Introduction
Muslim scholars have meticulously preserved and authenticated the Prophet’s (PBUH) traditions since the time of the Companions. Early verification assessed both the chain of narrators (isnad) and the text (matn) of Hadith. However, during the 2nd and 3rd centuries—when major Hadith collections were compiled— scholars primarily focused on isnad scrutiny, developing rigorous criteria for narrator reliability, while somewhat neglecting the Prophet’s (PBUH) emphasis on textual analysis. Thus the policy of maintaining the Quran as the sole book was abandoned following the footsteps of Jews (Talmud) and Christians (New Testament) creating sects and multiple sources in Islam.
It was scholars of Ulmu-ul-Ahadith who also talked in principle about the textual examination of Hadith. On which the most prominent works are Ibn al-Jawzi’s, Ibn al-Qayyim’s, and al-Dumayni’s[1].Faced with this challenge, they developed six key strategies: establishing the sanad (chain of narration) system, promoting narration from reliable sources, rigorously investigating reporters, compiling biographical dictionaries of reporters, creating collections of authentic traditions, and documenting unreliable/fabricated traditions. Their efforts also exposed how fabricators falsely attributed their claims to trustworthy sources.[2]
Caliph Umar ibn Abdul Aziz (ruled 99-101 AH) initiated the official collection and compilation of Hadith in written form, tasking scholars like Abu Bakr ibn Hazm, though many had reservations. The earliest written works of authentic traditions were by Said ibn Abi Arubah and al-Rabi ibn Sabih. Numerous compilations followed, notably those by Malik ibn Anas and others. The most renowned authentic Hadith collections, Sahih Bukhari and Sahih Muslim, were compiled by Imam Bukhari and Imam Muslim, who passed away in the 3rd century AH. Notably, Hadith transmission remained primarily verbal for approximately 140 years after the Hijrah as per instructions of the Prophet(PBUH) (3) and became secondary thereafter even till today practiced by many seminaries.
The scholastic legacy largely lacks comprehensive works that authenticate Hadith based on both textual verification (matn) and the reliability of the chain of narrators (isnad). While some scholars offered scattered textual observations on specific Hadith, there was no widespread, serious effort to systematically analyze the content of Hadith alongside the established sanad methodology.[4] In the 2nd and 3rd centuries when great Hadith works were compiled, Hadith scholars developed some criteria in which the examination of the chain remained the focal point.
Al-Khair Abadi[5] identifies seven categories of textual deficiencies in Hadith: contradiction with the Quran, conflict with Islam’s core objectives, clashes with established history, irrationality, contradiction with general observation, disproportionate reward/ punishment information, and unsound wording/meaning.[6] Ibn al-Qayyim[7] (d. 751 AH) pioneered criteria for authenticating Hadith based on textual analysis.
His criteria included non-contradiction with the Quran or highly authentic Hadith, alignment with true observation, proportionate reward/punishment descriptions, sound statements, and logical praise/condemnation. His book, Al-Manar al-Munif fi al-Sahih wa al-Daeif, identifies 347 unreliable Hadith based on both chain and text across fifty sections.[8] This aimed to establish stringent standards for the reliability of Prophetic narrations. But this effort remains confined to his book, however work by Imam Sayouti identified 113[9] Matwatar (most authentic) and recent Saudi study around 100[10].
The Principles
A detailed study of the Quran, the Prophet’s(PBUH) Sunnah, Hadith and history reveals fundamental “Golden Principles” for objectively evaluating the authenticity and accuracy of Hadith. These principles, rooted in the Quran and Sunnah and mutually reinforced by Hadith, offer a significant enhancement to traditional methodologies for accepting or rejecting narrations.
Principle #1:
The Quran Abrogates Hadith,
but Hadith cannot Abrogate Quran
It is evident from Quran:
“Say (O Prophet), ‘It is not for me to change it on my own accord. I only follow what is revealed to me… (Quran 10:15)[11] “.. No one can alter His words..” (Quran 18:27)[12]
The Prophet(PBUH) said: “My words do not abrogate the words of Allah, but the words of Allah abrogate my words..”[13]
Messenger(PBUH) said: “Some of our (certain) Hadiths abrogate other Hadiths..”[14]
Quranic verses are not Abrogated by Hadith
Prophet(PBUH) heard some people disputing over the Quran, and said: “The people before you were destroyed for this reason: they used to contradict parts of the Book of Allah with other parts.
But the Book of Allah was revealed so that its parts confirm one another. So, do not deny some parts of it with others.
