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141 answers in 58 recordings, 2017 to 2023. 115 with a checked position in his own words.
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Mufti Abu Layth says that from the earliest period many scholars, Imam Malik and the school of Madinah among them, treated hadith as relative to the wider principles of Islam and left reports with sound chains that they did not hold to be the sunnah.
“that was opposed heavily by countless Scholars who believe that the Hadith was always relative to the greater context to the greater picture and principles of Islam and that included the school of Medina namely Imam Malik”
Mufti Abu Layth holds that Sahih al-Bukhari and Sahih Muslim contain some reports that are not acceptable, and that a report should be judged by its content as well as its chain.
“it is undeniable that the books like sahkari and sah Muslim it is undeniable that they have unacceptable Hadith in them”
Mufti Abu Layth holds that the six-and-nine report conflicts with at least three other reports in Sahih al-Bukhari about Aisha's age.
“first of all that clashes with at least three other Hadith inkari so when you've got that already straight away you've it it clashes with three other Hadith inkari”
Mufti Abu Layth holds that the six-and-nine report rests on Hisham ibn Urwa's later Iraqi transmission, is not transmitted by any Madinan compiler, and is contradicted by Asma's reported age, which puts Aisha at about eighteen.
“you backtrack and you take away 10 years and it makes Aisha you're talking in her late teens at the time of her marriage whether she was approximately around 18”
Mufti Abu Layth holds that ordinary Muslims should refer puzzling reports to scholars but may decline to act on a report that plainly clashes with Islam's universal teachings.
“where something is so obvious and as broad as daylight and it clashes with our our general Universal kind of Islamic teaching then that they do not need to act according to”
Mufti Abu Layth holds that reasoning with the content of hadith is not a modern approach but one practised by the companions and Imam Malik from the beginning.
“well I would like to say well this is not modern this is part of this”
Mufti Abu Layth says not a single hadith cited for possession is free of criticism, that the sound version of Uthman ibn Abi al-As's report in Sahih Muslim mentions no jinn, as al-Nawawi notes, and that a Prophet sent as a mercy would not have left a phenomenon affecting everyone untaught.
“he never transmits this he doesn't teach people about this and think think about it this is going to impact us all every day and he forgets to tell us”
Nothing proven categorically demonstrates that music is haram, lyrics by themselves do not make listening haram, and the hadith brought to forbid it, that singing breeds hypocrisy in the heart, is weak in every chain.
“there's nothing proven to categorically to demonstrate music is Haram and I think that's what I say enough and yes I add that lyrics do not make something Haram”
Mufti Abu Layth says that if even a hundred of al-Bukhari's narrations were found unreliable it would be no big deal compared with the eight thousand he has.
“Imam Buhari has approximately over 8,000 narrations in his book if let's say 100 of them even have issues with them and are unreliable and eventually declared to be unacceptable that's no big deal”
Mufti Abu Layth holds that the religion is built on reason, so a Muslim must apply one set of standards: a report that a tree reasoned and cried cannot be accepted while the claims of other religions are rejected as absurd.
“you must have one set of standards and you must put Islam to that test as well then you are true in your faith”
Mufti Abu Layth says the Salafi movement, having begun as a courageous iconoclastic rejection of tradition, became as dogmatic as what it opposed once established, and that narrator criticism (ilm al-rijal) is a human science open to revision and disagreement rather than a divine one.
“it is not a divine science it is something that men have come up with”
Mufti Abu Layth says hadith grading is not settled by a majority, so that he is entitled to follow the hadith critic who weakened a narrator rather than those who graded him reliable.
“why should I go with majority why I mean why is this a democracy all of a sudden”
Mufti Abu Layth holds that the narrations about Safiyya's marriage, almost all transmitted through Anas ibn Malik, conflict so heavily that none is reliable as it stands, though they contain truths distorted over a long chain of transmission by meaning.
“there is so much conflict and if there are what the hadith in call it there are is when narrations conflict so massively none of them are reliable”
Mufti Abu Layth holds that the Prophet cannot have married Safiyya at Khaybar, since as a widow she owed the Quranic waiting period of four months and ten days, and that the companions' belief that he had married her rested on Anas's assumption from seeing her veiled and a feast held.
