Critisising Imam Bukhari or anyone else
One must admit that Imam Bukhari or any other scholars were mere human beings. And to err is human. So first of all when compared to the Respect and Honour of our Holy Prophet sallAllahu 'alayhi wasallam, a Muslim doesn’t care who becomes the target of criticism. But still one should have gracious presumptions towards Imam Bukhari or other eminent scholars, keeping in view that in old days books were not printed in the press but they were hand-written, and the Satanic-Shia-Sect has been active in every period to corrupt and infect the teachings of Islam. So this is not beyond doubt that shia-calligraphists (katib) directly or indirectly have caused Tampering with the words of such narrations as in this case the sittah ‘ashar (16) and tis’ah ‘ashar (19) have been tampered with sittah (6) and tis’ah (9). And the purpose is quite familiar; to destroy the character of our Holy Prophet sallAllahu 'alayhi wasallam in particular and of our mother ‘Aisha radhiyAllahu 'anha in general.
A Question
Do, as Muslims, we love the dignity of our Holy Prophet sallAllahu 'alayhi wasallam or we prefer the narrators of such traditions?
‘Arwah
Such narrations appear to be either the saying of Ummul Momineen or ‘Arwah who is a taba’i and nephew of Ummul Momineen. If this is the statement of ‘Arwah, there is no religious status of that.
Hashaam bin ‘Arwah
Transmitting from ‘Arwah is his son Hashaam. All the confusion in this narration seems to be created by this Hashaam. His life has two stages:
1. In Madinah
2. In Iraq
Madani period lasted till 131 hijri. In this period his most important student is Imam Malik who has taken many narrations in his Muwatta from him but this narration of nikah is not available in it (isn’t it surprising?).
Imam Abu Hanifah is his student in the same period but he also didn’t transmit this narration anywhere.
Hashaam’s second stage starts from 131 hijri. Till 131 hijri, he was undoubtedly thiqah (reliable) in everyone’s eyes and was the main character for Hadiths of Ummul Momineen but when in 131 hijri he spent 100,000 out of loan at his daughter’s wedding in a hope that he would receive financial aid from the Caliph of time and pay the debts. But it happened that the government of Banu Umaiyah came to an end and Banu ‘Abbas took over. Hashaam went to Baghdad with a world of expectations and begged Caliph Mansur but first the calph reproached him saying who asked him to spend such a huge amount of money but Hasham kept sticking to Mansur the skinflint. At last the caliph got rid of him with 1000. This was the first mental shock for Hashaam due to which he started delusion (mughaltah) in his narrations. He began to attribute those narrations to his father which he hadn’t heard from him.
But in this hope that later he could get more amount from the caliph, he went back to Madinah. After a short stay he again started for Baghdad and this time he succeeded to get some amount and got back to Madinah. Probably to pay the debts he once again after sometime reached Baghdad and stayed there forever. He died the samewhere in Baghdad in 146 hijri. All the mess (confusion) in his narrations appeared on the land of Iraq. After coming to Iraq his memory was badly affected.
Ya’qub bin Abi Shebah says:
No narrations of him were denied but when he moved to Iraq, he described so many such narrations via his father Arwah, which the people of Madinah imagined disagreeable. While living in Madinah, Hashaam narrated only those hadiths which he had heard from his father but after reaching Iraq, he started describing those Mursal narrations (with second top link in the chain of narrations missing) attributing to his father which he had heard from others and hadn’t heard from his father. Therefore Hashaam’s those narrations which the people of Iraq transmit are not at all reliable.
(Tehzib At-tehzib, volume 11, page 48)
May Allah bless Hafiz Ibn Hajar, how beautiful word he has said with reference to Yaqub bin Abi Shebah that Hashaam’s those narrations are not reliable which the people of Iraq transmit from him.
1. Hadhrat Aishah’s (radhiyAllahu 'anha) marriage consummation at the age of 9 and nikah at the age of 6 is narrated by the People of Iraq from Hashaam.
2. The stories of Hadhrat Aishah’s (radhiyAllahu 'anha) playing with dolls are narrated by the People of Iraq from Hashaam.
3. The story of magic (spell) on Rasoolullah sallAllahu 'alayhi wasallam is narrated by the People of Iraq from Hashaam.
Yaqub bin Abi Shebah and Hafiz Ibn Hajar haven’t declared Bukhari and Muslim as an exception in his principle.
Hafiz Dhahabi writes in the biography of Hasham:
In the last part of his age, there appeared a variation (change) in his memory.
