A General Word:
As soon as becoming aware of all these facts and other than them stated in my book, and uncovering the truth of the Muhammadan hadith in a clear-cut pure shape like a polished mirror, I became well-acquainted with all the traditions ascribed to the Messenger, taking whatever I take with consent and discarding that which I discard with confidence, fearing no blame or guilt in this or that.
It is not to be fancied that I be a heretic in this respect, as the Ummah scholars11 have never approved of every hadith reported in the Sunnah books, so let them have capacity for whatever I encompassed, after it was demonstrated to them. This verily being a common fact known for men of discernment with no disagreement between even two scholars, except for the Hashwiyyah who believe in all the traditions narrated to them whether being correct or incorrect, as long as their chain (sanad) be established in their viewpoint. Ibn Abi Layla said: “Any man can never comprehend the hadith till he takes some and rejects some”. Abd al-Rahman ibn Mahdi said too: “No one can be a leader (imam) in hadith, when following up the eccentric and odd traditions, or telling of whatever he hearing, or reporting from whosoever (with no verification)”. Many examples proving this can be found in their proper places of this book.
No one has paid due attention to this subject – as previously stated – in the past, while studying it was extremely necessary before going into the books of hadith, tafsir (exegesis), fiqh, usul, history and grammar (nahw), with alike topics relevant to religion of Islam. It was supposed that a separate book be authored about it a thousand years ago, when the well-known hadith
11. Abu Umar and other eminent ulama' said: There is unanimous concurrence among people that the imitator can never be counted among men of knowledge, and that knowledge can only be realized through an evidence (dalil). Commenting on this saying, Ibn al-Qayyim said: "These two unanimities included dropping the bigot to desire and blind imitators from among the elite of ulama, as those who being superior to them acquired the qualifications to be inheritors of the prophets. The ancestors used to use the word jahil (illiterate, ignorant) for the imitators, since they believe that the 'alim shoud be independent in comprehending the knowledge, and inferring evidences for his comprehension. They used to say: The parable of man who imitates (others) is like an animal that is guided by others.
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books came to scene after spread of fiqhi schools of thought among Muslims, so as these books occupy their proper places of religion, and truth of the traditions reported in them be revealed for people so as to be well-acquainted with them. Had I come across, throughout the expansive Arabic Library, only one book covering this weighty and sensitive subject – of which every Muslim should be aware – I would have been relieved of this heavy burden,12 which I shouldered for the sake of research and exploration into hundreds of books and asanid to which I referred, and from which I quoted and reported. After spending protracted years in rushing into and treading this tedious road that was never paved before, nor had a beacon to guide the misled, I at last managed to find those abundant materials that enabled me to prepare and compile this all-inclusive book. Also I could publish this book – which is verily considered the first and unique in type – making it available for all people so as to be well-acquainted with the Muhammadan hadith, and be able to study it scientifically and comprehend it with logic and reason, far from bigotry.
And due to the fact that this research – as said before – being delicate and novel, with the probability of being opposed and disputed by some of the Hashwiyyah (Marginalists) and short-sighted people, so I have cited in it a large number of decisive indisputable proofs, and invulnerable evidences.
Through the book’s chapters, some of these proofs and evidences might have been repeated here and there due to a necessitating exigency or a compelling reason, or an unresolved interrelation with the course of speech in a way that meaning be incomplete unless they be there, and antecedent and following statements be badly lacking them. Besides, my intention being to evade and abstain from criticism and analysis in this book, though they being the principles upon which every proper scientific authorship is based and established in the contemporary time.
I found myself obliged to so doing, since our people have just recently been acquainted with such kind of research. Nevertheless my only hope is to see the end of the epoch in which only hypocrisy in knowledge and riya’
12. This being the way with which Dr. Taha Husayn described my work, in his valuable foreword, with which I initiated this edition of the book.
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(dissimulation) in religion be prevalent, with the absence of good morals that deserve the pleasure of those who allege to be among the traditionists or scholars. I hope too to see people living in a time where only uttering and disclosing the truth is established, and nothing is set up but only the good deeds, with only the useful and beneficial knowledge be remaining on earth.
