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There is big misunderstanding in your quoting of the Hadeeth in Salih Muslim. The Hadeeth is narrated from Malik ibn Aws مالك بن أوس from Omar ibn Al-Khattab that Omar told Abdullah Ibn Abbas that you and your cousin Ali Ibn Abi Talib looked at Abu Bakr and at me as liars, sinners, covenant-breaker and traitor. (Salih Muslim, 5;152). This Hadeeth was narrated also in Musannaf Abdul Razzaq 5;472. Bukhari has also narrated this Hadeeth from Musannaf Abdul Razzaq but he omitted two words from it. Wassalam. |
https://muflihun.com/muslim/8/3422 Anyway it is just a single hadith whereas the Quran has been transmitted in a lot of ways, so it is probably just an erroneous hadith and doesn't pose a serious challenge to the authenticity of the Qur'an. Besides, if someone was going to intentionally lose a part of the Qur'an, one would think it would be about a more controversial subject than how many times a baby should be suckled to be mahram. And it is unlikely that it would be lost accidentally. |
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This is a complicated question, since Muslims of differing sects have differing opinions about what hadith narrators are deemed acceptable, or which hadith are deemed acceptable. For this reason, I feel it is best to let the content speak for itself, and so I invite you to read Sahih Bukhari and Sahih Muslim carefully. Do you feel that all of the narrations reflect a deep, dignified set of teachings about God, ethics, or the Prophet (S)? Do you feel that all the narrations are in accordance with reason and an enlightened worldview? Certainly, some of them are, but you only need to find one or two that are not to suggest that they are all not. For instance, might I point to a narration in the section on the "oneness of God" (the final chapter), in which the Prophet Sulayman (A) has relations with 60 wives in one night. This is of course his personal business, but is it really realistic, respectful, or necessary to even mention it? And, what is this doing in a chapter on God? Yes, there is a point to the narration (that one should say "if Allah wills" for everything), but this is hardly a serious discussion about the nature of Allah. In fact, most of the narrations in this chapter are rather shallow and do not really add much to our understanding of the nature of Allah apart from some surface level things. If, after reading Sahih Bukhari and Sahih Muslim, you feel that they are all transmitted from a man of God, or on behalf of him by his close supporters, that's fine and is your perspective. After all, there have been plenty of Muslims historically that embraced these books. I am not of that view, but that's part of why I'm not Sunni. Allah in the Qur'an encourages us to think. (However, here is someone's work on the topic which you could consider: https://www.al-islam.org/critical-assessment-sahih-bukhari-and-sahih-muslim-sayyid-ali-al-husayni-al-milani) As for al-Kafi, there is no need to consider it all as true. However, one could say that it contains truth and that much of it is true. Anyway, if you take one subject - say, the oneness of God - and compare the sections of Sahih al-Bukhari and al-Kafi, you will find a significant difference in terms of the depth of the discussion. But, I leave it to you to do the comparison.
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I wish to add some more names and details to complement the respected Sayyid al-Musawi's clear response to this question. Overall, a good book one can refer to for names of the nawasib - enemies of the Ahl al-bayt (a) - who appear in Sunni hadith is Hashim Ma`ruf al-Hasani's Dirasat fi’l hadith wa’l muhaddithin published in Beirut. Here are some more examples of such ignoble people appearing in Sunni hadith sources. 1. `Umar b. Sa`d `Umar b. Sa`d needs no introduction for those aware of the details of the tragedy of Karbala. This son of Sa`d b. Abi Waqqas, the companion of the Prophet (s), led the troops on the ground against Imam al-Husayn (a). Al-Tabari quotes Ibn Sa`d, after the Imam (a) had been mercilessly killed:
Some example of the Prophet’s (s) hadith quoted by Sunni scholars on the authority of `Umar b. Sa`d!
2. `Abd al-Rahman b. `Abza `Abd al-Rahman b. `Abza (or `Abzi) al-Khuza`i was a companion of the Prophet (s). He was present with the troops of Ibn Ziyad who fought and killed Imam al-Husayn (a). (See al-Dinawari, al-Akhbar al-Tiwal, page 298). See some of the narrations by him in:
3. al-Harith b. Yazid al-Kufi Al-Harith b. Yazid al-`Akali al-Taymi al-Kufi seems to the al-Harith b. Yazid b. Ruwaym on whose services Ibn Ziyad called upon by sending him from his own base in Kufa to join `Umar b. Sa`d’s army (See al-Dinawari, al-Akhbar al-Tiwal, page 254). No other ‘al-Harith b. Yazid’s in rijal lexicons seem to hail from Kufa. See his narrations in:
4. Shabath b. Rib`i Abu `Abd al-Quddus Shabath b. Rib`i al-Tamimi al-Yarbu`i was a man with a checkered background. A companion of the Prophet (s), he used to be once on the side of Imam ‘Ali (a), then joined the Khawarij and later was part of Ibn Ziyad’s troops in Karbala fighting Imam al-Husayn (a)! See:
From al-Tabari, from the scene of the battle of Karbala:
Some narrations from Shabath in:
5. Qadi Shurayh Abu Umayyah Shurayh b. al-Harith b. Qays al-Kindi was a judge in Kufa. He connived with the Umayyad authorities in Kufa in suppressing the Shi’a and supporters of Imam al-Husayn (a) from rallying to the call of Muslim b. `Aqil and Hani’ b. `Urwa shortly before the onset of the battle of Karbala. He had a share in the responsibility for the murder of Hani’ by Ibn Ziyad (See al-Dinawari, al-Akhbar al-Tiwal, page 238). Shurayh narrates traditions in:
There are many other narrators who cursed and hated Imam ‘Ali (a), as confirmed by Sunni books of rijal, and are yet present in major Sunni books narrating Prophetic hadith. Here is a list that has been gathered from several sources, particularly al-Hasani’s work mentioned above. The list is in no particular order and there are quite likely to be more such narrators that could not be identified and included.
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