From Shu'ba Ibn al-Ḥajjāj 160/776 found in QM of Ka'bi
Muhammad b. Yazīd al-Muhallabī said: Shuʿba said to me: “You almost never come across anyone who would have investigated these ḥadīth like my investigation and sought them as I did. I have pondered them but found that not even a third is valid among them (ḥadīth).”
"I fear that nothing will lead me to hell more than ḥadīth.”
Ibn Qutayba al-Dīnawarī, al-Maʿārif, v. 1, 501. This quote is also from Shu'ba.
"By God, truly in poetry I am more sound than in ḥadīth."
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al-Khatib al-Baghdâdi, al-Jämi' li-ikhtiläf, 2: 139-40
As long as one provided the isnad one could narrate dubious hadiths, nrovided that one "disassociate oneself from responsibility for it {al-barä'a min al- 'uhda).
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Muhammad b. Ya'qüb al-Kulayni Usül al-käfl
If you narrate a hadlth then provide the isnad of the person who told it to you. For if the hadith is true, then the credit is yours, and if it is a lie then the burden is on your source
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al-Khatib al-Baghdâdi, al-Jämi' li-ikhtiläf, 2: 139-40
As long as one provided the isnad one could narrate dubious hadiths, nrovided that one "disassociate oneself from responsibility for it {al-barä'a min al- 'uhda).
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Muhammad b. Ya'qüb al-Kulayni Usül al-käfl
If you narrate a hadlth then provide the isnad of the person who told it to you. For if the hadith is true, then the credit is yours, and if it is a lie then the burden is on your source
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Al-Ramahurmuzi In Al Muhaddith Al-Faisl Bayn about an unnamed secretary from Khurasan
"One of the secretaries of Khurasan who engage in theology and was renowned for his excellence in it, objected to this workd and wrote a book on the criticism of hadith reporters. In this work, he quoted the words of Yayn b.Main, Ibn Al Madini, Kitab al Tadlist of al-Karabisi, the Tarilkh of Ibn Abi Khaythama and al-Bukhari"
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Abd Al-Rahman b. Ali Ibn al-Dayba (fl 900/1500) Note the line below. It seems they were actually following their whims and desires when it came to choosing hadith books.
"People have disputed before me concerning al-bukhari and Muslim, which should we favor?"
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Al Nawaawi' conclusion:Al-Nawawi, Al Taqrib 17, idem, sharh Sahih Muslim1:134 This debunks the claim that sahihyans were truthful. The line below confirms that the accepting of hadith was based on force.
"Although a number (jama'a) of narrators from the Sahihyan have been criticized, it emerges upon reflection that trust (thiqa) is conferred upon them and that one must accept their hadiths."
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Al Nawaawi: Statement of Al Khatib Al Baghdadi: sharh Sahih Muslim 134 This guy though is still advertising hadiths does admit that Bukhari and Friends included fake hadiths.
"What Al Bukhari, Muslim and Abu Dawud used as proof (ihtajja bihi) among a number of transmitters who had been criticized before by others, is to be treated as if no effective explained criticism had established."
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Abu Abdallah Muhammad Ibn Al-Murahhal (d. 716/1317)Sahih Muslim: kitdb si/dt al-mundfiqin wa ahkdmihim, bdb ibtidd' al-khalq wa khalq Adam
"Indeed, in this exemption {istithnd') something makes my soul uneasy. For it is a claim without proof, especially since we have found that many of the hadlth masters [huffaz) have criticized hadlths found in the Sahihayn or one of them for the tadlis of their narrators."
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Al-Shâfi'ï, al-Umm, 1: 250 Shafi is swearing here that hadiths are all true. That makes him the biggest liar.
In his debate with rationalists, al-Shäfi'I responds to the objections of opponents who reject the proof value of ähäd hadiths and ask him how he could put reports "from so-and-so [or] from so-and so" on the same level as the Qur'an. Al-Shâfi^î replies, "We only grant this [credence] from a perspective of comprehensive knowledge (ihäta), through the reports of truthful people and analogy." An opponent warns him in asking for evidence that "I do not accept any [reports] if it is possible that they [the transmitters] erred, nor will I accept anything that I cannot swear to God by just as I swear by His Book, which no one could doubt a single word of."
