar, it appears, actually believed in what he said, viz., a will or any other writing of the Prophet was redundant since Qur’an had the ultimate answers to all the questions. And if any doubts still lingered in anyone's mind on this point, he removed them when he became khalifa.
Muhammad lived in the hearts of his companions and friends. After his death, they wished to preserve all their recollections of his life. These recollections were of two kinds - his words and his deeds. The two together formed his Sunnah (the trodden path). Anything he said, and was quoted by a companion, is called a hadith or ‘tradition.'
But Umar did not want the companions to preserve any recollection of the words and the deeds of the Prophet. He, apparently, had many reservations regarding the usefulness, to the Muslim umma, of these recollections. He, therefore, forbade the companions to quote the sayings of the Prophet in speech or in writing. In other words, he placed the Hadith of the Prophet under a proscription.
It is perhaps interesting to speculate on Umar's decision in placing the traditions of the Prophet under proscription. Did he believe that the proscription would outlast his own caliphate? There is no way of knowing the answer to this question. But he could not have meant the proscription to be effective only during his own lifetime; he could only have meant it to be everlasting. If so, then did he want to deprive the Muslims of the record of the precepts and precedents of their Prophet forever?
Muhammad Husayn Haykal says in the passage quoted above from his book that Umar was "moved by God's inspiration" to place the Hadith of the Apostle of God under proscription. This means that Umar's authority to order the suppression of Hadith, was implicit in the "inspiration" of which he was the recipient, and he didn't hesitate to exercise it. In exercising his "inspired" authority, he overrode even the consensus of the companions. Consensus, incidentally, is a very important principle in Sunni jurisprudence. But Umar was right in overriding it.
It is clear that Umar's ban on Hadith was in a head-on collision course with the commandments of Al-Qur’an al-Majid. Quran as the explicit Word of God, and Hadith as the explicit alleged word of His Last Messenger, form one integral whole, each elucidating, amplifying and illuminating the other according to the sectarian Muslims.
Sunni jurists perhaps did not want to set themselves at odds with Umar but they also realized that there was no way for them to dispense with Hadith, and still call themselves Muslims, and that his ban (on Hadith) could not coexist with Islam.
They, therefore, discreetly tiptoed around the issue. "Let the Hadith of our Prophet be free of bans," was their tacit consensus even if such a reorientation of thought was painful to some of them, and they decided to address themselves to the most vital task of collecting, collating, and preserving, for themselves and for posterity the record of the sayings and the deeds of Muhammad Mustafa, their Guide and Leader in this world and in the world to come.
One of the companions whom the Sunni Muslims consider one of the greatest authorities on Hadith, was Abu Hurayra. He was ever ready to quote a Hadith. There was never an occasion when recollection did not come to him of something he had heard the Prophet saying or something he had seen him doing. Once Umar asked him:
"O Abu Hurayra! Tell me this. Did the Messenger of God have nothing in the world to do except to whisper Hadith in your ears?"
Umar then ordered Abu Hurayra not to narrate any more Hadith.
Abu Hurayra was a very gregarious and a garrulous man. When Umar gagged him, he felt bottled up. But he was a patient man, and quietly awaited the time when he would be unmuzzled. His opportunity came when Umar died, and he returned, with a vengeance, to the business of relating Hadith. Today, the books of Hadith, compiled by Sunni collectors, are brimming with traditions narrated by him.
Now doesn't this remind you of what the Qur’aan says about the prophecy in the Qur'an about the Prophet Muhammad who said that his people (Muslims) DESERTED/ABANDONED the Qur’aan:
In Surah 25:30
وَقَالَ الرَّسُولُ يَا رَبِّ إِنَّ قَوْمِي اتَّخَذُوا هَذَا الْقُرْآنَ مَهْجُورًا
"The Messenger said, “My Lord, my people have deserted this Qur’aan."
The details differ even more in the stories in which Umar is quoted as ordering his provincial governors to “bare the Qur’an.”
In order to appreciate the differences, let us compare both stories in their entirety.
First, Ibn Sad’s version:
We were headed toward Kufa and Umar accompanied us as far as Sirar. Then he made ablutions, washing twice, and said: “Do you know why I have accompanied you?” We said: “Yes, we are companions of God’s messenger.” Then, he said: “You will be coming to the people of a town for whom the buzzing of the Qur’an is as the buzzing of bees. Therefore, do not distract them with the Hadiths, and thus engage them. Bare the Qur’an and spare the narration from God’s Messenger! Go and I am your partner.”
