Hadith is the second source of Islam after the Qur’an. Whenever a Hadith is told to a Muslim, he immediately accepts it, but there are some people, who when they are told a Hadith, ask wether that Hadith is written in Bukhari or Muslim. They say, if it is written in Muslim and Bukhari then it should be accepted, but if it is not, then a doubt remains as to whether the Hadith is authentic or not.
Our claim to this is that it is not the command of Allah or our Prophet (May Allah bless Him and grant him peace) that we can only believe in those Ahadith which are written in Muslim or Bukhari and have doubts about the rest. People who fall into the category of people who use Bukhari and Muslim as their only sources of Sunnah claim:
(A) Many scholars of Islam have said that the Ahadith written in Muslim or Bukhari are authentic, but the Ahadith which are not in Muslim or Bukhari can be weak, fabricated or authentic.
(B) Muslim and Bukhari do not take narration from a weak narrator. Even if there was a weak narrator and Muslim and Bukhari took narration from the narrator, then the narrator is said to have “Crossed the Bridge” [1].
(C) The scholars of Hadith have not objected to any narration of Muslim and Bukhari.
(D) We do not need to see any other Ahadith books because Muslim and Bukhari have gathered all the authentic Ahadith in Muslim and Bukhari.
(E) No one has ever criticised Imams Muslim and Bukhari in regards to any mistake they may have made.
Whatever has been claimed above is not from the Qur’an or Sunnah. We will explain, with the help of Allah that these claims are false.
We say that an authentic Hadith is one, which meets the principals of authentication of Ahadith. It does not matter whether it is written in Muslim, Bukhari, Tirmidhi or Abu Dawud, or Muwatta of Imam Malik.
“The narration of Imam Bukhari and Imam Muslim have not been criticised by scholars of Ahadith”
Before we write about the actual narration of Imam Muslim and Imam Bukhari we will prove that to criticise the narration of Imam Bukhari and Imam Muslim is not forbidden.
Asqalani writes, “when you compare the narration of Imam Bukhari and Imam Muslim you will notice that Imam Muslim’s narration have been criticised a lot more by the scholars of Ahadith than the narration of Imam Bukhari. When Imam Bukhari took narration from his teachers, he was well aware of these narrations beforehand, On the other hand, when Imam Muslim took narration from his teachers, he had no previous information about them. This is another reason why Imam Bukhari is said to be better than Imam Muslim. Imam Bukhari carries less Shaadh and Muallal (types of weak Hadith) than Imam Muslim
(An-Nukhbah, chapter on Imams Bukhari and Muslim, by Hafidh Asqalani).
Imam Sakhawee writes that the status of Imam Bukhari is higher than Imam Muslim. The reason he gives this is that Imam Bukhari has taken narration from 435 narrators, among these narrators there are only 80 weak narrators. Imam Muslim has taken narration from 620 narrators. About 160 narrators are known to be weak from among these
(Fath-ul-mughees, chapter on Imams Bukhari and Muslim, by Imam Sakhawee)
Hafidhh Asqalani and Imam Ay’nee write that Imam Daar Qutni has written a book called “Istadrikaat” in which he has objected to many narrations of Imam Muslim and Imam Bukhari (Muqaddamah, Fath-ul-Baari by Hafidh Asqalani and Umdat-ul-qaari by Imam Ay’nee)
Hafidh Asqalani has attempted to answer the objection raised in the book. In the preface of Fath-ul-Baari, Imam Asqalani has answered some questions raised
(Muqaddamah Fath-ul-Baari, “Criticism of Imam Bukhari by Scholars of Ahadith” by Hafidh Asqalani)
Alaama Abu Fatah writes that Hafidhh Iraaqee has written in his book, “Al-Fayaah”, that he criticised only two narrations of Imam Muslim and Imam Bukhari. In my other book, “Sharh-ul-Kabeer”, I have gathered all the narration of Imam Bukhari and Muslim, which the scholars of Ahadith have criticised. Hafidhh Abu Ali Ghassaani has also compiled all the narration of Imam Muslim and Bukhari, which scholars of Hadith have criticised. Alaama Abu Masaud has also written a similar book
(Qawa’id Uloom Al-Hadith page 40 by Abu Fatah Al Damashqi)
It is clear that if the criticism of Imam Muslim and Imam Bukhari were forbidden, then the scholars of Ahadith would not have dared to criticise their narration. Even those people who have praised Imam Bukhari very highly have criticised him.