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al-Daylami, Firdaws al-akhbär, 1: 26.
"IAl-Daylamî opened his Firdaws al-akhbär by bemoaning how the people of
his time no longer "know authentic from unreliable hadiths" and had become obsessed with
the forged hadiths propagated by storytellers."
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Zayn al-DIn 'Abd al-RahIm al-'Irâqî, al-Tabsira wa-l-tadhkira, 3 vols
"Zayn al-Dîn al-^Irâqî (d, 806/1404) and Ibn Hajar al-'Asqalânî (d. 852/1449) explain that the master collectors who worked after the 800s c.E. felt that "if they provided the hadith with its isnad they believed they had relieved themselves from the responsibility [for its status]"
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Hadith critic 'Abd al-Rahman b. Mahdi (d.198/814):
"If reports are related to us from the Prophet concerning rulings and what is licit and prohibited, we are severe with the isnäds and we criticize the transmitters. But if we are told reports dealing with the virtues of actions {fadâ'il al-a'mäi), their rewards and punishments [in the afterlife], permissible things or pious invocation, we are lax with the isnads."
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Ibn al-Jawzī, al-Taḥqīq fī aḥādīth al-khilāf, ed. Masʿad ʿAbd al-Ḥamīd al-Saʿdanī and
Muḥammad Fāris, 2 vols. (d. 597/1201)
Is [such a scholar] not like someone who pays with a counterfeit coin and conceals it? For indeed most people cannot distinguish a forgery from an authentic [ḥadīth], so if a master ḥadīth scholar presents a ḥadīth, it does not occur to people’s hearts but that he has used it as proof because it is
authentic.
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Research done by others yield to similar result. But to make them verifiable they are accompanied by the titles of the original books
Sharh Najh ul Balagha by Izz al-Din Abd al-Hamid ibn Hibat-Allah ibn Abi al-Hadid
"Lies were introduced in Hadeeth on merits originally by Shi’a. They in the beginning fabricated many Hadeeth in favour of their man motivated by enmity towards their opponents. When Bakriyya
found out what Shi’a had done they fabricated on their part Hadeeth in favour of their man.”
"Then Mu`awiya wrote to his governors saying: "Hadith about Uthman has increased and spread in every city, town and region. When this letter from me reaches you, summon the people to relate the merits of the Companions and the first caliphs. And do not let any Muslim relate anything about Ali without bringing something contradicting this about the Companions. This I like better and it pleases me more, it invalidates Abu Turab's claims and those of his Shi'ite in a more definitive way and it is for them more difficult to bear than the virtues and the merits of Uthman."
"Mu`awiya's letters were read out to the people. And many forged reports concerning the merits of the Companions, in which there was no [grain of] truth, were related. The people went out of their way in relating reports in this vein until they spoke thereof in glowing terms from the pulpits. The teachers in the schools were instructed to teach their young pupils a vast quantity of these until they related them just as they studied the Qur'an and they taught these to their daughters, wives and servants. God knows how long they persisted in this."
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Ibn Katheer: al-Bidaya wal-Nihaya [7:347]
"Iraq has always been the central place for the fabrication business."
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Al-Mawḍū‘āt al-Kubrā by Abu'l-Faraj ibn al-Jawzi
Abdul Kareem ibn Abil Awja said before being put to death:
"By God, I have fabricated four thousand hadeeths forbidding what is allowed and allowing what is forbidden"
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Ibn Taimiyah : Minhaj al-Sunnah, Bulaq, 1321 A.H. [3/31]
Factions based on issues related to faith:
"During the last days of the Umayyad Caliphate and throughout the Abbasid period, a number of issues related to faith and attributes of Allah were raised. Such disagreements led to the creation of various factions known as Qadariyya, Jabariyya, Mu’tazila, Murji’a, Mujassima and Mu’atila.