When Umar ibn al-Khattab dispatched his provincial governors he stipulated: “Do not ride a workhorse; do not eat marrow; do not wear delicate clothing; do not bolt your doors against the needs of the people; and if you do any of these things, punishment will unquestionably befall you.” Then he accompanied them, and when he intended to return, he said: “I have not given you authority over the blood of Muslims, nor over their reputations, nor over their property; but I have sent you to establish Salat- with them, and to divide their booty and judge among them fairly. Then, if anything is unclear to them, refer them to me. Indeed, do not beat the Arabs, so as to humiliate them, and do not detain them [the army at the frontier] so as to cause them strife, and do not exalt yourselves over them so as to dispossess them; bare the Qur’an and spare the narration from the God’s Messenger! Go and I am your partner.”
Here is a list of commands and prohibitions that includes the command to “bare the Qur’an and spare the narration from God’s Messenger.”
However, the later story recorded by Ibn Sad does not contain any of the other orders found in the early version. Instead, it focuses on this particular order and includes detailed reasoning, in lyrical wording, on Umar’s part: “You will be coming to the people of a town for whom the buzzing of the Qur’an is as the buzzing of bees. Therefore, do not distract them with the Hadith . . .”
The comparison of the recitation of the Qur’an to the buzzing of bees suggests that the people are constantly occupied with the Qur’an. The Hadith are portrayed as something that may take their attention away from the Qur’an. The idea that the Hadith will distract people from the Qur’an is central to the arguments against the Hadith that we will see later in
Al-Khatib al-Baghdadi’s Taqyid al-Ilm, and in the modern arguments.
Umar also figures prominently in a story found in the canonical collections of the Hadith. That story relates an incident that took place during the Prophet Muhammad final illness. Several versions are recorded in the Samims of al-Bukhari and Muslim, as well as in the Musnad of Ammad. In each version the central details of the story are the same:
During Muhammad final illness, he requests writing materials so that he can write something for the people to insure that they will not go astray. Seeing that fever had overcome the Prophet, Umar is quoted as saying: “They have the Qur’an, and the Book of God is enough for us.” These stories reinforce the idea that the Qur’an is enough to keep the people from going astray. Furthermore, they move Umar’s reported opposition to a written source other than the Qur’an—even from the hand of the Prophet himself—back to the lifetime of the Prophet.
Attributing the Prophet’s desire to write something (presumably other than the Qur’an) that would keep people from going astray to his being overcome by fever implies that if he had been in control of his faculties, he would not have wanted to do this. As with the stories reported by Ibn Sad, it can be argued that these stories represent Umar’s personal opinion, particularly since they also state that there was strong disagreement among the companions who were present at the time.
However, here too, even if this is understood as Umar’s personal opinion, the primary concern attributed to him is clear. He feels so strongly thatthe Qur’an is sufficient as an authoritative source of guidance that he refuses
the Prophet’s request for writing materials, reminding the Prophet that the people have the Qur’an and that it is enough.
Now 30 years after the death of the Prophet Muhammad according to their own Hadith, the Khalifa Mu'aawiya was in charge as Khalifa and he suppose to had got with Zayd Ibn Thabit one of the closest scribes to the Prophet Muhammad and this was suppose to had been the exchange of communication between the both of them:
From Ibn Hanbal:
Zayd Ibn Thabit (the Prophet's closest revelation writer) visited the Khalifa Mu'aawiya (more than 30 years after the Prophet's death), and told him a story about the Prophet. Mu'aawiya 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." (Reported by Ibn Hanbal)
It is also reported that the prophet permitted the recording of his Sermons (Khutbahs), and in some exceptional cases (e.g. when a person had a weak memory) permitted the writing of his sayings. However the Prophet's command to efface the texts of his sayings was reaffirmed and reenacted by Caliph Mu'awiyah, some thirty years or so after the death of the Prophet, when his attention to the Prophet's command was directed by Zayd ibn Thabit - the Prophet's closet scribe and secretary.
This narrated incident confirms that there were valid reasons for not recording traditions in addition to the need to keep the recorded texts of the Qur'an and the recorded text of hadiths separate. Caliph Uthman in 650 CE already completed the final compilation of the Qur’an and Mu'awiyah became Caliph in 658 CE. It also confirms that the Prophet forbade the writing of his hadiths. There is nothing to indicate that the command was abrogated or lifted later by the Prophet, as is often suggested and propagated.