Hafidhh Asqalani writes: “Qaadhi Abu Bakr Ibn Arabi, in his commentary on Bukhari, claims that Imam Bukhari has written narration in Sahih-ul-Bukhari and that they have been narrated by at least two persons e.g. two companions heard a narration from our Prophet [May Allah bless Him and grant Him peace] and then two of the companions’ students heard it from the companions themselves, and so on. The scholars of Ahadith have proved this claim to wrong. The first narration in SaHiH-ul-Bukhari is narrated by Al-Qaama who heard it from Umar (May Allah bless Him and grant Him peace). This proves that Qaadhi Abu Baqaaree’s claim is wrong.
(An-Nukhba, p14 by Hafidh Asqalani)
Some narration of Bukhari and Muslim, which have been criticised by the scholars of Ahadith
There are many narrations of Imam Bukhari, which have been criticized, the detail can be found in Fath-ul-Baari and Umdat-ul-Qaari, whicj are written by Hafidh Abd-ul-Barr’s, and Ibn Jawzee’s books. Here are some examples from those books:
(1)Imams Bukhari and Muslim write that when the leader of the hypocrites, Abdullah bin Ubaydah died, his son came to see our Prophet [May Allah bless Him and grant Him peace] and asked him if he would perform his Father’s funeral prayer (Janaazah) As our Prophet [May Allah bless Him and grant Him peace] stood up to read the Janaazah, Umar tugged his shirt and asked him: “Are you going to perform the Janazah?” Umar said that he was a hypocrite and that AllahAlmighty has forbidden him to perform a hypocrite’s Janaza. Our Prophet [May Allah bless Him and grant Him peace] then said to Umar that Allah Almighty had given him the choice of whether or not to read the Janazah of a hypocrite. According to this narration, the Prophet [May Allah bless him and grant Him peace] said, “Allah Almighty has told me that if I ask for their forgiveness seventy times, He will not forgive them, but I will ask for their forgiveness more than seventy times. After this, our Prophet [May Allah bless Him and grant Him peace] performed the Janaazah prayer. After the Janaazah, Allah Almighty revealed verse 80 of surat-ut-taubah. The revelation is as follows: “ Prophet [May Allah bless Him and grant Him peace]! If someone dies from among them (non-believer or hypocrite) do not say their Janaza or do not stand at their graves, because they have blasphemed with Allah and His Messenger.
(Bukhari and Sahih Muslim, chapters: “Janaaiz, Tafsir and Fadaa’il Umar)
Hafidhh Asqalani, Imam Anee and other scholars of Hadith write that whether our Prophet [May Allah bless Him and grant Him peace] and Umar had this discussion is doubtful. Qadhi Abu Bakr has said that it is not permissible to accept this narration, as it is not true. Hafidhh Asqalani has said this is a narration from those, narrations that have not been authenticated. Imam Al-Haramain has said that the scholars of Ahadith do not accept this narration. Imam Ghazali and Imam Daudi have said that it is clear that this Hadith is not true.
The reason that the above scholars have not accepted this Hadith is that before this event verse 80 of surat-ut-taubah was already revealed. The meaning of that verse is O Prophet [May Allah bless Him and grant Him peace]! If you ask for their forgiveness, or if you do not ask for their forgiveness, or if you ask forgiveness for them seventy times, Allah Almighty will not forgive them because they disbelieve in Allah Almighty and his Messenger [May Allah bless him and grant Him peace]. From the meaning of the above verse, we can establish three facts.
· The first fact is that whether the Prophet [May Allah bless Him and grant Him peace] asks for their forgiveness or not, the hypocrites will not be forgiven.
· The second fact is that if the Prophet [May Allah bless Him and grant Him peace] asked for their forgiveness more than seventy times, his prayer will still not be granted. The word “seventy” mentioned does not actually mean seventy times; rather it means “no matter how many times”.