Whatever you know from it, speak of it, and what you do not know, leave it to the scholars.”[15]
Only Allah’s Will Prevails
A man said to the Prophet(PBUH):” Whatever Allah wills and whatever you will (occurs).” The Prophet(PBUH) said: “Have you made me a partner with Allah?! (Rather) say, ‘Only what Allah alone wills (occurs).’”[16] ; “…And He does not associate anyone with His judgment.” (Quran: 18:26)[17]
Hazrat Ali (R.A) on Hadith Writing
Abdallah bin Basyar says, “I heard Ali (may Allah be pleased with him) giving a sermon: ‘Whoever has any writing (other than the Quran), I urge him to go home and erase it. The previous nations were destroyed when they abandoned the Book of their Lord and became entangled in the sayings of their scholars.’”[18]
Quranic Knowledge, Practical Guidance
It is narrated by Ibn Abbas (r.a) that whoever acquires knowledge of the Book of Allah and then follows what is within it, Allah will guide him away from misguidance in this world… whoever follows the Book of Allah will not go astray in this world nor be wretched in the Hereafter (i.e., he will not be punished).
Then Abdullah ibn Abbas (r.a) recited this verse:
“So whoever follows My guidance will neither go astray [in the world] nor suffer [in the Hereafter].” (20:123)[19] also[20]
Principle #2
Misguidance without the Quran Allah says
“So those who believe in this Prophet, honor him, support him, and follow the light (Quran) which has been sent down with him – it is they who will be the successful.” (Quran 7:157)[21]
“Whoever seeks guidance in other than the Quran, Allah will cause him to go astray. It (the Quran) is the strong rope of Allah, a clear and firm reminder, and a straight path…”[22]
The Prophet(PBUH) enjoined holding fast to the Book of Allah[23]
The Farewell Sermon, heard by thousands of believers, the Messenger of Allah(PBUH) said: ‘…And I am leaving among you that which, if you hold fast to it, you will never go astray: the Book of Allah.[24] He did not mention any other book.
Quran Only One Revelation
“Ali (may Allah be pleased with him) said: ‘By the One who split the seed (from the earth) and created the soul, I do not know of any revelation (that is not in the Quran).’[25] “Whatever revelation the Prophet(PBUH) left behind is preserved between two covers (in the form of the Holy Quran).”[26]
This presents a challenge to the established understanding of ‘Wahi Matloo’ and ‘Ghair Matloo’. If the Quran is the sole repository of revelation, where does this distinction find its basis? Abdullah bin Mas’ud (may Allah be pleased with him) said: ‘The best of speech is the Book of Allah, and the best guidance is the guidance of the Messenger of Allah (pbuh). And the worst of matters are newly invented (bid’ah) بدعة /بات نئی ( things (in religion)..”[27]
Hold Fast to the Quran for Guidance
The Prophet(PBUH) said: “I have left you upon a clear and bright path, its night is like its day. Only those who are doomed will deviate from it after me.”[28] The Prophet(PBUH) said: “Whoever seeks guidance in other than the Quran, Allah will cause him to go astray. It (the Quran) is the strong rope of Allah, a clear and firm reminder, and a straight path…”[29]
Umar (r.a) said: “…and this Book of Allah is present, through which Allah has shown your Messenger the religion and the straight path, so hold fast to it and you will be guided..[30]
When Abu Bakr Siddiq (r.a) said: “You people differ in Hadith today, and this difference will increase in the future, so do not narrate any Hadith from the Prophet.
If anyone asks, say that we have the Quran. Whatever it has deemed permissible, consider it permissible.”[31]
The Quran: The Miracle of the Prophet (PBUH)
The Prophet(PBUH) said: “There was no Prophet among the Prophets who was not given signs (i.e., miracles) based on which people believed in him.
(The Prophet(PBUH) said) and what I was given was the Divine Inspiration which Allah has revealed to me (i.e., the Quran)..”[32]
The Character of the Messenger of Allah(PBUH) was the Quran “Indeed in the Messenger of Allah (Muhammad) you have a good example to follow for him who hopes for (the Meeting with) Allah and the Last Day, and remembers Allah much.” 1 (Quran 33:21)[33]
Aisha (r.a) said, “The character of the Prophet (PBUH) of Allah was the Quran.”[34]
Hence any Hadith that contradicts the Quran cannot be from the Messenger of Allah(PBUH) because he was practical example of following Quran.
Halal and Haram: Stated in the Quran
The Prophet (PBUH) said: “What is declared halal (lawful) by Allah in His Book is halal, and what is declared haram (forbidden) by Allah in His Book is haram. As for what He has remained silent about, it is pardoned (i.e., permissible).”[35]
Difference between Hadith & Sunnah – Hadith Must Align with Quran & Sunnah
Prophet(PBUH (said: “Some conflicting Hadiths will come from me. Those that align with the ‘Book of Allah’ and ‘my Sunnah’ are indeed from me.( مُوَافِقًا لِكِتَابِ اللَّهِ تَعَالَى وَلِسُنَّتِي فَهُوَ مِنِّي) But those that contradict the ‘Book of Allah’ and ‘my Sunnah’ are not from me.”[36]
This principle/Hadith is supported by the Quran and other Hadiths from Principles #1 to #7. The mentioned Quranic verses, Hadiths, and principles reinforce each other. They should be collectively accepted and understood as an integrated package.
