Rattibha

Thread 25: 𝚃𝚑𝚎 𝙰𝚕𝚕𝚎𝚐𝚎𝚍 𝚂𝚊𝚝𝚊𝚗𝚒𝚌 𝚅𝚎𝚛𝚜𝚎𝚜 (𝚃𝚑𝚎 𝚂𝚝𝚘𝚛𝚢 𝚘𝚏
𝙰𝚕-𝙶𝚑𝚊𝚛𝚊𝚗𝚎𝚎𝚚)

This thread, like all my threads, would be a long cumulative effort over time due to a very tight schedule.
This thread may be taken down to make a more coherent one in the future.
Tweets will be numbered allowing for building on previously made points in the future.

1⃣-(1)//
Some grant this alleged story authenticity just because it has been mentioned of At-Tabari's publication. That's not the case as he mentioned this story based on what he was told, but he did not authenticate the Hadith.

1⃣-(2)//
One of the reports has Al-Waqidi as a narrator in its chain, who is notoriously known for forgery and weakness in the narration.

1⃣-(3)//
Ibn Kathir also acknowledges that all reports come through Mursal Hadiths (a type of weak chain), which are not an authority.

1⃣-(4)//
Al-Qadi 'Iyad says:

1⃣-(5)//
Abu As-Su'ud:

1⃣-(6)//
Imam Ar-Razi, Imam Al-Bayhaqi, Ibn Khuzayma, Ibn Hazm and almost all of the prominent figures in the Hadith scholarship have declared this story is from the fabrication of the Zanadiqa and/or void of authenticity.

1⃣-(7)//
Al-Qurutbi says: "The weakness of the Hadith suffices instead of every interpretation".
Ibn Khuzayma: "From the fabrication of the Zanadiqa"
Al-Bayhaqi: " Not authentic with regards to transmission, and Al-Bukhari's narration is void of mentioning the Gharaneeq".

1⃣-(8)//
Ar-Razi:-

1⃣-(9)//
Ibn Hazm: "....A sheer lie that is not authentic".
And other figures like Al-Alusi, Al-Bazzar, An-Nahhas, Al-Albani and etc.

1⃣-(10)//

1⃣-(11)//
Ibn Hajar also deems the Hadith chains to be Mursal. However, he also thought that because there are multiple Hadiths, even when all are inauthentic, there has to be some authenticity to the story.

1⃣-(12)//
Shaykh Ahmed Shakir criticising Ibn Hajar says:
".....Al-Hafidh has pointed in Al-Fath to its chains, but tried to claim that the story has authenticity for the number of its chains, even if they are all mursal or void!!

...And he has erred there an error, which I could not permit for him, and each scholar makes a mistake, may Allah forgive him."
In Sahih Muslim: "The Mursal is from the narrations, based on our verdict and the verdict of people of knowledge of reports, that aren't authoritative"

1⃣-(13)//
There is only one Narration that has a non-mursal, connected chain. But even that chain is weak for the following reasons:

1⃣-(14)//

2⃣-(1)//
The chronology behind the alleged satanic verses is so stretched and disjointed that it undermines their authenticity on its own.

3⃣-(1)//
The word "Tamanna" seldom means "recited". The meaning of the word is "wished or desired".

3⃣-(2)//
It is regarded by some of the Mufassireen as "recited" due to a preconception of the Satanic Verses. Usually a couplet attributed to Hassan ibn Thabit is cited to consolidate that, but it is very rare for "tamanna" to mean "recited".

3⃣-(3)//
In all of the other instances in the Qur'an, it means to "desire/wish".

4⃣-(1)//
Another indication of the inauthenticity of these narrations are the major, and not minor, discrepancies between them.

5⃣-(1)//
The theme of the entire chapter, which is associated with the alleged Satanic Verses in which the idols were praised, is actually hostile against the Mushrikeen and polytheists.

5⃣-(2)//

6⃣-(1)//
What has actually OR probably happened (granted, they are authentic, these are not said by thethe Prophet PBUH, but rather due to what the Satan has "thrown" in to their hearing.

3⃣-(4)//
Ibn 'Ashur says regarding "Tamanna" in 22:52:
"A lot of the Mufassireen explained "tamanna" as "recited", followed by people who wrote books on language and they have cited a couplet, which they attributed to Hassan Ibn Thabit and a story with weak narrations.."