“first of all it is impossible that the Prophet married her then imposter why you asked me right he posted no evidence right okay why is it impossible because it clearly goes against the Quran”
Mufti Abu Layth holds that Safiyya embraced Islam in the months after Khaybar and then married the Prophet with her consent, and that Abu Hurayra's report that no spoils but clothing, cattle and sheep were taken from Khaybar tells against the story of captives and slaves.
“she does embrace Islam in time to come in the months that followed she does and then she herself is interested in the prophet and they do get married that is a fact”
Mufti Abu Layth holds that conflicting historical hadith must be weighed against the Quran and the Prophet's character, that the story of Safiyya taken on the night of Khaybar fails both tests and amounts to a lie against the Prophet, and that Muslims who relay it are degrading his honour.
“hadith sometimes they conflict especially on historical accounts because these things didn't get documented two generations later so when it's something very important like this you have to weigh it up against the teachings of the Quran”
Mufti Abu Layth holds that the details in the hadith of Jesus's return, such as conversion by the sword, everyone becoming Muslim, the killing of the Jews and universal peace, contradict the Quran and the Prophet's life and mirror the gospels.
“face the sword that goes against the entire Quran that it goes against the entire life of the Prophet the Prophet never said that in his lifetime he never accepted people's Islam by force”
Mufti Abu Layth holds that Imam Malik deliberately left the hadith of Jesus's return out of the Muwatta, transmitting only a fraction of al-Zuhri's reports, and that Malik's refusal to accept isolated hadith blindly is the approach to follow.
“is this a coincidence that Imam Malik doesn't bring any hadith to do with Jesus coming back but then he brings this hadith to show that Jesus said to the pig that go with peace”
Mufti Abu Layth holds that the Dajjal is definitely not a man: the reports are fabricated in meaning or defective, refer to the devil or at best to a future illusion, and the Dajjal is not mentioned in the Quran.
“in my understanding that the gel is definitely not a man 100% not a man he's in the hadith the hadith are either wrong and fabricated or Mis related”
Mufti Abu Layth says hadith placing Jesus's descent at a white minaret in Damascus are suspect because no such minaret existed in the Prophet's time and Damascus became central only after it became the Umayyad capital.
“the Muslims move the capital to Damascus the Muslim capital ends up as Damascus all of a sudden subhanAllah there's so many hadith about Damascus now”
Mufti Abu Layth says reports such as God creating man in his image and creating the soil on the Sabbath are Israiliyyat taken from Genesis, as Imam Malik and Ibn Taymiyya held, even when their chains are sound.
“it's just a verse out of the Bible I don't care if you say the Prophet said it it's the Prophet did not so this is this is these makes no sense this is just Christian doctrine”
Mufti Abu Layth holds that a hadith is accepted only if it does not go against reason, does not contradict the Quran and established Sunnah, and does not uproot a principle of Islam, and that the hadith of Jesus's return fail these tests.
“when you start getting hadith that say Jesus will force people to become Muslim that's not acceptable that goes up roots it goes against the Quran the Sunna and the principles of Islam”
Mufti Abu Layth sums up that the reports of Jesus's return conflict with the Quran, the Sunnah and established principles, are single-transmitter reports rather than creed, contradict one another and echo Christian narratives, and that the Prophet did not mention Jesus when asked about faith or the signs of the hour.
“when we look at the details of these hadith we find them conflicting with the overall message of the Quran with the overall message of the Sunnah and with the established principles in Islam”
Mufti Abu Layth holds that the reasons given for Jesus's return, killing the Dajjal who simply melts, killing the Jews, and killing pigs, conflict with each other and with Jesus's own message, and that a report in Malik has Jesus peaceful towards pigs.
“Jesus is a Jew by the way Jesus a Jewish you know it doesn't make any sense and Jesus spent his whole life speaking about love and compassion and turn the other cheek”
Mufti Abu Layth holds that the narrations of Jesus's return conflict with the Quran, the Sunnah and the established principles of Islam, are solitary reports that are not part of creed in the way people have made them, and contradict one another.
“when we look at the details of these hadith we find them conflicting with the overall message of the Quran with the overall message of the Sunnah and with the established principles in Islam”
Mufti Abu Layth says the second coming of Jesus cannot be clearly proven from the Quran, that majority belief in it reflects childhood indoctrination rather than proof, and that the hadith on it have chain problems and contain details, such as Jesus forcing people to become Muslim, that clash with Islam.