Abul Hasan bin Alqataan claims:
In the last part of his age, he started messing (mistakes) in Hadiths and isnaad (chains of narration).
Hafiz ‘Aqeeli writes even this much:
(He became foolish (doted) in the last part of his age.)
Dhahabi writes in Meezan:
His memory didn’t remain as excellent it was at the young age even in Iraq he described so many hadiths to people which he couldn’t deliver correctly.
(Meezanul Ae’tedaal, volume 4, tarjumah Hashaam)
Imam Malik who was one of Hashaam’s student and who had transmitted many narrations from Hashaam in his Muwatta, there was one period of him (Imam Malik) that in every matter he regarded Hashaam’s saying the last word but after reaching Iraq when Hashaam consecuted such memorable work, Imam Malik as well didn’t remain pleased with him anymore.
Even that ‘Abdur Rahman bin Kharaash states:
Imam Malik didn’t like him. He had objected him due to hadiths of the people of Iraq.
And Ibn Hajar has stated till this degree that
Due to Iraqi narrations, all the people of Madinah started objecting him.
The Ghost
The ghost of these 9 years hanunted Hashaam so badly that he made his wife also 9 years old.
Dhahabi has narrated this story as Fatimah bint Almanzar was elder than her husband Hashaam and Hafiz Dhahabi while commenting on these words of Hashaam, has said that Fatimah was 13 years older in age than Hashaam that is when she entered the house of Hashaam as his wife at the age of 9, four (4) years were due for Hashaam to be born and since then Hashaam didn’t let anyone even to see the border of her cloth. I haven’t seen such a big Karaamat (miracle) till today. Elders have everything uncomparable. Not everyone can absorb it. After this disrespect, Dhahabi stated that when Fatimah entered the house of Hashaam, her age was 28 or 29. So Hashaam showed only this much miracle that he dropped ‘Two Tens’ from the ‘Tens Place’ making it 9.
According to Hafiz Ibn Hajar, this mystery was solved by Hashaam himself with his tongue that
My wife is 13 years older than me and this is why she has heard hadiths from her grand-mother Hadhrat Asma.
What else we can say after all he is the narrator of Bukhari and Muslim, but we can say it with certainty that the weather of Iraq affected brains of quite high up people.
One must admit that Imam Bukhari or any other scholars were mere human beings. And to err is human. So first of all when compared to the Respect and Honour of our Holy Prophet sallAllahu 'alayhi wasallam, a Muslim doesn’t care who becomes the target of criticism. But still one should have gracious presumptions towards Imam Bukhari or other eminent scholars, keeping in view that in old days books were not printed in the press but they were hand-written, and the Satanic-Shia-Sect has been active in every period to corrupt and infect the teachings of Islam. So this is not beyond doubt that shia-calligraphists (katib) directly or indirectly have caused Tampering with the words of such narrations as in this case the sittah ‘ashar (16) and tis’ah ‘ashar (19) have been tampered with sittah (6) and tis’ah (9). And the purpose is quite familiar; to destroy the character of our Holy Prophet sallAllahu 'alayhi wasallam in particular and of our mother ‘Aisha radhiyAllahu 'anha in general.
A Question
Do, as Muslims, we love the dignity of our Holy Prophet sallAllahu 'alayhi wasallam or we prefer the narrators of such traditions?
‘Arwah
Such narrations appear to be either the saying of Ummul Momineen or ‘Arwah who is a taba’i and nephew of Ummul Momineen. If this is the statement of ‘Arwah, there is no religious status of that.
Hashaam bin ‘Arwah
Transmitting from ‘Arwah is his son Hashaam. All the confusion in this narration seems to be created by this Hashaam. His life has two stages:
1. In Madinah
2. In Iraq
Madani period lasted till 131 hijri. In this period his most important student is Imam Malik who has taken many narrations in his Muwatta from him but this narration of nikah is not available in it (isn’t it surprising?).
Imam Abu Hanifah is his student in the same period but he also didn’t transmit this narration anywhere.
Hashaam’s second stage starts from 131 hijri. Till 131 hijri, he was undoubtedly thiqah (reliable) in everyone’s eyes and was the main character for Hadiths of Ummul Momineen but when in 131 hijri he spent 100,000 out of loan at his daughter’s wedding in a hope that he would receive financial aid from the Caliph of time and pay the debts. But it happened that the government of Banu Umaiyah came to an end and Banu ‘Abbas took over. Hashaam went to Baghdad with a world of expectations and begged Caliph Mansur but first the calph reproached him saying who asked him to spend such a huge amount of money but Hasham kept sticking to Mansur the skinflint. At last the caliph got rid of him with 1000. This was the first mental shock for Hashaam due to which he started delusion (mughaltah) in his narrations. He began to attribute those narrations to his father which he hadn’t heard from him.