After managing in tearing down the veils and disclosing the truth regarding the Muhammadan traditions, which they (Sunnites) considered to be the second source for the legal proofs after the practical Sunnah (Prophet’s acts), taking them as asanid (documents) for supporting the Islamic sects and communities (firaq), and evidences for their superstitions and fancies, which they claimed to be relevant to religion. Also after succeeding in divulging to people the hidden facts about hadith, demonstrating a pristine and truthful profile of its history, I sincerely hope that I have succeeded in hitting the mark and attaining the prime purpose for which I exerted a great deal of effort and toiling, and spent that much of my life: being to defend the wordily Sunnah (of the Prophet) and protect it against any blemish, so as the Messenger’s speech be immune and invulnerable against any foisted words composed by the liars, or be spoiled by the intrigues of the hypocrites and enemies of religion. My aim was also to keep noble essence far from being described with epithets unfitting and improper for its sublime status and glorious worth, as he (S) – having the highest peak of knowledge, wisdom and rhetoric – was more honourable than to produce anything out of ignorance, or utter anything of his own desire.
If it is for this book to change – undoubtedly – the opinions of many Muslims in regard of the beliefs they inherited (from ancestors), and the rules they learned, it will, God-willing, make them acquainted with numerous realities increasing in their perception and knowledge in religion. It will further give solutions for the miscellaneous problems of which their bossoms are annoyed, with repelling and eliminating suspicions misused by the Muslims’ opponents and religion restrainers. In this way the consideration will be concentrated upon recognizing the principles of religion (usul al-Din),
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and all viewpoints of Muslims and non-Muslims shall be straightened apprehending its purposes.
This book will, God-willing, remain a lofty light stand guiding toward the earmarks of the Muhammadan hadith biography throughout all stages of history, as long as this hadith be read or taught to people on earth.
I introduce my work – after Allah the Glorified and Exalted – to the learned among Muslims in particular, and to those concerned with Islamic studies in general, as it is these and those who are well-aware of its value and realize its worth. I implore Allah to help them all to find in it that which can satisfy their eagerness, and please knowledge and truth altogether.
I beseech Him the Glorified, to render my work sincerely devoted for His pleasure, prescribing for it a success and succour from His Own, so as to attain the aim I intended from it, that is to serve religion and demonstrate the truth, for the benefit of all people. He is the One Who responds to supplication.
From Jizat al-Fustat,
Saturday 5 Jumada al-Ula, 1377 H. December 7, 1957
Mahmud Abu Riyyah
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In the Name of Allah, the Beneficent, the Merciful
Introduction of the
Second Edition13
“This is God’s guidance guideth He with it, whomsoever of His servants He pleaseth; and if they were to associate others (with Him) certainly would be vain for them what they were doing. These are they whom gave We the Book and the authority and the apostleship; so if these (people) disbelieve in it, indeed have We (already) entrusted it unto a people who are not disbelievers in it. These are they whom God hath guideth, therefore follow their guidance.” (6: 89-91)
While introducing the second edition of my book Adwa’ ‘ala al-Sunnah al-Muhammadiyyah, or Difa‘ ‘an al-hadith, I find myself obliged to present an express comment on its first edition, and how was the reaction and response toward it on the part of people with their different strata and inclinations.
Concerning the eminent scholars and leading thinkers in our homeland and other countries, this book – thanks to God for His favour and help – has gained their pleasure and appreciation with much applause, may Allah reward them the best, on my behalf and that of knowledge. In regard of those who dislike investigation in research, strival (ijtihad) in comprehension, and free thinking, seeing knowledge to lie only in whatever they have learned
13. I have deleted from this introduction more than seventeen pages, in which I stated the standpoint of those who attacked me and my book. Because I preferred to deal mildly and respond to evil with good and kindness, the fact led me to neglect whatever they said and spoke against me. I invoke Allah to forgive all those who vexed and slammed me, and to guide them toward the straightforward path.
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through dictation from their chiefs and shaykhs … these people reacted to it – as was expected – with severe protest, making widespread campaign against it here and there, and even authoring books to this end. My reaction or stance toward such people was turning away from them, never facing them with the same stance and practices.
But, through any of these books – despite their voluminousness and abundance – I have never come across even one study of worth or a subjective criticism based on a modern scientific style that showing a truth or rectifying an error, or modifying a viewpoint, with their value being only disclosing the actual morals and nature of their authors with the level of their knowledge. And if such type of criticism was justifiable for some people in the past, it has verily become nowadays so detested, with no one resorting to it but only the ignorant who know nothing of the principles of criticism.