“the issue here is that the details inside these hadith clash with Islam stuff like Jesus will force people to become Muslim”
Mufti Abu Layth says he does not believe the Prophet said the hadith about Jesus coming back, since almost eighty percent of them come through Abu Hurayra alone, who learned from Ka'b al-Ahbar and Abdullah ibn Salam, some of his reports appear elsewhere as Ka'b's words from the Torah, and none comes from Abu Bakr, Umar, Ali or Uthman.
“I don't believe the Prophet said these things about Jesus coming back I honestly don't”
Mufti Abu Layth says that a hadith with a valid chain must still be rejected if it goes against reason, the established Quran and Sunnah, or the principles of Islam, that creed requires mutawatir reports according to the Hanafi and Maturidi majority, that lay people may suspend a hadith that troubles them while seeking guidance, and that the gecko hadith is made up.
“there you go that's my methodology and if any hadith clashes with these things it's unacceptable unacceptable”
Mufti Abu Layth says that warning people that doubting one hadith leads to doubting the Quran is scare-mongering, since Bukhari and Muslim are not the word of God and the deen does not fall apart from questioning; he says that in his view Jesus is not going to come, while asking that the matter be treated as a difference of opinion rather than a sectarian one.
“by removing cobwebs the Deen is not gonna fall apart and I can guarantee you this Deen is not gonna fall apart”
Mufti Abu Layth says the report attributed to Ali that the bottom of the khuff would deserve wiping if religion were by opinion is weak in its chain and absent from several versions, that Malik's Muwatta records wiping both top and bottom, and that rituals are practices rather than claims against reason.
“this hadith I don't personally even in that narration I don't accept it to be sorry there are huge problems in the chain”
Mufti Abu Layth holds, following Ibn al-Jawzi, that a hadith is accepted only if it does not contradict reason, the transmitted sources or an established principle of Islam, and that the companion who refused an order to jump into a fire shows reason rightly judging a religious command.
“at that time when he disobeyed him he didn't know that ruling he just reasoned that this what you're telling me to do clashes with reason doesn't make any sense”
Mufti Abu Layth holds that the report of the tree crying for the Prophet is not established, that its chains are problematic and it clashes with the principle that such things do not happen, and that Muslims cannot dismiss other religions' miracle stories as absurd while accepting their own.
“I said this is not established and I don't believe this to be sahi why because how can we hold things like stones and monkeys and elephants not doing these kind of things and hold that as absurd”
Mufti Abu Layth holds that no hadith cited for jinn possession is free of criticism, that the sound version of Uthman ibn Abi al-As's complaint in Sahih Muslim mentions no jinn, as al-Nawawi notes, and that the Prophet, sent as a mercy to mankind, never taught about so ubiquitous a danger in any sound transmission.
“not a single hadith that is free of criticism there are a few hadith I mean there are many hadees which are just completely week or week”
Mufti Abu Layth says that nothing in the Quran or Sunnah explicitly and clearly proves that shaking hands with the opposite gender is haram, and that the report preferring an iron rod in the head to touching a woman is not authentic as people would like and was understood by many ulama as a euphemism for sex.
“first of all these narrations are not authentic the way people would like them to be they're not”
Mufti Abu Layth says the perfume report is not sahih and is a lie attributed to the Prophet, because it rests on a single chain through the weak Thabit ibn Umara from the little-known Ghunaym ibn Qays, and some early authorities did not attribute it to the Prophet.
“this hadith is not sorry okay it is not sorry this hadith is life life people and this is a lie attributed to the messenger of allah sallallahu alayhi wasallam”
Mufti Abu Layth says the report slanders the Prophet, since calling a woman a fornicator is qadhf punishable under the Quran and, for the Malikis, regardless of intention, and the Prophet was never obscene and would not have labelled women this way to deter them.
“this is the Prophet would never ever have said something like this this is a slander against the honor of the Prophet sallallahu alayhi wa sallam right that he would speak about women in such a way”
Mufti Abu Layth says the report that a perfumed woman's prayer is not accepted until she bathes is not from the Prophet, rests on unknown and weak narrators, and is followed by no one.
“that hadith is utterly utterly unacceptable as a hadith from the prophet salallahu alaihe salam whether these things somehow above herrera said them or not is a different story but nobody accepts these rulings”
Mufti Abu Layth says the chain of the apostasy report through Anas is also problematic, because of a narrator with Mu'tazili tendencies and Qatada's known tadlis, and that the report clashes with reason, the Quran, the Prophet's life and the principles of Islam.