Contradicting Hadeeth either supporting one opinion or rejecting it were fabricated by the supporters of each opinion. As admitted by Muhriz Abu Rajaa, a strong supporter of Qadariyya (who were behind a lot of spurious Hadeeth), who says: “Don’t report anything from anyone among the Qadariyyah as we used to fabricate Hadeeth in order to persuade people to believe in Qadar with an intention of receiving reward from Allah.”
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Ibn Hajar : Lisan al-Mizan [1:12]
Zandaqa:
"They were those surrendered ti the Islaamic faith but never accepted it wholeheartedly. They despised Islam both as a belief and as a state. Hadeeth giving an unrealistic and illogical picture of Islam were circulated by them."
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Ibn al-Jawzī, al-Taḥqīq fī aḥādīth al-khilāf, ed. Masʿad ʿAbd al-Ḥamīd al-Saʿdanī and
Muḥammad Fāris, 2 vols. (d. 597/1201)
Is [such a scholar] not like someone who pays with a counterfeit coin and conceals it? For indeed most people cannot distinguish a forgery from an authentic [ḥadīth], so if a master ḥadīth scholar presents a ḥadīth, it does not occur to people’s hearts but that he has used it as proof because it is
authentic.
-----------------------------------------------------------------------------------------------------
Research done by others yield to similar result. But to make them verifiable they are accompanied by the titles of the original books
Sharh Najh ul Balagha by Izz al-Din Abd al-Hamid ibn Hibat-Allah ibn Abi al-Hadid
"Lies were introduced in Hadeeth on merits originally by Shi’a. They in the beginning fabricated many Hadeeth in favour of their man motivated by enmity towards their opponents. When Bakriyya
found out what Shi’a had done they fabricated on their part Hadeeth in favour of their man.”
"Then Mu`awiya wrote to his governors saying: "Hadith about Uthman has increased and spread in every city, town and region. When this letter from me reaches you, summon the people to relate the merits of the Companions and the first caliphs. And do not let any Muslim relate anything about Ali without bringing something contradicting this about the Companions. This I like better and it pleases me more, it invalidates Abu Turab's claims and those of his Shi'ite in a more definitive way and it is for them more difficult to bear than the virtues and the merits of Uthman."
"Mu`awiya's letters were read out to the people. And many forged reports concerning the merits of the Companions, in which there was no [grain of] truth, were related. The people went out of their way in relating reports in this vein until they spoke thereof in glowing terms from the pulpits. The teachers in the schools were instructed to teach their young pupils a vast quantity of these until they related them just as they studied the Qur'an and they taught these to their daughters, wives and servants. God knows how long they persisted in this."
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Ibn Katheer: al-Bidaya wal-Nihaya [7:347]
"Iraq has always been the central place for the fabrication business."
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Al-Mawḍū‘āt al-Kubrā by Abu'l-Faraj ibn al-Jawzi
Abdul Kareem ibn Abil Awja said before being put to death:
"By God, I have fabricated four thousand hadeeths forbidding what is allowed and allowing what is forbidden"
-------------------------------------------------------------------------------------------------------
Ibn Taimiyah : Minhaj al-Sunnah, Bulaq, 1321 A.H. [3/31]
Factions based on issues related to faith:
"During the last days of the Umayyad Caliphate and throughout the Abbasid period, a number of issues related to faith and attributes of Allah were raised. Such disagreements led to the creation of various factions known as Qadariyya, Jabariyya, Mu’tazila, Murji’a, Mujassima and Mu’atila.
Contradicting Hadeeth either supporting one opinion or rejecting it were fabricated by the supporters of each opinion. As admitted by Muhriz Abu Rajaa, a strong supporter of Qadariyya (who were behind a lot of spurious Hadeeth), who says: “Don’t report anything from anyone among the Qadariyyah as we used to fabricate Hadeeth in order to persuade people to believe in Qadar with an intention of receiving reward from Allah.”
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Ibn Hajar : Lisan al-Mizan [1:12]
Zandaqa:
"They were those surrendered ti the Islaamic faith but never accepted it wholeheartedly. They despised Islam both as a belief and as a state. Hadeeth giving an unrealistic and illogical picture of Islam were circulated by them."
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