The Prohibition against writing hadith?

“Verily in the messenger of Allah you have a good example for him who looks unto Allah and the Last Day and remembers Allah much.” (Qur’an 33: 21)

“The believers are only the ones who have believed in Allah and His Messenger and then doubt not but strive with their properties and their lives in the cause of Allah. It is those who are truthful.” (Qur’an 49:15)

When the Prophet disclosed a hadith in confidence to one of his consorts, and she then divulged it (to another), and Allah made it known to him, he confirmed part thereof and repudiated a part. Then when he told her thereof, she said, “Who told you this? “He said, “He told me Who knows and is well-acquainted (with all things).”  (Qur’an 66:3)

It would be very difficult to imagine a Messenger of Allah (swt)  confirming part of a hadith (The Qur’an) and repudiating part of a hadith (The Qur’an) if the word hadith was used exclusively of the Qur’an.

 This is the death blow to the position of which the followers of the Quraniyoon religion are unable to escape from.

The worst animals before Allah are the deaf and dumb, those who do not use their reason.” (Qur’an 8:22)

Let us seen if those people who follow the Quraniyoon religion are capable of using their intellect when they discuss with Muslims.

The first point of consideration for anyone who would use their faculties of intellect would be this. If we are going to use hadith that supposedly prohibits the use of writing hadith and yet these very hadith are found in hadith canons that have been collected, collated and written down it stands to reason that those who included the very hadith of prohibition would have cogent and viable reasons to write the hadith down themselves!

I mean I have never come across anyone from the federation of Quraniyoon sect s that allege that these hadith came into the hadith corpus by accident.

In other words, those who collect the hadith canons are aware of those hadiths. That is sensible right? Couldn’t we all agree that is a logical first acknowledgment?


After all, they are relying upon the work of al-Khatib al Baghdadi titled: “Tqid al-‘Ilm”


Let’s move to the second point.

The second point is that this line of attack from the Quraniyoon religion involves using circular reasoning.

Imagine that you follow any number of sects from the Quraniyoon religion. Now your premise is that all the hadiths are false:

Based upon that premise what would be your logical conclusion?


The Quraniyoon have some very foggy thinking about deep matters.

The irony is that the overwhelmingly vast majority of them from any sect of the Quraniyoon have never even bothered to look at the science of hadith themselves. They have just taken this argument without investigating it.

Ironically this makes them guilty of blind trust.

For example, those who use these hadith and come to the conclusion that these hadith give accurate information. On what basis do they assert this?

Is it because of the sanad-chain of transmission? If that is the case then what is their actual problem with hadith?

If not then it shows a fatal flaw in their thought process here.

It reminded me of a tourist when I was doing guided Mosque tours in Singapore. This man suddenly blurted out, “There is no truth! Nothing is true!” So I turned and I asked him, “Is that true?”

The third point. This point is very important. There is not a single hadith anywhere from the Blessed Messenger [saw] that forbids the oral transmission of hadith.

That is an open challenge to anyone from any sect of the Quraniyoon.

Let me repeat that:

There is not a single hadith anywhere from the Blessed Messenger [saw] that forbids the oral transmission of hadith.

What we do have are hadith attributed to the Blessed Messenger [saw] that discourage people from writing down anything other than the Qur’an.

Abu Sa’id Khudri reported that Allah’s Messenger (saw) said:

“Do not take down anything from me, and he who took down anything from me except the Qur’an, he should efface that and narrate from me, for there is no harm in it and he who attributed any falsehood to me-and Hammam said: I think he also said:” deliberately” -he should, in fact, find his abode in the Hell-Fire.”

Source: (Sahih Muslim 3004 Book 55, Hadith 92 Book 42, Hadith 7147)

See for yourself:

No prohibition against the oral transmission of hadith.

Fourth point. Quoting hadith like this is actually a strong point against the Quraniyoon religion.

The reason being is that it shows that the companions must have been writing things from the Blessed Messenger (saw) other than the Qur’an to the point that it needed to be addressed.

The intention behind the proclamation of not writing anything down from the Blessed Messenger (saw) besides the Qur’an is the fear that other material would get mixed up with the Qur’an.

We should also keep in mind that writing materials were scarce.

We have proof of this.


Source for the above quote from Ahmed Von Denfer’s book pages 21-22


You can see that in the Mushaf of Ubay bin Ka’b that he included two du’a from the Blessed Messenger [saw] as well as a hadith from him.

“I heard Ibn Az-Zubair who was on the pulpit at Mecca, delivering a sermon, saying, “O men! The Prophet used to say, “If the son of Adam were given a valley full of gold, he would love to have a second one; and if he were given the second one, he would love to have a third, for nothing fills the belly of Adam’s son except dust. And Allah forgives he who repents to Him.” Ubai said, “We considered this as a saying from the Qur’an till the Sura (beginning with) ‘The mutual rivalry for piling up of worldly things diverts you..’ (102.1) was revealed.”

Source: (Sahih al-Bukhari 6438 Book 81 Hadith 27 Vol 8 Book 76 Hadith 446)

How do the people who follow the Quraniyoon religion answer this?

We as Muslims have the answers to it. It puts ease and tranquility into the hearts and the minds of the believers. Whereas the position of the Quraniyoon fills the mind and heart with doubts and whispers from the enemy.

Fifth point.

The hadith must be understood in the context of not mixing the hadith of the Blessed Messenger (saw) with his recommended supplications and the Qur’an because of the following evidence:

If the statement is understood in the way those of the Quraniyoon want the masses to understand than it would indicate that the Blessed Messenger (saw) Allah forbid went against the instructions of the Allah (swt).

“O you who have believed, when you contract a debt for a specified term, write it down. And let a scribe write it between you with justice. Let no scribe refuse to write as Allah has taught him. So let him write and let the one who has the obligation to dictate. And let him fear Allah, his Lord, and not leave anything out of it. But if the one who has the obligation is of limited understanding or weak or unable to dictate himself, then let his guardian dictate with justice. And bring to witness two witnesses from among your men. And if there are not two men, then a man and two women from those whom you accept as witnesses-so that if one of the women errs, then the other can remind her. and let not the witnesses refuse when they are called upon. And do not be weary to write it, whether it is small or large, for its specified term. That is more just in the sight of Allah and stronger as evidence and more likely to prevent doubt between you, except when it is an immediate transaction that you conduct among yourselves. For then there is no blame upon you if you do not write it. And take witnesses when you conclude a contract. Let no scribe be harmed or any witness. For if you do so, indeed, it is grave disobedience in you. And fear Allah. And Allah teaches you, and Allah is Knowing of all things.”  (Qur’an 2:282)

Allah (swt) himself demands a written record for credit transactions.


“There was a man among the Ansar who would sit with the Messenger of Allah (saw), and he would listen to the Ahadith of the Prophet (saw) and he was amazed with them but he could not remember them. So he complained about that to the Messenger of Allah (saw). He said: ‘O Messenger of Allah! I listen to your Ahadith and I am amazed but I can not remember them.’ So the Messenger of Allah (saw) said: ‘Help yourself with your right hand’ and he motioned with his hand as if writing.'”

Source: (Jami at-Tirmidhi 2666 Book 41 Hadith 22 Vol 5 Book 39 Hadith 2666)


Conclusion: This is more than sufficient evidence to refute the claims of those who say that the Blessed Messenger (saw) forbade the writing of hadith.

One thing is certain no one can claim that the Blessed Messenger (saw) forbade the oral transmission of hadith.


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