“the other thing is that it clearly clashes with all three it clashes with reason I slammed giving you freedom of belief a clashes with the established sources the Quran and the clear life of the Prophet”
Mufti Abu Layth says he believes the hadith about a wife who stays away from her husband's bed is weak and unacceptable, clashing with the Quran.
“there's this hadith which is weak I believe it's unacceptable utterly clashes with the Quranic clashes with the authentic sana clashes with the principles of Islam”
Mufti Abu Layth says that one should be grateful when people point things out.
“I first of all know we should be grateful when people point things out hamdu lillah man lam yasha Kareem a slim ish couldn't love whoever does not is not grateful to people is not grateful to Allah”
Mufti Abu Layth says the report that women lack intellect and faith is inauthentic and falsely attributed to the Prophet.
“I'm going to read this hadith and demonstrate today that this hadith is inauthentic it is not true and I'll show the many problems with this attribution misattribution to the Prophet”
Mufti Abu Layth says the Quran never makes a gender differentiation regarding the people of hell, so the report goes against it.
“speaking about people and and the afterlife and people damnation it never makes gender differentiation ever in the Koran right so this seems to be a new principle which is going up against the Quran”
Mufti Abu Layth says the report contains a factual error, since men always outperform women in swearing in every culture.
“it is unquestionable in any culture that men always outperform women in swearing right so this is one important point that this is actually a factual error”
Mufti Abu Layth says it is absurd to say women lack faith for not praying while menstruating, when the religion itself told them not to pray.
“do you not refrain from praying when you menstruating say yes I said well that's the lack of your faith wealthy irony here is that these rules have come to them from the religion so”
Mufti Abu Layth says all the chains of the report have some problem, so it is not unquestionably sound.
“all of these people have some problems the reason I'm highlighting this is to show that look when these narrations already have AE they have problems in the chain they have these are not unquestionably sound”
Mufti Abu Layth says that the report that a woman may not refuse her husband cannot be attributed to the Prophet without blasphemy, and challenges his critics to bring one version of it whose chain he cannot show to carry weakness or hidden defects.
“this kind of blasphemy is not attributed to our prophet salallahu alayhi wasalam you bring me one hadith one hadith that I can that cannot be criticized”
Mufti Abu Layth holds that the ummah must return to Imam Malik's method of accepting some hadith and rejecting others, accepting a report only if it does not clash with reason, the Quran, the corroborated Sunnah such as the practice of Madinah, or a principle of Islam.
“the reason I'm doing this is to show we need to return to the methodology that was taught to us by Imam Malik”
Mufti Abu Layth says the Sahih al-Bukhari report of Abu Hurayra being taught Ayat al-Kursi by a thieving devil is fabricated or mis-transmitted, contradicts the Quran and Sunnah and disrespects Islam.
“fabricated or Mis transmitted hadith in salvo hari which is this one about a bull rider of the law unquote the devil and the devil taught him something ridiculous totally ridiculous I mean it completely contradicts the Quran and Sunnah”
Mufti Abu Layth holds that the report is blasphemous and a mockery of the deen, since it shows Abu Hurayra clumsy and disobedient, the Prophet failing to teach and tolerating theft from the treasury, and the devil teaching Islam, against Imam Malik's principle that everything of the deen was taught by the Prophet.
“what how blasphemous disrespectful is this hadith it shows Abu Huraira to be incredibly”
Mufti Abu Layth says Sahih al-Bukhari has been given a de facto status on par with or above the Quran, which he rejects entirely: it is a book like the other hadith collections and the Quran always takes precedence over it.
“i will never ever accept that status that is more powerful than the quran or even on par with the quran or even just slightly below the quran that is nonsense”
Mufti Abu Layth says the closing words of hadith 5492 are a syntactical error that the early scholars rightly crossed out, and that later commentators should admit the sentence is absurd instead of justifying it.
“the classical scholars like lacabisi and these great early maliki legends who were the early founders that had the manuscripts the kind of tertiary manuscripts they cross this out as a mistake because it makes no sense”
Mufti Abu Layth says Imam Bukhari set a gold standard for authenticity but did not always apply it himself, since he transmitted by meaning, concealed the names of problematic teachers and narrated from a Khariji, so the narrators of his book are not all beyond question.