This is due to the fact that the proper criticism in the present time verily rests upon established principles of full perfect knowledge, sagacious intellect and sound logic, beside the critic’s being of chaste tongue and polite style as a prime condition. Through these conditions alone, criticism can undertake its mission best so as to be approved and accepted by people, with having the required effect and impression upon hearts and minds altogether.
The fact of which man may never perish out of wonder, being that all those who blasted and opposed my book have in fact neither managed to recognize its real purpose and objective, nor been able to be aware of its aims. The reason behind this might be traced back to its being beyond their cognizance and perception, and its theme being strange and unknown to them. Beside its research being based on modern scientific methodology which they fail and be short of attaining and recognizing, as when they were faced with it were frightened entailing to their denial and opposition to it for fearing from its implications for them.
I wish that they, on failing to comprehend and realize my words, would have chosen to keep silent, causing no bother to people (out of their opposition), heeding to the counsel of the wise poet who said:
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I wish that who having no knowledge,
Had kept us immune from evil of his knowledge!
After all this, I announce with full confidence and self-assurance that verily no harm is there to inflict my book because of such a feeble baseless criticism, which only added to its value, and sublimated its position.
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For Truth and History
Following is the story of my book with the investigating and non-investigating scholars, recorded here, in a brief statement for sake of serving the truth and history, so as to remain for ever as a sincere ensign and evidence to be read by all generations throughout ages. Through this, people get to know how some shaykhs of religion – in our age, of enlightenment, knowledge and atom – would react toward knowledge books produced through serious investigation in research, and strival in conceptualization, and freedom in thought!!
I have no choice here but to refer to a point I found so clear in the criticism launched by the critics, that is their campaigns were intensified in regard of Abu Hurayrah in particular, and reliability of the Companions (Sahabah) in general, to an extent reaching an unreasonable stage. Therefore, for fulfilling my duty toward truth and history and respecting knowledge sanctity, I found myself obliged to review and revise my book as a whole. Out of this I intended to reinforce its sections and support its chapters, with authentic sources and asanid having consideration among Ahl al-Sunnah of which I abstained publishing in the first edition and which may be found after the coming out of this edition. They cover these two subjects (Abu Hurayrah and Sahabah) with all other topics of the book that actually need reconsideration, revision, rectification, omission, addition and elucidation, especially those points being stated for the first time, till the book turned to be defectless and perfect.
Concerning Abu Hurayrah, due to his own special situation, in which none of the Companions shares, and no parallel to him is there among them,
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whether in regard of his sirah (conduct) or biography, or abundance of the traditions he narrated, I have dedicated a separate book for him under the title: Shaykh al-mudirah, having it printed and published twice.14
With regard to the Sahabah, I opined to support my writings in the first edition with quoting whatever revealed about them from the most truthful book, referred to by Muslims in East and West of earth, that is the holy Qur’an. Whoever intends and be able to dispute or argue regarding any of its verses, or debates any of its words, he is free to do, being thus so bold and valiant. Some people (of Sunnites) may claim that the verses revealed in regard of the Sahabah and their conditions were abrogated! Further, they say that if they were on this state during the lifetime of the Prophet (may God’s peace and benediction be upon him and his Progeny), they afterwards have been quite innocent and immaculate,15 and anyone claiming the opposite is verily a zindiq (blasphemous) whose faith is corrupt.16
In conclusion of speech I say: I am ready to accept, with delight and pleasure, all the criticism launched against me. May Allah’s mercy be upon Ibn Hazm, who said:
“Whoever ponders and meditates, training his self to be pacified at realities, though they be painful for it at first shock, his rejoicing at being censured by people shall be much more than that rejoice caused by praising him.
May Allah guide us all toward the straightforward path and bestow upon us His grace and pleasure. He is surely the Benevolent the Merciful.
An Indispensable Explanation
Before finishing with preparing the second edition of this book, I find myself obliged to publish this explanatory statement to give replies for two accurate comments. One given by the honourable scholar Dr. Taha Husayn after reading the first edition of this book twice, as he expressed – may God preserve him – in the interesting chapter he wrote about my book, in which he
14. This book was printed twice, one edition in the city of Sour in Lebanon, and the second one in Cairo.
15. The principle upon which some depend is that the Sahabah as a whole being reliable, inferring the hadith: "My Companions are like stars ..." which is baseless. See the book al-Muntaqa of Ibn Taymiyyah, p. 551, and other books.
