How could hadith chains and texts have been standardised over time?

and people that come after would just quote him do you understand and this is part of that kind of ripple effect that is created and let me show you another example you see in the same book the muhammad there is a hadith right now the hadith itself is a standard hadith to do with the menstrual cycle but the interesting thing i want to speak about show you how hadith that the chains get influenced now this hadith is transmitted from four people are transmitting it yeah so you can see here

uh in the kind of purpley color that you've got these top three people shariq zohair and obaidullah transmitting this hadith now what's interesting is the hadith comes like they mention the chain they say i've written it they've na from ibrahim now that's fine you know from imran the problem is there's a fourth person who narrates the same hadith so the top three are there they narrated they're in this intermediate it's in the you know uh you you've got it uh you know in a few variant kind of texts

right there now i think in ibn uh not sorry in hakim he mentions it as well so here you've got uh then there's a fourth variant now check this out i've got that below in the orange ibn george now this um you can see also is transmitted by other books you've got this it's it's by tabrani as well and and a few other variants have transmitted it now in this narration okay of ibn george he doesn't mention the name uma uh sorry

imran he says now why is this important now check this out so you've got four people transmitting and you've got different books transmitting it from them okay so you've got uh you know from these people whether it's going to be abu dhabi all these people transmitting it from these three saying that the name is from this person called imran

now what happens you have a fourth variant which is transmitted in the books like in tabla is transmitted in the hadith books it is there it comes from a person ibn your age very famous who says now remember his narration says that because he taught that ibn gerage taught it was umar he was mistaken but he taught that now what ibn hasem does now check here there's a double layered mistake that goes on ibna hasam transmits this so what you can see at the bottom in red um

but he doesn't transmit it from ibn your age he says that we transmit this same he says we transmit this hadith he says look ibn mentions but he goes to the chain of the top people obeyed allah and he says you know this hadith we transmit it via ibn rage we transmit the same thing from ubaid but he goes on to mention umar in the end now you might think this is not a big deal but it is because look he's mentioned a chain that comes from somebody called ubaidullah but

given the variant that belongs to ibn juraj in it and then he says well look um doesn't exist there was no person called um this is nonsense okay fine okay that's one mistake and that's because this variant of ibn your age where he taught umar was wrong but the other three had the correct name imran along comes ahmad shakir hundreds of years later hundreds and hundreds of years later he's editing the work what he does is when editing it he

corrects it but he corrects the ibnajurage version he corrects that you see the number four he corrects that to imran but the problem is this version of ibn juraid is even though it's mistaken but that's how you know it's it's a it may be false but that's how the document is preserved now you have to preserve the document as it is so we can say look if not your age did this this was false

but this is how he transmitted it these three transmitted it like this and that was correct but he alters the imageraige narration ins in standardizing it with the other three you see and what he's done is he's basically standardized the text and confirmed the other narrations by altering it i don't know if this makes sense to you guys because you've got to understand that the huge what is actually happening here i know it's just names so don't get lost

in that but look at the phenomenon one person he's mistaken ibn hazm he's mistaken he begins the mistake by quoting ibn juraid's word but he says i'm he quotes it from those people who who say a different name okay one mistake now you have ibn jarrad's hadith fair enough but ibn juraj's hadith does have a mistake in it and it's a historical mistake along comes hundreds of years later ahmed cherkid and he amends it in light of the other ones

so now if you read it you would read it correctly now you say well well that's great but no you see it's the phenomenon it's not just this incident it's where it's a working document you are editing it based on your current understanding you see you're standardizing a model and this is exactly what may have happened in the past see you're just catching it out now because ahmad shakir highlighted this but what about all the people who did this in the past with imam muslims book with abu dhabi's book with

what about all of that where they started to standardize and i give the example of the hadith where the prophet is allegedly saying you know if it wasn't for hajj and looking after my mother i would have wanted to die as a slave and jihad sorry i would have wanted to die as a slave and that's absurd because nobody wants to be a slave and secondly the prophet's mother wasn't even alive so this understanding that that may have been and then all of a sudden muslim and ismaili now find a hadith they have a they actually have a hadith now that reads oh it's not the prophet saying i swear by

god it's i swear by he who abu hurairah's life is in his hands that this this this you see so it's a concept and then it's reified it finds a it becomes real it finds a body it's concretized so it's like you send out this idea this thing it's it's here and it comes back so the kind of ripple and boomerang effect that's happening it comes back and it it kind of concretizes this because it matches it and it it creates a kind of equilibrium