After the death of Umar, Abu Huraira began to proliferate the hadith further, for he now had no-one to fear. Abu Huraira used to say “I narrate to you hadith, which, if I were to have narrated them at the time of Umar, he would have hit me with a stick .” And in Lashj’s narration he said “…he would have hit my head with a stick…” Moreover, al-Zahari narrates that Abu Huraira used to say “We weren’t able to stay ‘The messenger of God said…’ without having Umar apprehend us.” He continues “So did you expect me to narrate these hadith to you while Umar was alive? By God, had I done so, I would have been certain that sticks would strike my back, that is because Umar used to say “Make yourselves busy with the Quran, because the Quran is the word of God.”
Rashid Ridha in the Lighthouse comments on the above “Had Umar’s life been longer than Abu Huraira’s, those many hadith would not have reached us.”
All this should be enough for us to prove that
1) The prophet only came with the Quran and forbade us from accepting anything else,
2) Even his most famous friends followed his footsteps and held fast to the Quran and nothing else,
3) The compilation of those hadith which are attributed to the prophet was (and still is), an act of defiance towards the prophet and it even contradicts his instructions which they themselves narrate in their books,
4) These compilations are in opposition to both the laws of God Almighty, and the precept of his noble prophet. These compilations only began in the 3rd century AH, 200 years after the death of the prophet.
Thus, we ask ourselves, if those hadith were a part of Islam, as they claim, despite the prophet’s prohibition of their being written down, is that not an accusation against the prophet that he fell short in delivering the message?
Allah knows that some sincere believers will get lost and will be looking into the Hadith books for guidance, Allah insisted on putting enough signs for those sincere ones to see for themselves through these fabrications called Hadith are not from Allah and rather an idol-worship practice condemned by God and His messenger.
Hadiths books have enough material to direct the sincere believer to stick ONLY to the Quran as Allah ordered us. It's clear we have the Qur'an alone that will expose the truth no doubt and we do not need the proof herein from the hadith books, but this will only expose more of the evidence against themselves with their own books called Hadith to show the how Allah plans to expose the disbeliedvers and the hypocrites
--> Bukhari <-- himself admits in his books of hadith that the prophet never left any compiled book except the Quran, Ibn Rafi’ narrates: “Shaddad ibn Mu’qal and I entered upon Bin Abbas, then Shaddad ibn Mu’qal said to him “Did the prophet leave anything?” Bin Abbas replied “He didn’t leave anything except that which is between the two covers,” meaning the Quran.”
He also narrates: “We entered upon Muhammad ibn al-Hanifa, then we asked him “Did the prophet leave anything?”, he replied “He didn’t leave anything except that which is between the two covers.”
Allah never told us to believe in nor follow “hadiyth or sunnah” written by (Bukhari, Tirmidhi, Muslim, Abu Daoud, Ibn Majah, Anas, An Nasa’I, A. Darimi, Al Kulini), just to name a few.
Something to consider:
- Allah never told us that we will get guidance from hadith.
- Allah never told us that the hadiyth books written by (Bukhari, Tirmidhi, Muslim, Abu Daoud, Ibn Majah, Anas, An Nasa’I, A. Darimi, Al Kulini) is the sunnah of Muhammad.
- Allah has mentioned the Prophets by name (i.e. Abraham, Moses, Isa) and mentioned their scriptures by name (i.e. Suhuf, Torah, Injil) in the Qur’aan.
Allah told us that their scriptures were nazala (revealed or sent down) by Him but Allah never once mentioned any of the hadith writers/compilers by name in the Qur’aan nor their hadith books they fabricated by name in the Qur’aan.
Allah never said their hadith or sunnah books written by (Bukhari, Tirmidhi, Muslim, Abu Daoud, Ibn Majah, Anas, An Nasa’I, A. Darimi, Al Kulini) were nazala (revealed or sent down) to Prophet Muhammad by Him (Allah).
Remember what came to be regarded by the Sunnites as the `Six Authentic Books' compiled by Bukhari, Muslim, Abu Daud, Ibn Maja, Tirmidhi and al-Nasa`i, and the four Shi'ite compilations by al-Kulaini, Ibn Babuwayh, al-Murtada and Ja`afar Muhammad al-Tusi did not exist at the time of the Prophet's death, as the Quran did, but were made between 210 and 410 years later.
The rules for hadith science were not developed until the early 11th century, by Al-Hakim (d.1014) who developed 52 categories, and then Ibn al-Salah (d.1245) who developed 65 categories. Why were the compilations not made earlier? Does not this fact alone show that the hadith was a new development, not sanctioned by the Prophet?
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