Principle #3
Hadith Must Align with
Reason and Understanding
The Quran places great emphasis on the use of intellect and reasoning[37], mentioning it 49 times and evident from following verses: “Only those with wisdom take heed.” – “Indeed, the worst of living creatures in the sight of Allah are the deaf and dumb who do not use their intellect.”[38]
The Prophet(PBUH) also emphasized this principle: “When you hear a Hadith attributed to me that your hearts recognize, your skin softens, and you feel drawn to it, know that I am more deserving of it. But if you hear something that your hearts find unfamiliar, your skin does not soften, and you feel distant from it, then know that I am much further from it than you are.”[39]
The Result
1. Hadiths Aligned with the Quran are Authentic; Others Are Weak/ Abrogated.
“Even if a Hadith has a weak chain of narration, its alignment with the Quran strengthens its authenticity. Conversely, if a narration appears strong by chain but contradicts the Quran, it is considered weak”.[40], [41]
2. Sheikh Hamiduddin Farahi States:
“I have found some Ahadith in authentic collections that completely nullify the Quran. We seek refuge from believing that the words of the Prophet(PBUH)can abrogate the words of Allah.”[42]
3. Promoting Hadiths which Do Not Meet the Prophet’s(PBUH)Standard is Disobedience
Spreading or practicing Hadiths that do not align with the Quran and authentic Sunnah—whether through social media or any other means—is direct disobedience to the .(PBUH)Prophet [43] These Hadiths should be separated after proper research.
4. Avoiding Sectarianism and Disputes Over Minor Differences If a Hadith does not contradict the Quran but presents varying details— such as Raf’ al-Yadain (raising hands in prayer) or saying Ameen loudly or softly in Salah—arguing over such issues only fuels sectarianism, which is strictly forbidden in Islam. Instead, one should follow what he considers closest to the Quran, Sunnah, and reason, seeking Allah’s mercy. Both will be rewarded based on intention[44] (In Sha Allah). These minor differences are part of our test.
Categorization of Hadith: Muhkam and Mutashabihat
To eliminate confusion, just as Allah has categorized Quranic verses into Muhkam (clear and decisive) and Mutashabihat (ambiguous), applying this principle to Hadith or any religious book can resolve many issues: “He is the One who has sent down to you the Book. In it are verses that are clear and decisive (Muhkamat); they are the foundation of the Book.
Others are ambiguous (Mutashabihat). Those with deviation in theirhearts pursue what is ambiguous, seeking discord and attempting to interpret them, while their true meaning is known only to Allah. But those firm in knowledge say, ‘We believe in all of it; it is from our Lord.’ And only those of understanding take heed.” (Quran 3:7)[45]
By also applying this divine principle to Hadith, we can distinguish between clear, foundational Hadith and those requiring interpretation, reducing unnecessary disputes and misunderstandings.
Handling Unique or Conflicting Hadith
Unique or conflicting Hadith that contradict the Quran, Sunnah, or were forbidden by the Prophet(PBUH) (yet still narrated) should be treated as Mutashabihat (ambiguous) and left to Allah’s knowledge.[46] Likewise, if a Companion’s action or opinion seems inconsistent with Islamic teachings, it should also be regarded as ambiguous rather than debated. By focusing only on clear (Muhkam) Hadith—similar to how we approach the Quran—we can prevent unnecessary disputes and divisions, promoting unity and a balanced understanding of Islam.
Principle #4
Hadith Qudsi & Hadith Nabawi
Scholars of Hadith classify reports into different categories based on their authenticity and source. One key classification is based on “whom the Hadith is attributed to”. The first two major types are: 1) Hadith Qudsi – These are sayings of the Prophet(PBUH) in which he explicitly attributes the words to Allah. 2) Hadith Nabawi (Marfu’ Hadith) – These are narrations that report the statements, actions, approvals, or descriptions of the Prophet(PBUH)himself.
Hadith Qudsi and Hadith Nabawi are clearly defined[47] and well understood, but later concepts like “Wahi Ghair Matloo” (Unrecited Revelation) and “Wahi Khafi” (Hidden Revelation) are absent in early Islamic texts.[48],[49],[50]. Historical records show that Hadith were burned during the Prophet’s(PBUH) time and by Caliph Umar (R.A.), who abandoned compilation efforts to avoid any book besides the Quran.