“my problem per se is not with imam buhari imam buhari even though he didn't stick by his rules and to be fair he also bent the rules just like people before him”
Mufti Abu Layth says no contemporary who knew Farabri ever declared him reliable, that the later attributions to al-Baji and al-Sam'ani are unsupported in their own works, and that a scholar transmitting from someone does not make that person reliable.
“nobody who actually knows him ever vouched for him as reliable”
Mufti Abu Layth says Sahih al-Bukhari should be treated like any other hadith collection, with each report judged on its own merits by whether it contradicts reason, the Quran or an established principle, because the religion already reaches Muslims through the living tradition of practice.
“the quality of what we're getting from sahil bukhari is in my understanding just like any other hadith”
Mufti Abu Layth says the Bukhari report of Sulayman and the hundred women is absurd, puts a prophet in a bad light and portrays God as punishing a prophet with a disabled child, and that any report which clashes with reason, the Quran and the general understanding of Islam, or uproots an Islamic principle, is to be rejected.
“if a hadith fits in with with the conditions with reason if it fits in with it doesn't clash with the Quran and the general understanding of Islam and it doesn't approve Islamic principles we will accept it”
Mufti Abu Layth says the Bukhari report of the talking wolf and cow is absurd, since animals do not grasp concepts such as purpose and future events, that its chain is poor, and that the phrase radi Allahu anhuma attributed to the Prophet is an anachronism from a later age.
“these words came much after like weave like muslims we use these words when we're gonna speak about the Companions”
Mufti Abu Layth holds that the chain of the poisoning report is unacceptable because Yunus was faulted by early critics for his memory and al-Zuhri does not state that he heard it.
“I will show the contradiction and then also show from the chain perspective why it is unacceptable.”
Mufti Abu Layth holds that the poisoning story is internally contradictory, since the companion who ate the food died at once while the Prophet is said to have died from the same poison three years later.
“This is already a contradiction. The fact that dies from that poison, how can that poison take three years when Bishar has already died from it?”
Mufti Abu Layth says the poisoning report clashes with the Quran's promise to protect the Prophet from the people and makes the Prophet's death resemble the punishment described in the Quran for one who forges revelation.
“Allah said in the Quran that that oh messenger of God that stand up with the message Allah will protect you and here evidently Allah has not then protected him”
Mufti Abu Layth says hadith dogmatists, loyal above all to the chain of transmission, have departed from the teaching of Imam Malik and Abu Hanifa not to abandon reason, and he holds that there is no compulsion at all in matters of religion.
“they disagree with people like me and many of the scholars that say that there's no compulsion at all in Islam”
Mufti Abu Layth says that when a report claimed to be mutawatir produces a meaning its own defenders must reinterpret as incomplete, this shows that the hadith transmission system is not airtight and cannot be treated as conclusive.
“if the result is problematic the system is problematic if the system is sound the result must be sound which it isn't”
Mufti Abu Layth says that the marriage narrative, the battle reports, Aisha's earlier engagement to Jubayr ibn Mut'im, her age at death and her memory of a verse revealed in Makkah all indicate that she was at least seventeen when the Prophet proposed.
“at that time when the Prophet approached her she was at least seventeen at least that's what the maths show”
Mufti Abu Layth says there is no sahih hadith in which the Prophet spoke about homosexuals, that he does not believe the reports of Ali ordering executions to be authentic, and that the claim of a consensus that anyone who commits homosexual acts deserves death is false, since the jurists disagreed and the Hanafis held it is not a hadd.
“now people have started to say that there is ijma that these people have anybody who commits homosexuality deserves death this is what they're saying that is nonsense that is nonsense”
Mufti Abu Layth says he believes Hasan and Husayn wore earrings, that dismissing every Shia report as a lie is prejudice, and that accepting the Khariji narrator Imran ibn Hittan, who praised Ali's killer, in Sahih al-Bukhari while rejecting Imam Jafar's reports is a hypocrisy.
“we can't take from imam ja'far or any of the Shia Imams if it's in a Shia book when they're describing that Hussein used to wear earrings why oh because it's coming from that's just stupid”
Mufti Abu Layth holds that the Quran is ambivalent towards those who leave Islam and prescribes no killing of apostates, and that the report 'whoever changes his religion, kill him' rests solely on Ikrima, a Khariji whom Imam Malik and companions distrusted.
