The Hafs Contradiction

An Examination of Qur'anic Transmission and Islamic Claims of Preservation

Introduction

Islamic tradition asserts that the Qur'an has been perfectly preserved since its revelation, with no alterations or omissions. This claim is central to the faith, underpinning the belief in the Qur'an's divine origin and its status as the ultimate source of guidance. However, a critical examination of the transmission of the Qur'an, particularly through the recitation of Hafs ibn Sulayman, reveals significant inconsistencies that challenge this assertion.

The Qur'an's Self-Identification as Hadith

The term "hadith" in Islamic terminology refers to the sayings, actions, and approvals of the Prophet Muhammad. It is a well-established principle in Islamic scholarship that the authenticity of hadith is contingent upon the reliability of its chain of transmission (isnad). The Qur'an itself, however, employs the term "hadith" in several verses, suggesting that it considers itself a form of hadith.

Arabic Citations:

• Surah Az-Zumar (39:23):
  اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ
  "Allah has revealed the best hadith."
  Translation: Sahih International

• Surah At-Tur (52:34):
  فَلْيَأْتُوا بِحَدِيثٍ مِّثْلِهِ
  "Let them produce a hadith like it."
  Translation: Sahih International

• Surah Al-Qalam (68:44):
  فَذَرْنِي وَمَنْ يُكَذِّبُ بِهَذَا الْحَدِيثِ
  "So leave Me with the matter of those who deny this hadith."
  Translation: Sahih International

These verses indicate that the Qur'an identifies itself as "hadith," thereby subjecting its transmission to the same criteria of authenticity applied to hadith literature.

The Science of Hadith Transmission

The discipline of ʿilm al-rijāl (the science of hadith criticism) developed to assess the reliability of narrators and the authenticity of transmitted reports. Scholars in this field scrutinized the biographies of narrators, evaluating their memory, integrity, and adherence to the established chain of transmission. A narrator deemed unreliable (daʿīf) was considered incapable of transmitting authentic hadith.

Hafs ibn Sulayman: A Controversial Figure

Hafs ibn Sulayman al-Asadi was a prominent transmitter of the Qur'an's recitation, specifically the narration from his teacher, 'Asim ibn Abi al-Najud. His recitation, known as the "Hafs 'an 'Asim" style, has become the most widely used Qur'anic recitation in the Muslim world.

Biographical Overview:

• Full Name: Hafs ibn Sulayman ibn Mughira al-Asadi

• Birth: 90 AH (708 CE)

• Death: 180 AH (796 CE)

• Place of Birth: Kufa, Iraq

• Teacher: 'Asim ibn Abi al-Najud

Despite his prominence in Qur'anic recitation, Hafs faced significant criticism regarding his reliability as a transmitter of hadith.

Critiques from Hadith Scholars

Several renowned hadith scholars assessed Hafs's reliability, particularly concerning his transmission of hadith.

• Ibn Maʿīn: Reported by al-Dhahabi, Yahya ibn Maʿīn stated that Hafs was "not reliable" (laysa bi-thiqah).
  Source: Al-Dhahabi, "Mizan al-I'tidal," vol. 1, p. 487.

• Abu Hatim al-Razi: Reported by his son, 'Abd al-Rahman ibn Abi Hatim, Abu Hatim stated that Hafs's narrations were "not worth writing" (la yustahabb al-kitabah).
  Source: Al-Dhahabi, "Mizan al-I'tidal," vol. 1, p. 487.

• Ibn Hajar al-Asqalani: In his work "Lisan al-Mizan," Ibn Hajar described Hafs as "rejected" (matruk), indicating his narrations were not accepted.
  Source: Ibn Hajar, "Lisan al-Mizan," vol. 1, p. 453.

These assessments align with the criteria of ʿilm al-rijāl, which would deem Hafs's narrations unreliable for the hadith literature.

The Inconsistency in Qur'anic Transmission

The recognition of Hafs's unreliability in hadith transmission presents a significant contradiction when considering his role in transmitting the Qur'an. If the Qur'an is indeed a form of hadith, as indicated by the aforementioned verses, then the transmission of the Qur'an through Hafs would be compromised due to his established unreliability.

This inconsistency challenges the Islamic claim of the Qur'an's perfect preservation. If Hafs's transmission is accepted for the Qur'an, it undermines the stringent criteria applied to hadith transmission. Conversely, if Hafs's transmission is rejected, it casts doubt on the authenticity of the Qur'an as transmitted through him.

Conclusion

The examination of Hafs ibn Sulayman's role in transmitting the Qur'an reveals a fundamental contradiction in Islamic claims of perfect preservation. The Qur'an's self-identification as hadith subjects its transmission to the same rigorous standards applied to hadith literature. The established unreliability of Hafs as a transmitter of hadith, as attested by prominent scholars, undermines the authenticity of the Qur'an transmitted through him. This contradiction calls for a reevaluation of the claims regarding the Qur'an's preservation and authenticity.