· The third fact is that the hypocrites have disbelieved in Allah Almighty and His Messenger[May Allah bless him and grant Him peace] so they cannot be forgiven. With the above facts in mind, how can our Prophet [May Allah bless him and grant Him peace] be able to say that he has been given a choice by Allah Almighty whether or not to say their Janaazah? Secondly, how did our Prophet [May Allah bless him and grant Him peace] establish that Allah Almighty will not forgive them if he asks for forgiveness seventy times, but will forgive them if the Prophet [May Allah bless him and grant Him peace] asks for their forgiveness more than seventy times?
Allah Almighty verified Umar’s understanding by revealing verse 83 of surat-ut-taubah. The general meaning is: “if anyone dies from among the non-believers, do not read their Janaazah and do not stand at their graves.” From reading the above verse, it seems as though Umar had a better understanding of verse 80 of surat-ut-taubah than our Prophet [May Allah bless him and grant Him peace]. This is impossible and is not acceptable. Before this event, when the Prophet [May Allah bless him and grant Him peace] was living in Makkah, his uncle Abu Talib, died and The Prophet [May Allah bless Him and grant Him peace] said that he would make du’aa for his uncle until Allah stops him. Verses of 113 and 114 of surat-ut-taubah were then revealed. These state that it is not fitting for our Prophet [May Allah bless him and grant Him peace] or any other Muslim to ask for forgiveness for a non-believer. Prophet Ibrahim[May Allah bless him and grant Him peace] stopped asking for forgiveness for his Uncle when he learnt that he was a non believer
(Fath-ul-Baari, Umdat-ul-Qaari, Tasayyar-ul-Qaari, ShahH Bukhari by Hafidh Asqalani, Imam Anee and Shaikh Dhelwi).
(2) Imam Bukhari writes that Abu Hurairah reported that the Prophet SAW said, that on the Day of Judgement when Allah TA’ALA throws the people into hellfire, hellfire will say give me more. Then Allah TA’ALA will create a nation and then throw them into it. Hellfire will again say I want more, and again Allah TA’ALA will create a nation and throw them into it, hellfire will again say I want more, then Allah TA’ALA will put His feet onto hellfire then it will be full.
(Bukhari Kitab-al-Tawheed Chapter Tawheed).
Hafidhh Asqalani writes that Imam Bukhari has written this hadith in Tafsir of Surah Qaaf. In this narration when hellfire asks for more Allah TA’ALA will put His feet onto it and then it will be full, and Allah TA’ALA is never cruel but in Abu Hurairah’s above narration it says that Allah TA’ALA will create a nation and fill hellfire with it. Hafidhh ibn Qayyam, Abu Hassan Qubsi and other groups of scholar of Hadith say that the narrator of this Hadith has fabricated this by saying that Allah TA’ALA will create a nation to fill hellfire. They say that Allah TA’ALA created hellfire for those people who follow satan, and that the new creation would never have sinned, so how could Allah TA’ALA put them in hellfire? Allah TA’ALA also says in the Qur’an that He never does injustice to anyone. (Surah al-Qaaf Verse 49).
The scholars also say that to fill hellfire, Allah TA’ALA would fill it with stones as this has no life, but humans have a life. Other scholars say that Allah TA’ALA is all powerful and could punish anyone without a sin as He wills, and is not answerable to anyone.
(Fathul Bari Chapter on Tawheed).
Hafidhh ibn Taymiyyah writes that an authentic narrator sometimes makes mistakes, but knowledgeable scholars of Hadith find these mistakes straight away, like Imam Bukhari writes in Kitab-al-Tawheed that Allah TA’ALA will create a new nation and fill hellfire with it. A master of Hadith will find out straight away if a narrator has made a mistake. These mistakes by narrators are also found in other Hadith books. Imam Muslim writes that when the Prophet SAW married his wife Mamunah after he had taken off the Ahram from himself, the Prophet SAW did not perform 2 rakat nafal inside the Kaba.
A person with deep knowledge of Hadith will straight away know the narrator of this Hadith has made a mistake because it is proved from another authentic Hadith:
That the Prophet SAW never performed Umrah in the month Of Rajab when the Prophet [May Allah blessHim and grant Him Peace] married his wife Mamunah, he was wearing the ahram and he did perform 2 rakat nafal inside the Kaaba.”
There is another narration of ibn Umar that the Prophet SAW performed Umrah in the month of Rajab.