If “Wahi Ghair Matloo” were truly divine revelation, why did the Prophet(PBUH), the Rightly Guided Caliphs, and the Companions (Razi Allah) not recognize it? Why were these Hadith burned instead of preserved?[51].
The later emergence of such terms (2nd-3rd century Hijri) raises serious doubts, as early authorities clearly prioritized the Quran over unverified narrations.[52] The historical truth is undeniable.
Principle #5: Chain of Transmission (Isnad) & Text matan)
Isnad (chain of transmission) refers to the sequence of narrators who transmitted a Hadith, appearing at the beginning of each narration. It helps trace who heard the statement from the Prophet(PBUH) who passed it on, and how it finally reached the compiler of Hadith. Even if the content of a Hadith seems logical and reasonable, it is still essential to verify its chain of transmission. As scholars say: “If isnad is ignored, then anyone can attribute anything to the Prophet(PBUH) as they please.” (Yet there were many fabrications including fabrication of isnad)[53]. The Qur’an emphasizes the importance of evidence and verification:
• “Say, if you are truthful, then bring forth your proof.”[54]
• “O you who have believed, if a transgressor comes to you with news, verify it, lest you harm a people out of ignorance and become regretful over what you have done.”[55]
• “And they have no knowledge of it. They follow nothing but assumptions, and assumptions are of no use against the truth.”[56]
Thus, checking both the content (matn) and the chain (isnad) is crucial to ensure authenticity. The Text (mtan) is important because we should know the veracity of contents/ narration, that they do not violate the Quran, Sunnah and established principals. Allah Almighty said:
“Do not pursue that of which you have no knowledge. Indeed, the hearing, the sight, and the heart— each of these will be questioned.” (Qur’an;17:36)
The Messenger(PBUH) said: “In the last days, there will be great liars and deceivers who will bring to you such Ahadith that neither you nor your forefathers have ever heard. Stay away from them, lest they misguide you and throw you into trials.”[57]
The chain of narration (Isnad) is a human effort, and like any human endeavor, it is susceptible to mistakes, deceit, and manipulation. It cannot be permitted that a few individuals, relying solely on Isnad, alter the fundamental guidance or commandments of the Qur’an. Therefore, it is essential to uphold all the standards and principles set by the ProphetPBUH) , it is incorrect to ignore any of them.
The Messenger of Allah(PBUH) said to his companions: “You (my companions) are hearing and receiving from me,
Quran. On the other hand, narrations that may have a stronger chain but contradict the clear message of the Quran are rendered weak.(Tafhim al-Quran)[60]
Principle #6: Faith in The Book of Allah
The Quran prohibits believing in any hadith (book) other than itself: “(فَبِأَيِّ حَدِيثٍ بَعْدَهُ يُؤْمِنُونَ)” Translation: “So, after this (Quran), which hadith will they believe in?”[61]. (see also Quran:177, 2:285, 39:23, 45:6, 77:50, 7:185, 4:87) [62].
However, no matter how much the translations of Quranic verses are altered, the original Arabic Quran remains unchanged.[63] Among the six articles of faith[64], belief and adherence are required only to the last Book of Allah, the Quran (2:269,177). How many places will one attempt to distort? For those who reject the literal meaning of these Quranic verses, there is evidence from hadith that serves as an explanation of these Quranic verses.
This narration from Abu Huraira[65] (RA) highlights that the Prophet(PBUH) strictly forbade writing anything besides the Quran. When he saw the companions writing hadith, he asked what they were doing, and upon hearing their response, he warned them that previous nations had gone astray by writing other books alongside the Book of Allah. However, he permitted verbal transmission of his sayings, with the condition that no one should falsely attribute words to him, warning of severe consequences in the Hereafter. (He burnt the Hadith collection)[66] This shows that while sharing the Prophet’s teachings orally was allowed, recording them as written scripture was not.
Few companions with weak memory were permitted to take notes while others declined, which had been exploited by Hadith writers[67]. Despite this clear instruction, later scholars compiled extensive hadith collections, sometimes even contradicting the Quran[68]. If one analyses the Quran compilation[69] process, it becomes clear that no other book has gone through such a rigorous test through alive companions and Caliphs.[70]
Following hadith serves as a reminder that the Quran alone is the divine book meant for guidance, and anything contradicting it cannot be accepted as part of Islamic teachings. [71]
Hadith, Lies and Slips This Hadith Muslim-40[72], highlights a significant issue in the transmission of hadith: even well-intentioned individuals could mistakenly narrate false or fabricated reports. Imam Muslim explains that pious people sometimes unknowingly transmit incorrect hadith, not out of deliberate dishonesty but due to errors in memory or understanding. It serves as a caution against blindly accepting every narrated report without scrutiny.
