“But there are, among men, those who give heed to (lahwa alhadeeth /vain hadith), without knowledge, or meaning), to mislead from the Path of Allah and throw ridicule on the Path: for such there will be a Humiliating Penalty. (Holy Qur’an 31:6)
There are more problems with the compilation of Al-Bukhari than so called ‘traditonalist’ are willing to admit. Most people do not see these issues simply because they haven’t bothered to pick up the text and read it.
Here is a an example of two hadith in Al Bukhari that are patently false, regardless if the chain is spotless.
This is important because, the so called ‘traditonalist’ will absolutely assert that if a chain is sound we can be certain that the Blessed Messenger (saw), said, did, or ordered something.
We, the Muslim masses are expected to hang our faith (emaan) and our certainty (yaqin) upon such uncertainty.
Narrated Ibn ‘Abbas:
The Prophet got married while he was in the state of Ihram. (Sahih al-Bukhari, Volume 7, Book 62, Number 49)
Narrated Ibn Abbas:
The Prophet married Maimuna while he was in the state of lhram but he consummated that marriage after finishing that state. Maimuna died at Saraf (i.e. a place near Mecca). Ibn ‘Abbas added, The Prophet married Maimuna during the ‘Umrat-al-Qada’ (i.e. the ‘Umra performed in lieu of the ‘Umra which the Prophet could not perform because the pagans, prevented him to perform that ‘Umra) (Sahih al-Bukhari, Volume 5, Book 59, Number 559)
This becomes more problematic when we realize who officiated the marriage according to our collective historical sources.
“According to Ibn Humayd – Salamah – Muhammad b. Ishaq – Aban b. Salih and ‘Abdallah b. Abi Najih – ‘Ata’ b. Abi Rabah and Mujahid – Ibn ‘Abbas: The Messenger of Allah married Maimuna bt. Al Harith on this journey while he was in a state of ritual purity; al-‘Abbas b. ‘Abd al-Muttalib married her to him.”
(The History of al-Tabari: The Victory of Islam, translated by Michael Fishbein Volume VIII pgs. 133-134, 136-137)
It is obvious that Ibn Abbas is not simply reporting this from his own father (whom officiating the marriage) but Ibn Abbas himself was a witness to the event!
Ibn Abbas is flatly refuted by the very person he narrates about!
Yazid ibn al-Asamm reported: Maimuna daughter of al-Harith narrated to me that Allah’s Messenger (peace be upon him) married her and he was not in the state of Ihram. And she (Maimuna) was my mother’s sister and that of Ibn Abbas (Sahih Muslim, Book 008, Number 3285)
Ibn Abbas (Allah be pleased with them) reported that Allah’s Apostle (may peace be upon him) married Maimuna in the state of Ihram. Ibn Numair made this addition: “I narrated it to Zuhri and he said: Yazid b. al-Asamm told me that the Prophet married her when he was not a muhrim.” (Sahih Muslim, Book 008, Number 3283)
There are many more supposedly ‘sahih’ ahadith that could be added. Any additional hadith would simply add to the number of contradictions.
So what does this say about the impeccable memories and authoritativeness of the hadith tradition?
When a man (Ibn Abbas) who witnessed a marriage officiated by his own father (al-‘Abbas b. ‘Abd al-Muttalib) no less, is flatly contradicted by the very woman (Maimuna) who was married!!
However, because the ‘hadith science’ has to be saved at all cost, and the report by Ibn Abbas contains narrators who are impeccable, according to the standards of the hadith scholars, they have stated this was simply a guess by Ibn Abbas, due to him being young!
Well, let us say we are willing to play the game of “inventive ways to save hadith science at all cost” we would still be left with some puzzling questions.
1) Why did Imam Bukhari include it in his compilation? Doesn’t look like he researched the matter enough.
2) What about other narrations reported from Ibn Abbas around this time? Did he simply ‘surmise’ them?
3) At what age did Ibn Abbas have a memory developed enough that we could rely upon his transmission?
4) At what age did Ibn Abbas narrate this particular hadith?
5) If the answer to number 4 is that he was much older than why would he narrate a hadith that he knew was wrong? Why not simply confer with Maimuna or others on the matter?
The responses to these questions is more than likely going to be more apologetic whipped up to rescue the ‘hadith science’.
Dear sisters and brothers and truth seekers. May Allah (swt) open your hearts. It is obvious to all who do not have a vested interest in upholding the ‘sahih’ hadith at all cost that the above 2 hadiths in ‘sahih’ bukhari are patently false.
However, if you choose to say that Ibn Abbas was correct, than the other ‘sahih’ hadiths are wrong. That Maimuna the one who got married and should know best her condition) was mistaken and Ibn Abbas (the one who witnessed the marriage, who’s own father conducted the marriage who should know best their state) was correct.
To the Qur’an rejecters out there (yes I’m talking to you traditionalist who reject the Qur’an, by placing the ahadith as an authority a long side it) our Spanish friends have a saying,
“You cannot be in the procession and ring the bells at the same time.”