(Usooleh Tafsir Chapter Ijma-al-Muhaddiseen by Hafidhh ibn Taymiyyah).
From the above statement we can see that Hafidhh ibn Taymiyyah has criticized Imam Bukhari and Imam Muslims narration's.
(3) Imam Bukhari writes, after the death of the Prophet [May Allah bless Him and grant Him peace], umm-ul-mu’mineen Sawda, was the first to die. [Bukhari, chapter of Zakaah by Imam Bukhari]
Hafidh Ibn Hajr Asqalani writes that this is wrong, and that umm-ul-mu’mineen Zainab died first. Imam Ibn Jawzi says this narration is not correct and it is very strange that Imam Bukhari wrote this. Imam Nawawi also says that Imam Bukhari has made mistakes.
(Fath-ul-Baari, chapter on Zakaah, by Hafidhh Asqalani)
(4) Imam Bukhari states, that the Prophet’s [May Allah bless Him and grant Him peace] wife, Ummay Habeeba heard that her Father died in Syria.
[Bukhari chap Janaa’iz,]
Hafidhh Asqalani says, “All the scholars agree that Ummay Habeeba’s Father died in Madinah and that the word Syria was incorrectly used in this narration. (Fath-ul-Baari, chapter on Janaa’iz)
(5) Imam Bukhari states, that in the Battle of Badr, Khabaib bin Addi killed Haris.
[Bukhar chap of Al-Maghasi, chapter 38,]
Hafidhh Asqalani says that the majority of scholars say that Khabaab never joined in the battle of Badr. (Fath-ul-Baari, chapter on Maghasi, by Hafidh Asqalani]
(6) Imam Bukhari states that a man was punished by Uthman [Radi alla hu anhu] who was whipped eighty times.
[Bukhari, Fadaa’il-ul-Uthman]
Hafidh Asqalani says this is not right as the man was whipped forty times as written in other narrations.
(Fath-ul-Baari, chapter on Fadaa’il-ul-Uthmaan, by Hafidh Asqalani)
(7) Imam Bukhari states that Abu Hurairah said, “I went with the Prophet [May Allah bless Him and grant Him peace] to Banoo Qainuqah’s market and he sat in Fatimah’s garden.
[Bukhari chap Maazukirah Fil Aswaaq]
Hafidhh Asqalani states that in this narration, certain words are missing because Fatimah’s house was not in Banoo Qainuqah. The proper narration is the one that Imam Muslim records, which is:
“The Prophet [May Allah bless Him and grant Him peace] went to Banoo Qainuqah and then he returned and went to Fatimah’s house.” Faatimah’s house was in the middle of the Prophet’s [May Allah bless Him and grant Him peace] wives’ houses.
(Fath-ul-Baari, chapter “Fadaa’il Aswaq” by Hafidhh Asqalani)
(8) Imam Bukhari states after the death of Uthmaan, no one stayed alive from among the companions of Badr. When the war of Harra happened, none of the Hudaibiyah companions were left alive.
[Bukhari chapter Mughasi]
Hafidhh Asqalani says that this is false becaused after the death of Uthman (Radi allah hu anhu), from the companions of Badr, Ali, Talha, Zubair, Saad (Radi allah hu anhu) and other companions were alive after Uthmaan died. Hafidh Asqalani has also proved that the second part of this narration is incorrect.
(Fath-ul-Baari, chapter on Fitan, by Hafidh Asqalani)
(9) Imam Bukhari states, that when Aadam [May Allah bless him and grant him peace] was created, he was sixty feet high.
[Bukhari chapter Anbiya]
Hafidhh Asqalani states “If this was in fact true, the houses of the previous nations (like ‘Aad and thamood) should be higher than our houses but this is not the case. This has confused me until now.” (Fath-ul-Baari, chapter on Anbiyaa’, by Hafidhh Asqalani)
(10) Imam Bukhari says that Abu-Musa said that when our Prophet [May Allah bless Him and grant Him peace] was going towards Khaybar. The people who were behind him were shouting “Allah is great” in loud voices. Our Prophet [May Allah bless Him and grant Him peace] told them not to shout in loud voices but to recite it normally.
(Bukhari, Chapter on Khaibar).