Historic Validity
For a Hadith to be authentic, it must align with established historical facts; otherwise, it is a false attribution to the Prophet(PBUH) and erodes trust. For example, history confirms that Masjid Al-Aqsa (on Temple Mount) was built by Prophet Solomon[73], (pbuh), while the Kaaba was first established by Prophet Adam (pbuh) and later rebuilt by Prophets Abraham[74] and Ishmael (PBUH). If any Hadith claims a 40- year gap between their constructions, it would contradict verified history, requiring its rejection as unreliable.[75]
Principal#7
Memorisation of Hadith and
Oral Transmission
This principle emphasizes the importance of preserving and conveying the sayings of the Prophet (PBUH) accurately. Prophet (PBUH) said:(نَضَّرَ اللَّهُ عَبْدًا سَمِعَ مَقَالَتِي فَحَفِظَهَا وَوَعَاهَا وَأَدَّاهَا)‘‘.(76) “May Allah keep fresh the face of the one who hears my saying, memorises it, understands it, and conveys it to others.”(77)
This hadith, narrated by Thabit bin Qais and recorded by Al-Hakim in Ma’rifat Ulum Al-Hadith (p. 60), describes the transmission of knowledge across generations. The Prophet(PBUH)told his companions that they were directly receiving his teachings, which would then be passed down to the next generation (Tabi’un), who would accept and convey them to those after them (Atba’ al-Tabi’in), and so forth.
This highlights the chain of transmission of Islamic knowledge, emphasizing the responsibility of each generation to preserve and accurately convey the teachings of the .(PBUH)Prophet [78] The narration of hadiths and the idea that memorizing and conveying hadiths is a preferred method, and that having a collection of hadiths is often a subject of de bate. However, there are several narrations, the Sunnah of the Prophet(PBUH) the actions of the Rightly Guided Caliphs, and practices of the companions that strongly advise against the written documentation of hadiths.[79] This approach was followed for centuries, both fully and partially, as a way to ensure that the teachings of Islam were passed on orally, directly, and faithfully.
It is important to note that the principles of hadith, as supported by the Qur’an and the various hadiths, from principles #1 to #7, must be understood as an integrated package. All of these Qur’anic verses, hadiths, and principles support each other and must be considered together in a cohesive manner to gain a comprehensive understanding.
Only Quran – Al-Kitab
The Quran refers to itself as “AlKitab” (ٱلْكِتَابَ), numerous times throughout its text, which translates to “The Book.” Regarding Hadith referring to itself as a book, the situation is different. The term “Hadith” (حديث (in Arabic means “speech,” “narrative,” or “report.” It doesn’t inherently mean “book.” Collections of Hadith were compiled into books (kutub – plural of kitab) in 2/3 centuries Hijah. These collections are re (like Sahih Bukhari, Sahih Muslim, etc.) or sometimes collectively as “kutub al-Hadith” (books of Hadith).
Individual Hadith within these collections are narrations or reports; they don’t typically refer to themselves as “a book.” The Quran itself, in some verses, uses the word “Hadith” for itself[80]. Also when referring to something other than the Quran in a negative or questioning context about its truthfulness compared to the “Book” (Quran).[81] It is also Sunnah (practice) or Prophet(PBUH) and Rightly Guided Caliphs which cannot be changed on any pretext.
The Prophet(PBUH) endorsed the decisions of the Rightly Guided Caliphs in advance[82]
He(PBUH) said: “I advise you to fear Allah, listen, and obey, for those of you who live after me will witness many differences. So, you must adhere to my Sunnah and the Sunnah of the rightly guided Caliphs. Hold fast to it and bite into it with your molar teeth, and beware of newly invented matters in religion, for every [بدعة’ [deviation’ is a misguidance, and every misguidance leads to the Fire.”[83]
This obviously includes their decision to compile the Qur’an as a book and not to make books of Hadiths. The Quran also calls itself Book (AlKitab)[84], while Hadiths does not. The Prophet’s(PBUH)& (RG Caliph’s instructions (Sunnah)[85] were adhered to till 2nd century before introduction of deviations.[86] It is remarkable that Imam Abu Hanifa (d. 150H) notably did not participate in this practice.
The approved by Prophet(PBUH) and well-known method of learning Hadith is[87] i) listening, ii)understanding, iii)memorizing[88], and iv)narrating to others. However, the Prophet(PBUH) allowed certain companions, due to their weak memory, to take personal notes (not make books)[89].
Many companions, including Abu Huraira (RA), were not permitted to write[90]. From this, it can be inferred that the above-mentioned standards could justify taking notes or using digital technology/AI for preserving Hadiths, which may be permissible. However, further research is needed on this matter.
