ANSARI, MT

In comparison with the revealed information, how reliable is the received information? A personal and a very preliminary draft of an analytic summary of the Quran and Hadith literature in our possession
Caveats: The population universe of this study is the community of Muslims (non-Muslims are not factored in this analysis) Muslims here are defined as all those who believe in Allah, Prophet Mohammed (sws), the Quran, Sunnah and directives of the Prophet provided their authenticity is unambiguous Sunnah here is differentiated from Hadith. The former has not been examined in this exercise In this qualitative summary analysis, the evidence of agreement of a community of Muslims is evident in the absence of controversy (otherwise resulting in multiple subgroup specific versions of the truth) within them, and is assigned the highest level of certainty Hadith (Ahad or otherwise) that unambiguously explains the Quran, or appeal to Fitrah and reason, is not the subject of this assessment In this analysis, the body of Hadith literature in the extant compilations is referenced. The methodology adopted by those who compiled the Hadith literature in good faith is not critiqued here. What is analyzed is the level of confidence one can muster re: Hadith given sound Isnad. Language edits pending Tracked changes function is activated....please feel free to edit or comment and return back All errors and deficiencies are mine, which will hopefully be captured in future edits
A B C D E F G H I

Human error (intentional/unintentional) Vertical flow of informatio n from Allah (Truth) Mode of transmissio n of information Strength of transmission Possibility of error in (verbatim) transmissio n because of forgetfulnes s Possibility of misunderstanding and incorrect paraphrasing of information or partial communication of information intellectual limitations Possibility of transmitting circumstantially specific directives without describing associated circumstances (specific erroneously becomes general) forgetfulness or intellectual limitations
No (given the Aqeedah) No (given the evidence, see column I)

Possibility of fabrication to suit vested interests

Evidence/rationale

Our certainty about the accuracy and precision of vertically transmitted information

Quran Rasul Companions

Wahy (revelation) Rasuls recitation

Strong --infallible Gabriel (Aqeedah) Strong not one or few, but the entire community of companions practicing regular rhythmic recitations in prayers and otherwise.....one member implicitly a check on another Strong -- not one or few, but the entire community of

No (given the Aqeedah) No (given the evidence, see column I)

No (given the Aqeedah) No (given the evidence, see column I)

No (given the Aqeedah) No (given the evidence, see column I)

Not directly relevant to us Rasul specific level Not directly relevant to us companion(s) specific level. Nevertheless, historically, there is no record of a sustained and meaningful controversy about the Quran at this level (rationale those who side with the truth, would stand up against those who side with error) Not directly relevant to us first generation specific level.

Not directly applicable to us Rasul specific level Not directly applicable to us companion(s) specific level

First Generation

Companions regular

No (given the evidence, see

No (given the evidence, see column I)

No (given the evidence, see column I)

No (given the evidence, see column I)

Not directly applicable to us

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A B C D E F G H I

Human error (intentional/unintentional) Vertical flow of informatio n from Allah (Truth) Mode of transmissio n of information Strength of transmission Possibility of error in (verbatim) transmissio n because of forgetfulnes s Possibility of misunderstanding and incorrect paraphrasing of information or partial communication of information intellectual limitations Possibility of transmitting circumstantially specific directives without describing associated circumstances (specific erroneously becomes general) forgetfulness or intellectual limitations Possibility of fabrication to suit vested interests Evidence/rationale Our certainty about the accuracy and precision of vertically transmitted information

recitations and rehearsals (Huffaz or otherwise)

companions practicing regular rhythmic oral recitations in prayers and otherwise..... members of the community of companions implicitly a check on one and another

column I)

Nevertheless, absence of a sustained and meaningful controversy about the Quran or its transmission, amongst those who held Quran as a Scripture, in the first generation of Muslims (nonbelievers are out of consideration) -(rationale those who side with the truth, would stand up against those who side with error) No (given the evidence, see column I) No (given the evidence, see column I) No (given the evidence, see column I) Absence of controversy, amongst those who hold Quran as a Scripture, in successive generations of Muslims (hence non-believers are out of consideration) regarding transmission of Quran (assumption those who side with the truth, would stand up against those who side with error) My claim oral rhythmic transmission of information (e.g. a song, or an anthem) through a community, in the absence of controversy (e.g. different versions), is a stronger proof than a proof of an archived text dating back in time

first generation specific level (however, we know of no multiple versions of Quran dating back to this time)