Hafidh Asqalani and Hafidh Ibn Kathir say that this cannot be right as Abu-Musa Ash’aree came from Habsha to the Prophet [May Allah bless Him and grant Him peace] after Khaybar was won along with the Muhajirs (Immigrants). In Bukhari, it also proved that Abu-Musa came to Prophet [May Allah bless Him and grant Him peace] after the war of Khaybar was over. This means that it would not be correct to say that this event took place on the way.
(Fath-ul-Baari, chapter on Khaybar, by Hafidh Asqalani and Sirat-un-Nabi, by Hafidh ibn Kathir)
(11) Imam Bukhari says that Umar Bin Maymoon said: “I saw a monkey who had just committed adultery with another one. Other monkeys then stoned them both, so I also started to throw stones as well.”
(Bukhari, “Ayyaam-ul-Jaahiliyyah”)
Hafidh Asqlani writes: Alaama Ibn Abd-ul-Barr says: “This narration is wrong because, enforcing an Islamic law on a animal about regarding any matter would be wrong. If in any way you were to say that the words of this narration were true then it would be correct to say that the monkey was in fact, a Jinn.” Humaidee says that this account was not actually in the original Bukhari, but someone has added it later. Nusqi wrote the second version of Bukhari, and this narration was not written in it. If we were to say that Hafidh Humaydi and Ibn Abdul-Barr are right, then what about the Ulamaa’ (Scholars) who say that all the Ahadith written in Bukhari are correct.
(Fathul-ul-Baari, “Ayyaamul-Jaahiliyyah” by Hafidh Asqalani)
Imam Badr-ud-deen Anee has said it is not true that all the Hadith contained in Bukhari are authentic. The reason he gives it that Imam Bukhari has taken some narration from the people who were from misled sects.
(Umdat-ul-qaari, “Al-Munaqib”)
Hafidh Asqalani himself has criticised many of Imam Bukhari’s narrations. The preface of Fath-ul-Baari contains a list of all the scholars who have criticised Bukhari’s narration. In some places, he has tried to answer some of the objections raised. So how then can anyone claim that there is no argument concerning the narrations of both Imam Bukhari and Muslim? Our shaykh Shah Abul Husain Zaid Farooqee (may god bless him) has said that Ibn Maymoon saw the monkeys before the Islamic order for stoning an adulterer was revealed. And, even the monkeys were jinnaat, so how could they be punished?
(12) Imam Bukhari writes that Shareek narrated from Anas concerning the incident when our Prophet [May Allah bless Him and grant Him peace] was taken on the miraaj. The narration states that our Prophet [May Allah bless Him and grant Him peace] was asleep in the ka’bah before the first revelation came, and in his dream, three angels came to him and talked about his excellency and went away. The same thing happened on the second night, but on the third night our Prophet [May Allah bless Him and grant Him peace] was taken on the miraaj. (Bukhari, “Siraat-un-nabi” and “Kitaab-ut-tawheed”)
Hafidh Asqalani writes that the narration, which states that our Prophet [May Allah bless Him and grant Him peace] was taken on the miraaj before the first revelation of the Qur’an, is not acceptable. The ummah is in agreement that the miraaj took place after Muhammad [May Allah bless him and grant Him peace] obtained Prophethood and before the emigration to Madeenah. Imam Khatabee, Ibn Hazm, Qadi Iyad and Imam Nawawi also reject the above narration.
(Fath-ul-Baari, “At-tawheed” by Hafidh Asqalani)
Hafidh Ibn Quyaam writes that the journey to heaven took place only once, it was after the first revelation. May AllahAlmighty bless Imam Muslim as he did not write this narration.
(Zaad-ul-Maad, “Asrah” by ibn Qayyam)
Hafidh Ibn Kathir writes that the content of the above narration has been altered from the original version. This is because Shareek was unable to remember the actual words of the Hadith. (Tafsir Ibn Kathir, surah Banee Israa’eel, Aayah 1)
Ibn Muhammad bin Abdul Wahaab ul Najdi writes that the miraaj occurred only once and it happened before the hijrah to Madeenah. The scholars of Ahadith have rejected Shareek’s narration. (Mukhtassar-us-Sirat-ur-rasool, chapter “Asra” by Ibn Muhammad bin Abd-ul-Wahaab-un-Najdi)
Hafidh Asqalani writes that the above narration is one of those narration which scholars of Ahadith have criticised. The scholars who have criticised this narration have deep knowledge of Ahadith and had studied them from ecvonceivable point.