Deviation
Historical records confirm the compilation timeline of the Qur’an[91], but Hadith[92] collections were written much later (2nd-3rd century Hijri) based on compilers’ biases, sects, and selective inclusion/exclusion of narrations. While belief in the Qur’an (Allah’s final book) is obligatory[93], Hadith authentication often neglected the Prophet’s(PBUH) principles, focusing only on chain of narration (Isnad) rather than consistency with established facts. Some Hadith contradict history, demonstrating how later compilers shaped narratives according to their views. As the Prophet(PBUH) warned, “Every innovation is misguidance”[94], highlighting the need for strict scrutiny.
Allah’s Command: “And whoever disobeys Allah and His Messenger and transgresses His limits, He will cast him into the Fire to abide eternally therein, and for him is a humiliating punishment.”[95] Prophet(PBUH) said: “Whoever revives a Sunnah of mine that was abandoned after me, he will receive the same reward as those who act upon it, without their reward being diminished in any way. And whoever introduces a deviation (Bid’ah) that displeases Allah and His Messenger, he will bear the sin equal to all those who act upon it, without their sins being reduced in any way.”[96] Muslims should step forward and adhere to the above-mentioned principles of Hadith science, which are based on the Qur’an and the Sunnah of the Messenger(PBUH) of Allah, in order to revive the authentic Sunnah of the Prophet(PBUH) [97]
Conclusion
The Qur’an is the final, protected word of God, while Hadith—meant to explain the Qur’an—was compiled much later mainly not to distract people from the Quran like pre-vious communities who left the book of Allah and got involved with extra books which are also vulnerable to fabrication and misuse. Both Prophet Muhammad(PBUH) and Caliph Umar (RA) and many companions including Abu Huraira warned against writing Hadith to avoid it overshadowing the Qur’an, as happened with earlier scriptures.
Despite this, over 170 Hadith books[98] have emerged, fueling division, extremism, and confusion. Recent efforts, such as Saudi Arabia’s Hadith reform project[99], aim to categorize and verify Hadith to protect the Prophet’s(PBUH) true teachings. Ultimately, the Qur’an remains the final authority and criterion (Furqan), and Hadith should only be accepted if it aligns with it. The goal is to revive authentic Sunnah and reject fabrications.
Islamic knowledge is based on three sources: the Qur’an, authentic Sunnah, and Just Obligations (فریضہ عادلہ(. The Qur’an is the ultimate authority, while Hadith—often preserved through limited or questionable chains—must be verified and aligned with the Qur’an and Sunnah. Apart from being the word of God, the main difference between Sunnah and Hadith lies in reliability: Sunnah is passed continuously from generation to generation and widely practiced, while Hadith varies in authenticity
The Prophet(PBUH) prohibited writing Hadith to avoid confusion with divine revelation, a concern that materialized with the rise of 170+ Hadith books now, some causing division and extremism. Today, a balanced, critical approach is needed—accepting only rigorously verified Hadith that align with the Qur’an and authentic Sunnah. No one can be allowed to use the sacred name of holy Prophet(PBUH) to attribute something he never said. Blind acceptance, rejection, or selective use causes misguidance and harm. The focus must return to the clear, decisive guidance of the Qur’an to preserve unity and truth in Islam. The claim that Hadith wasn’t written to avoid confusion with the Quran is a myth without scriptural basis. The real reason for prohibiting Hadith writing was to prevent diversion from the book of Allah, as seen in previous religious texts like the Talmud and New Testament.
Despite this effort, over many Hadith collections emerged now. The concept of Hadith as “non-recited revelation” (wahi ghair matloo) has no basis in the Command (ahkam verses) of Quran[100] or early Islamic tradition and mirrors Jewish Oral traditions converted to books (Talmud). The Prophet(PBUH) received only one revelation—the Quran—and was given divine knowledge to explain it, not introduce new scripture.
Hadith was intentionally preserved orally to naturally filter out fabrications, and must be critically evaluated against the Quran and Sunnah to prevent misguidance and uphold the integrity of Islam. Imam Sayouti compiled such 113 Mutawatir Hadiths and the Saudi reevaluation board of scholars have found around 100 reliable Hadith. It’s not difficult to memorise them[101].
The effort of some early scholars to rationalise Hadith remained only in their books, no one made considerable effort for implementation may be under pressure of traditional Ulema? The proposed “Golden Principles” for assessing Hadith authenticity prioritize the Quran as the supreme and unaltered revelation, requiring all Hadith to align with it and the authentic Sunnah. Key principles include the Quran superseding Hadith, Hadith conforming to both Quran and Sunnah, alignment with reason, distinguishing Hadith Qudsi and Nabawi, and evaluating both text (matan) and chain (isnad). The initial prohibition of Hadith compilation stemmed from concerns about overshadowing the Quran. The concepts like “non-recit ed revelation” are considered later deviations. The Prophet(PBUH) emphasized oral transmission of his Hadiths. Numerous Quranic verses and authentic Hadith affirm the Quran as the sole divine revelation, with the Prophet’s role being its explainer, and that following the Quran guarantees guidance.