"And I am in grave doubt of the correctness of saying the word "Umniyya" as "Qira'a/Reading, even if it is mentioned to mean "read" in the couplet associated to Hassan Ibn Thabit......So I don't think that Qira'a "Reading" can be said as "Umniyya"

3⃣-(5)//
Ibn Ashur also says:
"Tamannee: A popular word, and its reality: Asking for a difficult thing to happen, and Umniyya: The thing to be wished for. The Messengers and Prophets wish that their people are all benevolent and guided......

.... Like in the case of "throwing in" (referring to 22:52) at the time of happening of "wishing", because the wish of the Prophets are purely good, and the Satan's continuous grail is corruption and the impedence of good."

3⃣-(6)//
In Tafsir Ar-Razi: "An if we were to explain it as "a person's aim" and the wishing of the heart, then the meaning is that the Prophet PBUH, whenever he wished for something, the Satan whispers to him evil, and tries to push him towards what's not supposed to be, so...

...Allah eliminates that and and puts an end to it, and guides him back to ignoring the listening to Satan's whispers".

3⃣-(6)//
Ash-Shawkani says: "Based on the assumption that Tamanna means "talked to himself" (having thoughts), as said by Al-Fara'a and Al-Kisa'iee, as they both said: Tamanna is when one talks to himself". Then the meaning is: That if he (the Prophet PBUH) talks to himself...

....about something, the Satan speaks it verbatim and throws it into (the meaning of Alqaz) the hearing of the people without the Prophet PBUH speaking it, nor that it has run on his tongue".
-->
"As in: That throwing which the Satan throws as a Fitnah"

3⃣-(7)//
Ibn Ashur says: "The Satan throws in evil and corruption. Attributing "Tamannee/Wishing" to the Prophets indicates that is about wishing guidance and goodness. Attributing "throwing in' to the Satan indicates that it is throwing in misguidance and corruption..."

"...So the opinion is: The Satan has thrown in the selves of the peoples misguidances corrupting what the Prophets have said from guidance".
"The throwing of the Satan is by his whisper: By ordering people to accuse others of lying and disobedience....

...., casting contestations into the hearts of the proponents of Kufr, which they cast into their people, and spreading allegations by casting doubts which sways the mind from remembering the evidence."

3⃣-(8)//
Tafseer Ash-Sha'rawy: "...His wish is that he be believed in and that he is obeyed in what he came with and that his path spreads and dominates and that it regulates life amongst people".
"But, would Satan allow for the Messenger of Allah that his wish be fulfilled?.."

"...Or wouldn't he put in his way hinderances, move people against him, so that his people rebel against him where the Satan reminds them of their rule and momentousness they had which they would lose with Islam?"

3⃣-(9)//
Ash-Shanqaiti says in Adwa' Al-Bayan: "So what shows that it is right, and that the Qur'an indicates to it a clear indication, even if no who has spoken about the verse has payed attention to it is that: What the Satan throws in the recitation of the Prophet PBUH..

"....Doubts, anxious thoughts which prevent one from believing in and accepting them like his throwing on them that it is magic or poetry, or old legends and that it is made up and fabricated against Allah and not revealed by Him."

3⃣-(10)//
Tafseer Ash-Sha'rawy: "As long as the word holds two meanings, then none of them has priority over the other except for how much that meaning is used and common amongst the Arab population."
Commenting on Tamanna in the couplet: "This meaning is strange in the..."

"....conveyance of the Qur'an. Tamanna comes with the meaning: I would love for the thing to come to be, and this is the view of the majority in the language of the Arabs. But as for the meaning as in "recite" it is not common. And what opposes that view and criticises it..."

"...with a primary and fundamental criticism is Allah's, may He be exalted, saying: (cites Q22:52).
(𝐈𝐌𝐏𝐎𝐑𝐓𝐀𝐍𝐓): It is known that the Messenger has a book sent to him which he could recite, but the Prophet does NOT have a book sent to him, but rather enacts the Law of..

"...former Messengers. So according to this verse, Umniya here has to have the meaning "to wish for", not recite."

2⃣-(2)//
Ibn Ashur says on the dishevelled chronology:
"How big is the time between the revelation of Surat An-Najm (the Chapter attributed to the alleged Satanic Verses), which is one of the first chapters revealed in Mecca, and the revelation of Surat Al-Hajj!"

"And how big is the time between the time of the revelation of the Surat An-Najm, and the year of the return from the migration to Abyssinia!".

1⃣-(15)//
In Fayd Al-Qadeer, Al-Munawireyy: "Ibn Kamal has said: The books of the tafseer are riddled with Ahadith which are fabricated, and as prominent figures of Fiqh, the first batch of the followers of the Mujtahideen did not take good care of getting the tracing back....