“really the attitude of the Quran is one of ambivalence it doesn't really care although people act like oh my god kill the apostate kill the apostate that's all nonsense”
Mufti Abu Layth says nothing categorically proves music to be haram and that lyrics do not make something haram even when they speak of sex or fighting, though one may not want to listen to them or let one's children do so.
“lyrics do not make something Haram so even if the words are talking or sexual or they're talking about things like fighting or things like that that does not make something Haram”
Mufti Abu Layth says it seems very plausible to him that the Prophet may have foretold the conquest of Constantinople, because it symbolised power in that region.
“I do feel that it may have had a a significant that the Prophet may have said it seems very plausible because not so much of because of it but more so”
Mufti Abu Layth says that in Imam Malik's time the chain was still subservient to the living tradition.
“Now the issue is the chain in this stage is still subservient to the living tradition. So the isnad exists but we have more trust in the inherited living tradition of Islam.”
Mufti Abu Layth says there is no real sahih hadith on the nisab of zakat, all the reports being weak.
“you'll be surprised that there is no real sahih hadith to do with any of this stuff um it in fact all the hadith are weak but the scholars just accepted it”
Mufti Abu Layth says the hadith on Aisha's age at marriage is fabricated, attributing it to Hisham and noting that all its transmitters at the lower level are Iraqi.
“you need to think for yourself see the evidence and realize that look it's true this hadith is fabricated it's been fabricated by hisham all the people that transmit it are iraqi”
Mufti Abu Layth says he finds the hadith ordering the expulsion of the Jews and Christians from the Arabian Peninsula incredibly suspect and does not believe it is true.
“leave that this doesn't add up you see so i find this hadith incredibly suspect”
Mufti Abu Layth says the hadith cited for possession prove nothing: the Bukhari report that Satan runs in the veins concerns suspicion, the Bukhari report of the epileptic woman treats epilepsy as an illness to be borne patiently, and the remaining reports in Ibn Majah and elsewhere are weak.
“my point of saying these people is that there is nothing authentic to prove this hocus pocus”
Mufti Abu Layth says that most scholars of Islam in the past who were invested in a particular field were institutionalised by it and did not critique it the way an outsider does, though a few thought out of the box.
“Those who were invested in a particular field were institutionalized by that field. They don't critique it the same way as somebody that's looking at it from outside of the box does.”
Mufti Abu Layth says editors who standardise variant chains and texts to match the majority, even with good intentions, erase evidence of how reports were actually transmitted, and that this may also have happened unnoticed with the classical hadith collections.
“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”
Mufti Abu Layth says it is implausible that Abu Hurayra, who spent about two years with the Prophet, narrated some five thousand hadith, that false memories likely entered his reports, and that Sunnis should themselves reject reports that are factually impossible.
“i definitely think that a lot of you know there was a lot of um maybe false memories being transmitted and stuff like that”
Mufti Abu Layth says it is prejudice and a double standard that al-Bukhari accepts as trustworthy a narrator who openly praised Ibn Muljam for killing Ali, while reports from Imam Jafar and the other Shia imams are rejected because they come from Shia sources.
“so why do we accept the the one who's praising the person who murdered the ali like this is just this is just ridiculous like we are just so drowned in prejudice and bias”
Mufti Abu Layth says Qutayba heard a fabricated hadith from a known forger, dropped him and presented it as heard from al-Layth, which puts at least a question mark over him.
“there was a famous forger who quraiba sits with he hears this hadith from laith he doesn't hear it he hears khalid he drops him and himself presents it as though he heard it from leith”
Mufti Abu Layth says one narrator from Abu Hurayra in a Sahih Muslim chain for the return transmits no other hadith and is a ghost who does not exist.
“he doesn't transmit any other hadith and what's shocking is he doesn't exist this guy is a is a ghost right there are the attacks that transmit from abu hurairah”
Mufti Abu Layth says every single chain he examined among the strongest reports in Bukhari and Muslim has a problem in it.
“where he said this is it doesn't leave there's no doubt how is there no doubt all of these chains are problematic single chain has had a problem in it”
Mufti Abu Layth says eighty percent of the hadith on Jesus's return come through Abu Hurayra alone.
“you know eighty percent of these entire hadith are just through abu hurairah just through him and almost 50 percent of the entire narration is just through one man”
Mufti Abu Layth says the first Bukhari chain for Jesus's descent is unreliable because al-Bukhari left the names of Ishaq and Salih ambiguous, which he says al-Bukhari did on purpose with teachers' names so as to deceive readers, as al-Dhahabi and Ibn Hajar record, and because al-Zuhri was known to insert his own words into reports and to make mursal reports reach the Prophet.