Multiple and successive generations

Earlier generations regular recitations and rehearsals (Huffaz or otherwise)

Strong -- not one or few, but the entire community of generations practicing regular rhythmic oral recitations in prayers and otherwise..... members of generational communities implicitly a check on one and another

No (given the evidence, see column I)

Absolute Quran of today is Quran of before (we know of no multiple versions of Quran over successive generations in any subgroup of Muslims who hold on to a Scripture calling it Quran)

Ahad Hadith Rasul Sayings /acts of the Prophet Companions Rasul

Not applicable Strong to moderate usually no regular rehearsals/recitations implicit checks by other companions uncertain Additionally, disagreement amongst the companions in their understanding of the Prophets sayings is not implausible. Strong to moderate usually no regular rehearsals/recitations implicit checks uncertain

Not applicable Yes (possibility of human fallibility of individuals despite good character)

Not applicable Yes (possibility of human fallibility of individuals despite good character)

Not applicable Yes (possibility of human fallibility of individuals despite good character)

Not applicable No (Implausible to imagine those who strove for Islam would later fabricate in its name....unless a hypocrite one was mistaken for a pious companion...merely a theoretical possibility which may be discounted here ) Uncertain (Positive Isnad attested by one or two experts reduces its likelihood, but does not

Not applicable Unknown to us. There is no backing of the entire community of companions regarding one or more sayings of the Prophet

Not applicable Not applicable because we have not received Ahadith collection directly from the companions

First Generation

Campanions

Yes (possibility of human fallibility of

Yes (possibility of human fallibility of individuals despite good character)

Yes (possibility of human fallibility of individuals despite good character)

Historical absence of one collection of Ahadith upheld by the entire community, unlike the case for Quran.

Not estimable given one persons assessment and possibilities of

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A B C D E F G H I

Human error (intentional/unintentional) Vertical flow of informatio n from Allah (Truth) Mode of transmissio n of information Strength of transmission Possibility of error in (verbatim) transmissio n because of forgetfulnes s Possibility of misunderstanding and incorrect paraphrasing of information or partial communication of information intellectual limitations Possibility of transmitting circumstantially specific directives without describing associated circumstances (specific erroneously becomes general) forgetfulness or intellectual limitations Possibility of fabrication to suit vested interests Evidence/rationale Our certainty about the accuracy and precision of vertically transmitted information

individuals despite good character) A few more generations Earlier generations Moderate at best Yes Yes Yes

eliminate it)

Uncertain (Positive Isnad attested by one or two experts reduces its likelihood, but does not eliminate it)

Gradual dilution of strength of transmission because of the possibility of errors in preceding transmissions usually no regular rehearsals/recitations implicit checks uncertain. Several different compilations across all the sects who hold Prophets sayings and acts dear to them. Also, variable ratings of strength of Hadiths by experts

several intentional or unintentional errors (see columns to the left) Not estimable (but likely weaker level of certainty) given different sources of compilations across sects who hold the Prophets sayings dearly (despite their sincere and hard work) . Also, limitations in columns E to G -diluted strength of evidence. Midway between Quran and Ahad Hadith

Mutawatar Hadith Rasul to us Earlier though generations multiple generations

Unclear definition. Strong to moderate usually no regular rehearsals/recitations implicit checks uncertain There is no backing of the entire community of believers who held the Prophet and his sayings in high esteem about one or more sayings of the Prophet

May be discounted -independently parallel multiple vertical transmissions

May be discounted -independently parallel multiple vertical transmissions

May be discounted -independently parallel multiple vertical transmissions

May be discounted -independently parallel multiple vertical transmissions

Evidence not as certain as Al-Qurans. There is no backing of the entire community of believers, who hold the Prophet and his sayings in high esteem, regarding one or more mutawattar sayings of the Prophet. Consensus across the different sects of Muslims uncertain