Although additional refinement may be possible, these principles prioritize the Quran’s primacy and aim to integrate Hadith authentically and judiciously within a Quran-centered framework.[102]
Concluded/-
[1] Ibn al jawazi , “Kitab al Maudu’at”vol i, p.325
[2] Muslim (Hadit Book) Muqadmahp-51-80
[3] https://www.islamicurdubooks.com/hadith/hadith-.php?tarqeem=1&bookid=23&hadith_number=228
[4] https://defencejournal.com/2025/05/13/the-alchemy-of-authenticity-a-quest-for-pure-prophecy/
[5] https://en.wikipedia.org/wiki/Fazl-e-Haq_Khairabadi
[6] https://archive.org/details/Allama-Mohammad-Fazal-Haq-Khair-Abadi-113712-000
[7] https://en.wikipedia.org/wiki/Ibn_Qayyim_al-Jawziyya
[8] https://kitaabun.com/shopping3/manarul-munif-sahih-daif-qayyimabu-ghudda-p-3722.html
[9] https://bit.ly/Suyuti-113
[10] https://saudigazette.com.sa/article/617731
[11] https://tanzil.net/#trans/en.shakir/10:15
[12] https://tanzil.net/#trans/en.shakir/18:27
[13] (Mishkat al-Masabih, Hadith No.189#; Sunan al-Daraqutni 1/117)
[14] http://www.equranlibrary.com/hadith/mishkaat/1908/190
[15] https://islamicurdubooks.com/hadith/hadith-.php?bookid=23&hadith_number=237
[16] https://islamicurdubooks.com/hadith/hadith-.php?hadith_number=6&bookid=10&tarqeem=1
[17] https://tanzil.net/#trans/en.shakir/18:26
[18] https://quran1book.blogspot.com/2020/06/hadith-compilation-history.html
[19] http://www.equranlibrary.com/hadith/mishkaat/1908/185|https://tanzil.net/#trans/en.shakir/20:123
[20] http://www.equranlibrary.com/hadith/muslim/1705/6227
[21] https://tanzil.net/#trans/en.sahih/7:157
[22] https://islamicurdubooks.com/hadith/hadith-.php?bookid=6&hadith_number=2906
[23] https://islamicurdubooks.com/hadith/hadith-.php?tarqeem=1&bookid=1&hadith_number=5022
[24] [Sahih Muslim 2950, Abu Dawud1905]
[25] https://islamicurdubooks.com/hadith/hadith-.php?bookid=1&hadith_number=3047
[26] Extract from Bukhari: 5019
[27] http://www.equranlibrary.com/hadith/bukhari/1908/7277
[28] http://www.equranlibrary.com/hadith/ibnemajah/1621/43
[29] http://www.equranlibrary.com/hadith/tirmadhi/1704/2906
[30] https://islamicurdubooks.com/hadith/hadith-.php?tarqeem=1&bookid=1&hadith_number=7269
[31] https://archive.org/details/tazkiratul_huffaz/page/n1/mode/2up
[32] https://islamicurdubooks.com/hadith/hadith-.php?bookid=1&hadith_number=7274
[33] https://tanzil.net/#trans/ur.maududi/33:21
[34] https://www.abuaminaelias.com/dailyhadithonline/2012/08/11/prophet-character-quran/
[35] http://www.equranlibrary.com/hadith/ibnemajah/1956/3367
[36] [Al-Kifayah fi ‘Ilm al-Riwayah byAl-Khatib:1303] [37] https://salaamone.com/e-books/odyssey/intellect/ (Quran 2:269), (Quran8:22)
[38] https://tanzil.net/#trans/en.shakir/2:269
[39] Musnad Ahmad, Hadith: 22505
[40]https://quran1book.blogspot.com/2021/07/Hadith-Criteria.html
[41][Al-Kifayah fi ‘Ilm al-Riwayah byAl-Khatib:1303]
[42] Nizam-ul-Quran / Cited in ‘DoIslam’ by Dr.Barq
[43] https://tanzil.net/#trans/en.sahih/4:14
[44] http://www.equranlibrary.com/hadith/bukhari/1684/4119
[45] https://quransubjects.blogspot.com/2021/03/quran-key.html
[46] https://quransubjects.blogspot.com/2021/03/quran-key.html
[47] https://wp.me/pcyQCZ-ea
[48] https://quran1book.blogspot.com/2020/06/wahi-ghair-matloo.html
[49] https://wp.me/scyQCZ-wahi2