(Muqaddamah Fath-ul-Baari, Chapter Ta’an Daar Qurtubee ‘Alal-Bukhari” by Hafidh Asqalani)
Imam Dhahabi writes that Shareek’s narration is one of those narration which no one has verified. (Mizaan-ul-I’tidaal, biography of Shareek, by Hafidh Dhahabi)
(13)Imam Muslim writes that Abu Sa’eed narrated from the Prophet [May Allah bless Him and grant Him peace] that he ordered us to not write down any of his Ahadith, also he narrated that any one who has written his Ahadith other then Qur’an should destroy it. (Muslim, “Zuhad”)
Hafidh Asqalani writes that Imam Bukhari and other scholars have said that this narration is not authentic. This is not our Prophet’s [May Allah bless Him and grant Him peace] Hadith, but, in fact, these are the words of Abu Sa’eed himself. It is clear from many other Ahadith that our Prophet [May Allah bless Him and grant Him peace] has given us the permission to write his Hadith. (Fath-ul-Baari, “Kitaabaat-ul-’Ilm” by Hafidh Asqalani)
(14) Muslim writes that our Prophet [May Allah bless Him and grant Him peace] had many wives and that our Prophet [May Allah bless Him and grant Him peace] gave equal time to each wife, but there was one wife who did not have her fixed time. Her name was Safiyyah.
(Sahih Muslim, “Chapter Rada”)
Imam Nawawi has written that the narrators of this Hadith, Atha and Ibn Jurayj have made a mistake inthe name Safiyyah, which should have been Sawdah. Imam Muslim has written in the same chapter that our Prophet’s [May Allah bless Him and grant Him peace] wife, Sawdah, had given her turn to A’isha. (Sharh Sahih Muslim, “Ar-radah” by Imam Nawawi)
Moreover, Imam Bukhari, Imam Abu Daud, Imam Ibn Sa’ad, Imam Ibn Kathir and Hafidh Asqalani have written that the name of the wife of Prophet [May Allah bless Him and grant Him peace] who gave up her turn was Sawdah. (Bukhari, “Nikaah”, Abu Daud, “Nikaah”, Tabakath Ibn Sa’ad “Usd-ul-Ghaabah”, Ashaabah, “Biography of Sawdah”).
(15) Imam Bukhari has written that Abu Hurairah has said that the Muslims were victorious in the war of Khahybar and during the war there was a man who seemed to be fighting very bravely our Prophet [May Allah bless Him and grant Him peace] said that he would go to hell. (Sahih Bukhari, “Al Khaibar”)
Hafidh Asqalani writes that it is implied, from the above narration, that Abu Hurairah was present in the war of Khaybar. I (Asqalani) feel that when writing this narration, Imam Bukhari did not give his full attention, because Abu Hurairah came to our Prophet [May Allah bless Him and grant Him peace] to become a Muslim after the war of Khaybar. Imam Bukhari has also written, in the same chapter, that Abu Hurairah came to see Our Prophet [May Allah bless Him and grant Him peace] when he was dividing the spoils of war and that the Prophet [May Allah bless him and grant Him peace] gave some to Abu Hurairah is well. (Fath-ul-Baari, “Khaybar” by Hafidh Asqalani)
Hafidh Ibn Kather, Hafidh Ibn Alquayaam, Imam Ibn Atheer and Hafidh Asqalani write that Abu Hurairah went to Madinah to see our Prophet [May Allah bless Him and grant Him peace] In Madina he prayed Salaah, someone else lead the Salaah prayer, after the prayers Abu Hurairah learnt that our Prophet [May Allah bless Him and grant Him peace] has gone to war at Khaybar. Abu Hurairah also traveled to Khaybar, but when he reached Khaybar the war has ended and our Prophet [May Allah bless Him and grant Him peace] was dividing the spoils of war.
(Sirat un Nabi and Zahdual Maad chap Khaybar, Usdual Gahbah and Al Sabaah biography of Abu Hurairah by Ibn Kathir, Ibn Quayum, Ibn Atheer and Hafidh Asqalani).