Another way to understand the tabulation above

with reference to Ahad Hadith

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ANSARI, MT We assume that all narrators are good in character and memory. Goodness of character is a subjective assessment. In other words, for their goodness of character, we have no authoritative evidence from Allah. All we can assume is that they are unlikely to have had a bad name in the community/history . Notwithstanding, goodness of memory does not guarantee accuracy of transmitted information, whereas, goodness of character does not guarantee its accuracy and reliability. Here is why: Goodness of memory does not guarantee accuracy of transmitted information, whereas, goodness of character does not guarantee its accuracy and reliability. Here is why: 1. Despite good character and memory of the last narrator and all those who narrated before him/her, there still is associated risk * for a. forgetfulness b. misunderstanding$, or c. miscontextualization or noncontextualization, especially for paraphrased reports
(*multiplicative factor for the length of isnaad chain) ($. At times Sahabahs misunderstood too: Sahih Muslim. Later, when 'Umar was stabbed, Suhaib came in weeping and saying, "O my brother, O my friend!" (on this 'Umar said to him, "O Suhaib! Are you weeping for me while the Prophet said, "The dead person is punished by some of the weeping of his relatives?" (Mutafiq alayah) Ibn Abbas added, "When 'Umar died I told all this to Aisha and she said, 'May Allah be merciful to Umar. By Allah, Allah's Apostle did not say that a believer is punished by the weeping of his relatives. But he said, Allah increases the punishment of a non-believer because of the weeping of his relatives." Aisha further added, "The Quran is sufficient for you (to clear up this point) as Allah has stated: 'No burdened soul will bear another's burden.' " (35.18) The Messenger of Allah (may peace be upon him) stood by the well in which were lying the dead bodies of those polytheists who had been killed on the Day of Badr, and he said to them what he had to say, i. e.: They hear what I say. But he (Ibn 'Umar) misunderstood. The Holy Prophet (may peace be upon him) had only said: They (the dead) understand that what I used to say to them was truth. She then recited:" Certainly, thou canst not make the dead hear the call" (xxvii. 80), nor can you make those hear who are in the graves, nor can you inform them when they have taken their seats in Hell.)

2. What is the accuracy of isnaad assessment? Was a standardized checklist followed? How was the judgement formalized? 3. What is the intra-rater reliability of isnaad assessment? (i.e., if the appraiser were to repeat this exercise at some other time, how likely is he/she to find similar results for each sanad?) 4. What is the inter-rater reliability of isnaad assessment? (i.e. if another independent appraiser were to repeat this exercise, how likely is he/she to find similar results for each sanad?) 5. What is the likelihood of existing but unnarrated and undocumented hadith that would invalidate this narration because of conflicting matan? Was a systematic search undertaken to identify all narrations and narrators that existed in the community of believers? Or is the compilation of narrations affected by Reporting bias? A reporting bias would have occurred if and when potential narrators who were more cautious and Allah-cognizant ,withheld their own narrations transmitted from their great-grandfathers or teachers for fear of wrongfully attributing a kahabr to the holy Prophet, as opposed to those who came forward with their narratives. 6. Was the likelihood of transmission of information that had no deeni, but rather person-time specific implications evaluated? 7. How reliably is the compilation of Ahadith in our hands a true reflection of the compilation by the respected Muhaddith? For it is said, Imam Bukhari never signed off on his workthe compilation was done post-mortem. Perhaps, he intended to write another chapter called limitations of research methodology (something most research papers are expected to include) and implications of compiled hadith in deriving Aqeedah and rulings. Perhaps, the Muhaddith might have been brutally honest and would have forewarned not to take the compilation in equivalence to the Quran, or in addition to the Quran and Sunnah, but simply as a source for lateral thought to be evaluated for its goodness of fit with the Quran before employing it inferentially.

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