...right and the differentiation between the Sahih and the Maudu' (fabricated)"

1⃣-(16)//
In one of the narrations of the alleged Satanic Verses, the chain goes like:
Ahmed has reported to us, Yunus has reported to us, narrating from 𝐈𝐛𝐧 𝐈𝐬𝐡𝐚𝐪

Abu Hayyan Al-Andulusiyy has written: "It is a story, about which 𝐈𝐛𝐧 𝐈𝐬𝐡𝐚𝐪 was asked about, and he said: This is a FABRICATION from the Zanadiqa, and he composed a book about that. And Imam Al-Bayhaqi says: "This story is not authentic with regards to transmission...

"...and he said what it means: Its narrators are undermined (criticised), and not in the Sahih compilations nor in the Tasaneef have they had a thing that they mentioned present, therefore it should be disposed of, and I refrained from mentioning it in my book."

1⃣-(17)//

1⃣-(17)//
https://t.co/BY6F8gisKb https://t.co/7UfHSIvWHJ

1⃣-(18)//
Al-Qurtubi: "The Hadiths mentioned with regards to the revelation of this Ayah, none of it is Sahih".

1⃣-(19)//
In one of the narrations cited by At-Tabari for the Satanic verses, the chain is this:
"Ibn 'Abd Al-A'la reported, Al-Mu'tamir reported: He heard Dawud, narrated from Aba Al-'Aliya, he said: Quraysh said to the Prophet......"

The problem is that Aba Al-A'aliya became a Muslim in the reign of Abu Bakr R.A. (around 18 years after the event of the Satanic Verses. Not only that, he does not specify from whom he heard this narration.
This narration is therefore Mursal.

1⃣-(20)//
Another narration in At-Tabari's Jami Al-Bayan with another chain is:
"Ibn Humaid reported, Salama reported, narrated from Ibn Ishaq, narrated from Yazeed Ibn Ziyad Al-Madani, narrated from Muhammad Ibn Ka'ab Al-Quradhi, he said: When the Prophet PBUH saw...."

The problem with this narration is the last person, Muhammad Ibn Ka'ab was born 38 A.H., after the events of the alleged Satanic Verses, by around 46 years.
No narrator. Therefore Mursal.

1⃣-(21)//
Again, the next narration in At-Tabari's Jami Al-Bayan has Muhammad Ibn Ka'ab Al-Quradhi and Muhammad Ibn Qays as its last narrator, who are both from the Tabeieen (Successors, a generation difference)
The narration remains Mursal.

1⃣-(21)//
The next narration has Qatada as the last narrator, who was born on 60 A.H. (after that event by around 70 years).
No joining narrator(s) specified. Narration is Mursal.

1⃣-(21)//
The next narration has Sa'eed Ibn Jubayr as its last narrator. But he also from the Successors (Tabei'een) and was born on 46 A.H. (around 54 years away from the event).
The chain remains disconnected.

1⃣-(22)//
The next narration has the chain:
"Muhammad Ibn Sa'ad reported, My father reported, My uncle (the father's uncle) reported, narrated from his father, narrated from Ibn 'Abbas".
This narration chain is weak....

Ibn Abbas was not even born at the time of the event.
Ash-Shuwami says: "I said: And this Isnaad, if it were permissible for me, I would have called it a "family of weak narrators", for not one narrator from this family is nothing but either a weak narrator...

".....or Munkara Al-Hadith"

1⃣-(23)//
Addendum on this point:
Another narration has, this time, a connected chain, but a problematic one.
"Yusuf ibn Hammad reported, Umayya Ibn Khalid reported, Shu'ba reported, narrated from Abi Bishr, from Sae'ed ibn Jubayr, from Ibn Abbas...

"𝐟𝐞𝐞𝐦𝐚 𝐚𝐡𝐬𝐮𝐛 𝐚𝐬𝐡-𝐬𝐡𝐚𝐤𝐤𝐮 𝐟𝐞𝐞𝐡𝐢".
This part when said, it means that the narrator just before Ibn Abbas doubts that it is actually narrated by Ibn Abbas.

In Musnad Al-Bazzar regarding this Hadith:
"And this Hadith, we do know know of a Narration about the Prophet PBUH with a connected Isnaad permissible to be mentioned except for this Isnaad, and we do know know anyone who chained this narration (cites chain) except for Umayya...

"Other than Umayya, it is narrated from Abi Bishr from Sae'eed Ibn Jubayr in a Mursal manner. And this narration is known from Al-Kalbi........."