16. Refer to my book Shaykh al-mudirah, so as to find the name of that who issued such a judgement, who is - regrettably - a professor teaching the Islamic Shari'ah in one of the Egyptian universities.
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applauded it and its author, for which I present my gratitude and sincere praise. I have sought God’s guidance to make of this chapter the introduction to this edition.
Following is the first comment that was given by the Doctor and some scholars:
While citing to people the story of hadith, exposing what happened to it at the hands of the narrators, and that which befell it out of the fabrication of fabricators and others, beside alike things I stated in my book, I quote again some traditions as proofs for whatever I intend to confirm or negate, or other than this! which seems to be only paradox.
This comment is worthy of regard, should I believe in the veracity of the traditions I am quoting, assuring their being uttered, with their words and denotations, by the Prophet (S)! For warding off this suspicion I say: The traditions I am citing through my discussion as evidences supporting my views in the book, are only mentioned for convincing those who can never be persuaded but only by such traditions, since they consider them as intuitions in which they firmly believe.
Through this I have not transgressed the principles of logic and methods of argumentation and debate. Since we have the term al-dalil al-iqna’i (the convincing evidence), where one can argue with his opponent with something the latter considers intuitive. The example for this being the Muslim’s arguing the Christian with something stated in the Gospel, while he himself disbelieving in that with which he is arguing. Or on the contrary of this, or what is called by them dalil al-ilzam (the binding evidence), in which they say: “Bind them with the laws with which they have bound themselves.” This issue is quite common among scholars needing no proofs or evidences to prove it.
But this fact never includes all the traditions cited in my book, as signs of veracity seem apparently on some of them, like an exposition of the holy Qur’an, or being in harmony with the sound reason, or “be in accordance with the principles upon which religion was established, toward which the
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da`wah (call) was launched, and for which Prophethood was bestowed,” or through whose denotations I be enlightened by a ray of Nubuwwah light, though being dim and scanty. Feeling this fact through my inner consciousness, I would take and narrate those traditions in which confidence is felt and reason can believe and admit, considering them to be among the Messenger’s explanation of the noble Book. This, while being certain of their being among ahad traditions, and of conjectural evidence that never amounting to the degree of peremptoriness indicating certainty (yaqin), with their narration being through denotation and not with the original words uttered by the Prophet (S).
Intuitionism necessitates us to believe in authenticity of some traditions like the one: “Never write from me other than the Qur’an,” the hadith on which I based my book. Because all the contexts and evidences indicate its veracity, with being supported by the acts of the Sahabah, who have all followed it absolutely, abstaining from writing down the Messenger’s traditions, beside forbidding people from inscribing them. In this way, all these traditions have reached us through narration (riwayah), not through inscription as in the case of the Qur’an.
The second comment given by the honourable Doctor, was through his own words when saying: You have abundantly reported from al-Sayyid Rashid Rida (may God’s mercy be upon him). I heard this note too from other eminent ulama, which I admit to be an undeniable truth!
My reply to this comment being that, my doing so was never out of unawareness or lacking to evidences, but was verily on purpose on my part for significant reasons.
Of them, that this Sayyid is regarded nowadays one of the reputable leaders of fiqh, whom Ahl al-Sunnah were considering reliable and trustworthy mujtahids, of whom they were taking (traditions and ahkam). And also his being the unrivalled chief of Ahl al-Sunnah traditionists in our time, to the extent being aware of whatever related to the traditions contained in the famous Sunnah books, recognizing what afflicted them at the hands of
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narrators, beside whatever relevant to subject of my book, unless any other scholar be aware of such things. Sufficient be is that al-Azhar – that great institute – has never introduced or educated, throughout many ages or in our time, anyone that can be his equal in knowledge and research. I am fully responsible for these words.
Moreover, he has inherited knowledge of Professor al-Imam Muhammad Abduh, whose knowledge and virtue needing no mention, beside being widely known among the leading religious authorities and leaders. So whatever is uttered by al-Sayyid Rashid I consider as if issued by his teacher al-Imam, due to identicalness between their methodology and way of viewing the religion.17
Due to his enjoying all these attributes, his sayings and opinions shall be – undoubtedly – be considered by Ahl al-Sunnah as decisive arguments (hujaj) and convincing proofs, with no one daring to dispute or deny. That is why I have extensively quoted his sayings and views in my book, taking them as strong evidences supporting my statements.