[50] https://quran1book.blogspot.com/2020/06/wahi-ghair-matloo2.html.html
[51] https://quran1book.blogspot.com/2020/08/narrative.html
[52] https://wp.me/scyQCZ-list
[53] https://islamqa.info/ar/answers/239540/-عقلية-قواعد-الحديث-اصول-علمواصول-شرعية
[54] https://tanzil.net/#trans/en.shakir/2:111
[55] https://tanzil.net/#trans/en.shakir/49:6
[56] https://tanzil.net/#trans/en.shakir/53:28
[57] https://www.islamicurdubooks.com/hadith/hadith-.php?bookid=2&hadith_number=16
[58] Al-Hakim, Ma’rifat ‘Ulum al-Hadith, p. 60)
[59] https://www.minhajuk.org/index.php/about-us/187-the-foundershaykh-ul-islam/394-
[60] Syed Abul A’la Maududi, Tafsir ofSurah Al-Hajj, 22:1
[61] https://quran1book.blogspot.com/2020/06/verses.html
[62] https://quran1book.blogspot.com/2020/06/verses.html
[63] https://bit.ly/Tehreef-Quran
[64] https://bit.ly/Aymaan.([تقييد العلم للخطيب 33”] [65]
[66] http://ar.lib.efatwa.ir/43553/1/34
[67] https://wp.me/scyQCZ-ban04
[68] https://quran1book.wordpress.com/19qa/
[69] https://wp.me/pbruvK-t2
[70] https://wp.me/scyQCZ-compr/ احادیث لکھنے کی ممانعت / :read to More] 71[
[72] http://www.equranlibrary.com/hadith/muslim/1792/40
[73] Al-Tabari’s history /Al-Aqsa site
[74] Hadith literature (Sahih Bukhari3366) states Adam (pbuh) first built it,with Ibrahim/Ismail reconstructing itlater.Variousinterpretationto justify40 years can be found at : https://islamicurdubooks.com/hadith/hadith-pdf-preview.php?id=4013
[75] https://al-hadees.com/bukhari/3366
[76] https://www.islamicurdubooks.com/hadith/hadith-.php?tarqeem=1&bookid=23&hadith_number=228
[77] https://www.minhajuk.org/index.php/about-us/187-the-foundershaykh-ul-islam/394
[78][متعلق الحاکم معرفۃ العلوم الحدیث، ص60:]
[79] Big scholars forbidden to writeHadiths by Prophet(صلى الله عليه وسلم (https://quran1book.wordpress.com/2021/01/01/criteria/
[80] https://tanzil.net/#1:1
[81] https://quran1book.blogspot.com/2020/06/verses.html
[82][ابن ماجہ, 42]
[83] [Abu Dawood 4607, Ibn Majah 42]/ This narration is also found in SunanTirmidhi (16), Sunan Ibn Majah (6),Musnad Ahmad (4/126), and Sunanal-Darimi (16).
[84] Quran 2:2
[85] https://quran1book.wordpress.com/2020/11/19/rightly-guided-caliphs-and-hadith/
[86] https://bit.ly/Bidaah
[87] Imam Shafi’i in Musnad (p. 240)and Al-Risalah (p. 401 #1102), as wellas by Al-Tabarani in Al-Mu’jamAl-Kabir (vol. 1-2, p. 126#1541) https://www.minhajuk.org/index.php/about-us/187-the-founder-shaykhul-islam/394
[88] https://wp.me/scyQCZ-digital
[89] Prophet(صلى الله عليه وسلم (granted IndividualPermission: https://wp.me/scyQCZban04
[90] https://wp.me/scyQCZ-ban01
[91] https://wp.me/pcyQCZ-l2
[92] https://en.wikipedia.org/wiki/List_of_hadith_books
[93] https://bit.ly/Aymaan
[94] https://bit.ly/Bidaah
[95] (Qur’an 4:14)
[96] Jami’ at-Tirmidhi: This narrationhas also been reported by Sunan IbnMajah through Kathir bin Abdullah binAmr, who narrated it from his father,and he from his grandfather. (Mishkatal-Masabih – Hadith No. 165)
[97] Mushkat:165
[98] https://en.wikipedia.org/wiki/List_of_hadith_books
[99] https://saudigazette.com.sa/article/617731
[100] 3:7 \ https://quransubjects-blogspot-com.translate.goog/2021/03/quran-key.html
[101] https://bit.ly/Suyuti-113
[102] Read full as Google Doc at newtab: https://bit.ly/Hadith-ReCompilation