The problem is this:
Al-Qadi 'Iyyad: "As for the narration of Al-Kalbi, he is not to be narrated from, nor to be mentioned for how weak he is and his lying."

Adh-Dhahabi and Al-'Uqaili on Umayya Ibn Khalid:
"Abu Hatim documented him (as weak)"
"Imam Ahmad was asked, and he did not praise him"
One of the reasons for his weakness is this:

The narration down below (the last 3 lines), he attributes it to Abdullah Ibn Mas'ood (a companion of the Prophet PBUH). Though his peers did not.
"I heard Abu Abdullah being asked about Umayyah, and I did not see him praising him, and said, he reported only from memory, and..

did not trace (his Hadith) to a record"

1⃣-(24)//
In Tafseer Ar-Razi: "This story (the recitation of Surat An-Najm and the prostration) is also narrted by Al-Bukhari in his Sahih.......and this Hadith has been narrated from multiple channels, and not a single one has has the Story of Al-Gharaneeq"

1⃣-(25)//
Ibn Al-Jawziyy: "The investigating scholars have said: This is not correct, since the Prophet PBUH is infallible from doing such a thing, and if it were correct, then it would due satans of humans have interpolated these words (as the Prophet PBUH recited), since....

....Whenever the Prophet PBUH recited they interjected loudly (possibly with pagan chants) as suggested clearly in this verse.

1⃣-(26)//
Ibn Al-Khateeb says: "As for the people of investigation, they said: This narration is false and fabricated through multiple avenues of the Qur'an, the Sunnah and logic".

1⃣-(27)//
"This Hadith has not been traced back by any of the people of authentication, nor by trustworthy narrator with a correct, connected chain. Instead, enthusiastic about it were those exegetes and historians who are enthusiastic about everything strange from parchments...

"...everything correct and weak, and Al-Qadi Bakr Ibn Al-'Alaa' when he said: The people are afflicted by some of the people of whims and exegetes, and deviants became attached to that despite the weakness of its transmission, discrepancy in its narration...

...and the discontinuity of its chains, as well as the alternation of their words".

1⃣-(28)//
In Tafsir Ar-Razi: "As for the people of investigation, they said that this narration is false and fabricated and have argued against it using the Qur'an, the Sunnah and logic".

1⃣-(29)//
Al Qadi 'Iyyad: ".....this is because if this saying is the same as it was narrated, it would have been far from being in harmony, parts contradicting each other, with praising and anatgonising mixed together, frail in composition.."

1⃣-(30)//
Ibn Ashur says: "Its chain to Ibn Abbas is criticised, since Ibn Abbas did not attend the company of the Prophet PBUH on the day Surat An-Najm was revealed (he was not born yet). And these are Ahad narrations contradicting the basis of the religion...

"....so even if trustworthy people have narrated it, they should be rejected and be reconciled. So what would the case be if the narration itself is weak and void?!"

1⃣-(31)//
There is an important note in the footnote:
Even though Abu Bishr is trustworthy, he has been accused of Tashayyu' (having Shia affiliations or is Shia himself)

1⃣-(32)//
In Sayr A'lam An-Nubala': "It was said Muhammad Ibn Ka'ab was born in the life time of the Prophet PBUH, but that was not the case."

Also, in Adhu'afa'a Wal-Matrukeen:
Yahya says about Muhammad Ibn Qays: "He is nought, from which Hadith should not be narrated".

As for Abi Ma'shar, he has also been classified as a weak narrator in Kitab Ad-Du'afa'a As-Saghir

And also in Taqreeb At-Tahdheeb for Al-'Asqalani.

As for Ibn Jurai, in Sayr A'lam An-Nubala'a for Adh-Dhahabi:: Imam Ahmad Ibn Hanbal said: "If Ibn Juraij said, someone said so, and someone said so, and I was told of it, he came up with objectionable news"

"The man himself is trustworthy and a memoriser, except that he lies and fabricates using the word "A'an" (meaning from) and Qala (meaning said)" (which we both find in this narration)

1⃣-(33)//
In Sunan At-Tirmidhi:
Abu 'Eesa says: "And if the Hadith is mursal, then it cannot be authentic for the majority of the people of the Hadith, all have weakened it except one of them."

1⃣-(34)//
Both Muhyid-Din and Al-Baydawi say: "It (the story of the Gharaneeq) is rejected by the investigators)".

1⃣-(35)//
Ash-Shanqaiti says: "Know that the matter of the Gharaneeq, even though impossible according to the Shariah, and the Qur'an indicates its falsehood, it is not authenticated from any authoritative route, and a large majority of Hadith scholars acknowledged its falsehood"

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