“buhari actually is known on several occasions to do to to kind of make names ambiguous so as to deceive his readers”
Mufti Abu Layth says the second Bukhari chain passes through Qutayba, who once concealed a known forger in a chain and presented the report as heard from al-Layth, and that the Sahih Muslim chains pass through Yunus ibn Yazid and other narrators whose transmission from al-Zuhri the critics faulted, with al-Zuhri recurring in each.
“there was a famous forger who quraiba sits with he hears this hadith from laith uh he doesn't hear it he hears khalid he drops him and himself presents it as though he heard it from leith”
Mufti Abu Layth says the Sahih Muslim chains for Jesus's return include a narrator who suffered memory loss, a narrator who cannot be identified and could not have met Abu Hurayra, a major mudallis whose reports some critics discarded as fabrications, and Abu al-Zubayr, whom Abu Hatim did not consider reliable.
“years before his death he suffered huge memory loss and possibly dementia and this is why he becomes unreliable and he's in this chain”
Mufti Abu Layth says every chain he examined for the strongest reports of Jesus's return in Bukhari and Muslim has a criticised narrator, so Qadhi's claim that they leave no doubt fails, and that accepting a report because al-Bukhari included it while ignoring critics who were his equals or seniors is arbitrary.
“all of these chains are problematic every single chain has had a problem in it”
Mufti Abu Layth says the hadith of Aisha on Jesus's return rests on a lone transmitter, an undervalued narrator who dictated some forty-one thousand reports from memory in Isbahan with at least a thousand errors and whose version alone has the Dajjal emerging from the Jews of Isbahan, which he finds suspicious.
“he's the only person to have ever said that and that's where he was massively undervalued now you tell me is that not suspicious”
Mufti Abu Layth says the Ibn Mas'ud report of the return opens by noting the Christians' claim that Jesus will return, which shows the belief creeping in, has unidentifiable narrators in its chain, and ends with life regrowing from a seminal fluid sent from beneath the Throne, a detail he calls preposterous.
“ibn masawa begins by saying that the christians claim jesus will come back you see this belief creeping in”
Mufti Abu Layth says a transmitter of the return reports, Yazid, went blind, lost his memory and relied on his slave girl to check what he doubted, which shows the state of some of those transmitting these hadith and why they can be questioned.
“he became blind later on in life and his memory naturally got weak fakhana yesterday so how would he know what is going on he would get his slave girl to he would ask her whatever he was doubtful about”
Mufti Abu Layth holds that reports which go against reason may be questioned, that eighty percent of the hadith on Jesus's return come through Abu Hurayra alone and about half through one man, and that the other companions cited are obscure, so no unquestionable hadith establishes the return.
“bring me one unquestionable hadith just one to prove this that there's no question about anything in its chain”
Mufti Abu Layth says the reports in which the Prophet spies on the child Ibn Sayyad suspecting him to be the Dajjal, and related reports in Sahih Muslim and Bukhari, are absurd and insulting to the Prophet's dignity, and that their contradictory accounts of the Dajjal's identity and location show they are not revelation.
“The prophet had an immensely dignified character. He didn't used to run around hiding behind trees, spying on children”
Mufti Abu Layth says the Maliki scholars rightly rejected the satanic verses narrations as fabricated, and that even a sahih report contradicting the Quran would be rejected, let alone weak ones.
“this is why many of the ulama of islam oh sorry especially the malikiah very clearly made it very clear that look all of these things are utterly absurd they have no standing”
Mufti Abu Layth says Ibn Hajar was wrong to argue that the many weak chains give the satanic verses story a basis, a mistake he attributes to passion for the hadith project rather than to malice.
“this is ibn hajjar's clear blind mistake that he it's and i'm not saying he he i'm not saying he did this out of malice he didn't”
Mufti Abu Layth says the Quran itself rules out the satanic verses story, since it says the Prophet does not speak from desire and that Satan has no power over people beyond calling them, so he cannot speak in the Prophet's voice.
“shaytan does not have the power to be talking impersonating your voice this is what qadha yad mentions this is what ibn arabi mentions”
How many of these answers cite each (guest speech left out). Cited means named as evidence or discussed, not necessarily accepted: open the answers to see which.