(16)Imam Muslim writes that Abu Hurairah reported that our Prophet [May Allah bless Him and grant Him peace] said that AllahAlmighty created the earth on Saturday, the mountains on Sunday, the trees on Monday, mad things on Tuesday, light on Wednesday, animals on Thursday and on Friday, Prophet Aadam was created.(SaHiH Muslim, “Al munfiqee”)
Hafidh Ibn Kathir has said that this is an odd narration. Imam Bukhari and Imam Ibne Madani were not satisfied with this narration. The scholars of Ahadith have said that theses are not the words of our Prophet [May Allah bless Him and grant Him peace], but are the words of Kaab who was a Jew and who embraced Islam. The narrators of this Hadith have mistaken the words of Kaab to be the words of our Prophet [May Allah bless Him and grant Him peace]. Imam Bayhaqi has also rejected this Hadith. There is more concrete proof that this narration is not authentic because Allah, Almighty has said in the Qur’an that the earth and the skies were created in six days. How can our Prophet [May Allah bless Him and grant Him peace] say anything, which goes against the Qur’an?
(Tafsir Ibn Kathir, surat-ul-Baqarah, verse 29, surat-ul-a’raaf, verse 54 and Tarikh Ibn Kathir, volume 1, “World Creation” by Ibn Kathir)
(17)Imam Muslim writes that Ibn Abbas reported that when Abu Sufiyaan became a Muslim, he said to the Prophet [May Allah bless Him and grant Him peace] that he had a most beautiful girl in the whole of Arabia. Her name is Ummay Habeebah. Abu Sufiyaan then said that he wished to her marry with the Prophet [May Allah bless him and grant Him peace]. (Sahih Muslim, “Fadaa’il abu Sufiyaan”)
Imam Nawawi has written that the objection to this narration is that Abu Sufiyaan became a Muslim in the 8th year of Hijrah which was after the victorious war of Makkah. At this time Ummay Habeebah was already the wife of our Prophet [May Allah bless Him and grant Him peace]. How, therefore, can Abu Sufiyaan ask our Prophet [May Allah bless Him and grant Him peace] to marry his daughter again? It is said that the narrator of this Hadith is weak. If Abu Sufiyaan did wish to marry this daughter to the Prophet [May Allah bless him and grant Him peace] again, he would not need to mention that she was the most beautiful girl in whole of Arabia, and that her name was Ummay Habeebah. If he did wish to marry his daughter again, in Abu Sufiyaan’s presence, all he had to do was to make a request. I think that the first answer is more authentic.
(Sharh Muslim, “Fadaa’il Abu Sufiyaan” by Imam Nawawee)
Hafidh Ibn Kathir writes that Imam Muslim has said that Abu Sufiyaan made a request to our Prophet [May Allah bless Him and grant Him peace] to marry Ummay Habeebah when Abu Sufiyaan became a Muslim. This statement is not true. Ibn Hazm has said that this is a fabricated Hadith and it is made up by Ikraamah bin Ammaar. The other scholars of Ahadith say that we should not call this a fabricated Hadith but we should say that the narrator has made a mistake.
(Sirat-un-nabi and Tareekh Ibn Kathir, “Nikaah of Ummay Habeebah”, by Hafidh Ibn Kathir)
Hafidh Asqalani, Hafidh ibn Atheer and Hafidh Ibn Asakir write that the scholars of Ahadith have objected to this Hadith, because it has been proved that Ummay Habeebah had already, been married to our Prophet [May Allah bless Him and grant Him peace] when Abu Sufyan became a Muslim. There is a famous narration that there was an agreement between the Muslims of Madeenah and the non-believers of Makkah, but non-believers of Makkah did not abide by the agreement and the Muslim of Madeenah announced that they would cancel the agreement. Abu Sufyan went to his daughter’s house in Madeenah. As Abu Sufyan was just about to sit on a bed which, was in the room, Ummay Habeebah asked her Father to wait. She removed the bedspread and said that it was the bedspread of the Prophet [May Allah bless Him and grant Him peace]. Abu Sufyan then said to his daughter that you changed.
(Asahbah Usd-ul-Ghaabah, Ibn Asahquir, “Biography of Ummay Habibah” by Hafidh Asqalani, Ibn Atheer and Ibn Askhir) ...to be continued...
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