But in this hope that later he could get more amount from the caliph, he went back to Madinah. After a short stay he again started for Baghdad and this time he succeeded to get some amount and got back to Madinah. Probably to pay the debts he once again after sometime reached Baghdad and stayed there forever. He died the samewhere in Baghdad in 146 hijri. All the mess (confusion) in his narrations appeared on the land of Iraq. After coming to Iraq his memory was badly affected.
Ya’qub bin Abi Shebah says:
No narrations of him were denied but when he moved to Iraq, he described so many such narrations via his father Arwah, which the people of Madinah imagined disagreeable. While living in Madinah, Hashaam narrated only those hadiths which he had heard from his father but after reaching Iraq, he started describing those Mursal narrations (with second top link in the chain of narrations missing) attributing to his father which he had heard from others and hadn’t heard from his father. Therefore Hashaam’s those narrations which the people of Iraq transmit are not at all reliable.
(Tehzib At-tehzib, volume 11, page 48)
May Allah bless Hafiz Ibn Hajar, how beautiful word he has said with reference to Yaqub bin Abi Shebah that Hashaam’s those narrations are not reliable which the people of Iraq transmit from him.
1. Hadhrat Aishah’s (radhiyAllahu 'anha) marriage consummation at the age of 9 and nikah at the age of 6 is narrated by the People of Iraq from Hashaam.
2. The stories of Hadhrat Aishah’s (radhiyAllahu 'anha) playing with dolls are narrated by the People of Iraq from Hashaam.
3. The story of magic (spell) on Rasoolullah sallAllahu 'alayhi wasallam is narrated by the People of Iraq from Hashaam.
Yaqub bin Abi Shebah and Hafiz Ibn Hajar haven’t declared Bukhari and Muslim as an exception in his principle.
Hafiz Dhahabi writes in the biography of Hasham:
In the last part of his age, there appeared a variation (change) in his memory.
Abul Hasan bin Alqataan claims:
In the last part of his age, he started messing (mistakes) in Hadiths and isnaad (chains of narration).
Hafiz ‘Aqeeli writes even this much:
(He became foolish (doted) in the last part of his age.)
Dhahabi writes in Meezan:
His memory didn’t remain as excellent it was at the young age even in Iraq he described so many hadiths to people which he couldn’t deliver correctly.
(Meezanul Ae’tedaal, volume 4, tarjumah Hashaam)
Imam Malik who was one of Hashaam’s student and who had transmitted many narrations from Hashaam in his Muwatta, there was one period of him (Imam Malik) that in every matter he regarded Hashaam’s saying the last word but after reaching Iraq when Hashaam consecuted such memorable work, Imam Malik as well didn’t remain pleased with him anymore.
Even that ‘Abdur Rahman bin Kharaash states:
Imam Malik didn’t like him. He had objected him due to hadiths of the people of Iraq.
And Ibn Hajar has stated till this degree that
Due to Iraqi narrations, all the people of Madinah started objecting him.
The Ghost
The ghost of these 9 years hanunted Hashaam so badly that he made his wife also 9 years old.
Dhahabi has narrated this story as Fatimah bint Almanzar was elder than her husband Hashaam and Hafiz Dhahabi while commenting on these words of Hashaam, has said that Fatimah was 13 years older in age than Hashaam that is when she entered the house of Hashaam as his wife at the age of 9, four (4) years were due for Hashaam to be born and since then Hashaam didn’t let anyone even to see the border of her cloth. I haven’t seen such a big Karaamat (miracle) till today. Elders have everything uncomparable. Not everyone can absorb it. After this disrespect, Dhahabi stated that when Fatimah entered the house of Hashaam, her age was 28 or 29. So Hashaam showed only this much miracle that he dropped ‘Two Tens’ from the ‘Tens Place’ making it 9.
According to Hafiz Ibn Hajar, this mystery was solved by Hashaam himself with his tongue that
My wife is 13 years older than me and this is why she has heard hadiths from her grand-mother Hadhrat Asma.
What else we can say after all he is the narrator of Bukhari and Muslim, but we can say it with certainty that the weather of Iraq affected brains of quite high up people.
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