The same can be true in regard of any other scholar whose utterances I usually quote like Ibn Taymiyyah, of whom I have abundantly quoted. Ahl al-Sunnah call him Shaykh al-Islam, imparting upon him high esteem and status. At the same time we recognize worth of these two eminent scholars, we are aware too of the points for which they be reproached. And the utterances of everyone can be quoted and refuted, except for the owner of the message (S).
I have deliberately done so, since I was aware of the protest to be launched against my book, on the part of those calling themselves Ahl al-Sunnah, exactly as was seen in their reaction toward some chapters of this book that were published in al-Risalah journal several years before coming out of my book. This fact is explicitly demonstrated through the hardships and misfortune I experienced after the coming out of the book from press.
This being my reply to the observations of Dr. Taha Husayn and others, hoping this reply be sufficient and satisfactory for him and all learned
17. The great Allamah al-Shaykh Mustafa Abd al-Raziq, the former lecturer in al-Azhar University (may God's mercy be upon him) says: If al-Shaykh Muhammad Abduh be a religious authority (imam), so al-Sayyid Rashid Rida would be undoubtedly his companion, interpreter of his madhhab and his complement. The founder of al-Manar (may God's mercy be upon him) has exerted in this respect a tremendous effort, replete with religious researches adn fiqhi debates, which had an effective impact on knowledge-seekers and their curricula, and on methods of the Islamic studies throughout all the Islamic countries. (See the book Ra'id al-Fikr al-Misri, p.15).
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‘ulama. I will content myself with this answer.
Here I avail myself of this opportunity to add some lines to this statement in which I disclose a firm reality of whose comprehension some people are misled.
This point being their claim that from my book I intend to achieve a latent purpose, being to impede the Prophetic Sunnah (traditions) from spread and be content with the holy Qur’an in taking all precepts and rules of religion! I know not wherefrom they got this mistaken conception, nor in which chapter of my book I mentioned it, or referred to it in a way or another.
Whereas what I have expressed through clear-cut statements with no ambiguity or obscurity, was that calling people to be precautious and reservative in taking and accepting the traditions, trying their best to seek and find only the sahih (veracious) and authentic ones. Beside discarding and not heeding to the unauthentic and composed ones, after that much distortion to them at the hands of narrators, the fact I elaborated in details in my book. I haven’t introduced in this respect anything as a novelty, rather it was the conduct (sunnah) of the precedent leaders of Islam, and the usual practice of the knowledgeable ‘ulama.
Reiterating and emphasizing this more than once, I am certain that the Qur’an being verily the origin of the straightforward religion, and the Sunnah being only its exposer. So the exposition and demonstration should be correct and obvious, and devoid of any suspicion.
Though my words being so obvious and clear, much criticism and sarcasm reached me. But all this has no effect on me whatsoever, and can never be in a way or another detrimental to my book.
Jizah of Fustat,
Friday 8th of Muharram 1383 H.
May 31, 1963, A.D.
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Introduction to the
Third Edition
I seek Allah’s guidance to present to readers this edition of my book, initiating it with a brief foreword stating in it the revision and addition I have made in the second edition of the book.
On determining to reprint this book for the third time, I saw it sagacious to reconsider the second edition. As soon as finishing its reading, I realized the necessity to give more exposition and explanation for some of its subjects, that might be long or abridged according to requirement. Besides, I came across numerous places badly needing some rectification or revision, with some printing mistakes that were common in many words, due to the fact that this book was printed in Lebanon, far from us.
I am not going to elaborate or state all the procedures I have done for compiling this book and preparing it for the third edition since it is a futile protraction. But in general, I can say with full confidence, that I have exerted my best and much effort for rectifying whatever I came across in the second edition, with accuracy and consideration, till managing, with God’s help, to bring out this edition, in this complete and required form. In it I have introduced a brief abstract on biography of Abu Hurayrah, after omitting it from the second edition, dedicating for it a separate inclusive detailed book.
Being pleased and delighted in presenting this book to people, I
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sincerely implore Allah to make it of advantage, with the perfect scholars being more content with it. And all praise belongs to Allah, in the first and last, beseeching Him to grant us success and guidance all the time. He is verily Hearer and Responsive.
