Allah says in Al-Quran (15:9):

إِنَّا نَحْنُ نَزَّلْنَا ٱلذِّكْرَ وَإِنَّا لَهُۥ لَحَـٰفِظُونَ

Verily We: It is We Who have sent down the Dhikr and surely, We will
guard it (from corruption)

In an age wherein Doubt, clad in the solemn robes of Learning, parades itself as Wisdom, when bold slogans (that ḥadīth “cannot be proven academically”) parade as scholarship, and the force of rhetoric is mistaken for the force of proof, our two new books speak with quiet insistence: that what has been preserved (of the Quran and Hadith) was not by accident, but by academic rigour, through memory and manuscript, isnād and inquiry, journey and judgement.

For the science of ḥadīth is no collection of tales, but a discipline that is exacting, evidentiary, and precise, where manuscripts speak, sanads (chains) converge, and character is weighed. The sciences of ḥadīth are no less rigorous for being old; indeed, their standards of verification exceed those demanded by their loudest critics.

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Here are the links to two of our books:

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⚡️ What is Orientalism?

Western scholars have shown interest in the study of Hadith for the past 250 years. Their efforts have included translating Arabic works, preparing indexes, and editing texts on various sciences of Hadith. The main aim of these scholars appears to have been to attack Islam by creating doubts about its foundation, namely the
Quran and Hadith. This is evident from the statement of an American orientalist, Jeb, who said:

"Islam is built on the Hadith more than the Quran, however if we remove all the Hadith that are lies, nothing would remain from Islam, and it would be just like the cactus fruit of Thomson."

This statement refers to an anecdote about an American man named Thomson, who went to Lebanon and was given a cactus fruit. Thomson then tried to remove all the seeds from the fruit, until eventually there was nothing left in his hand.

By “Orientalism” in the ḥadīth debate we mean the body of Western scholarship that often produces arguments that diminish or deny the historical authority of ḥadīth. It is marked by recurring claims that the bulk of narrations were fabricated late, that isnāds conceal single inventors, that absence from certain corpora proves non-existence, and that oral transmission cannot preserve precise reports. As Dismantling Orientalist Narratives (p.8) states:

“The main aim of these scholars appears to have been to attack Islam by creating doubts about its foundation.”

🧠 The Anatomy of Modern Doubts

The modernist and orientalist objections tend to move in familiar channels:

  • Late-dating hypotheses — that the majority of ḥadīth arose centuries after the Prophet ﷺ to serve sectarian or juristic agendas.
  • Common-link reconstructions — that the chains are explainable by a single fabricator or “inventor.”
  • Argument from silence — that the absence of a report in one corpus proves its later invention.
  • Forgery scepticism — that manuscripts, however early, cannot be trusted as genuine.
  • Character attacks — that some Companions fabricated for political ends.
  • Orality scepticism — that oral cultures cannot preserve detailed reports.
  • Methodological substitution — that Muslim criteria should be abandoned in favour of exclusively external frameworks.

📚 What Status and Preservation of Ḥadīth does

Imam Muslim narrated with an authentic chain in the introduction of his Saheeh (1/15) under chapter entitled “Explanation on the point that isnaad is part of the religion” that Imam Abdullah bin Mubarak said:

Isnaad is part of the religion. If it were not for the isnaad anyone would say whatever he wishes to say.

This book lays the theological and historical groundwork first. It reminds readers that ḥadīth and Sunnah are not casual oral tales but the recorded explanation of Sunnah preserved by an institutional discipline. The book talks about:

• The classical definitions of ḥadīth and Sunnah and how they were preserved and transmitted.

• The memory and institutional mechanisms for preservation of hadith: memorization schools, travel for knowledge, chains (isnāds) and biographical sciences, with concrete examples of students who memorised thousands of narrations.

• A chapterized rebuttal to the most common modernist lines, e.g., the charge that ḥadīth were compiled “much later”, or that Abu Bakr burned early compilations using texts, manuscript evidence, and eyewitness traditions.

In short, Status and Preservation reconstructs the very foundation of fact and method by which ḥadīth were gathered, committed to memory, and faithfully passed down, and upon this steadfast groundwork it confronts the modern doubts with answers drawn not from mere assertion, but from solid evidence.

📚 What Dismantling Orientalist Narratives does

Where Status and Preservation of Ḥadīth is the foundational defence, Dismantling Orientalist Narratives is a critique of specific orientalist claims (special focus: Juynboll).

The book focuses on named scholars and named claims (Juynboll, Goldziher, Schacht, Calder) and tests each assertion against manuscript witness, biographical scrutiny, and isnad analysis. This volume is a targeted, chapter-by-chapter reply to Juynboll in particular.

💫 Who should read these books?

We recommend them for:

  • Students and teachers of ḥadith who want a modern, evidence-based refutation of major sceptical theses.
  • Muslims troubled by modernist doubts who wish to see the primary-source responses laid out carefully.

🗣️ What kind of doubts do they raise?

1) Doubt — “Most ḥadīth were composed late / redacted centuries after the Prophet”

What orientalists claim: Schacht-style and some modernist accounts argue many traditions reflect later fiqh (juristic) needs and were retrojected into earlier periods.

How the books answer:

  • Status and Preservation reconstructs the early institutional mechanisms (memorisation, travel, connected chains, biographical scrutiny) that refute the claim as it emphasises the disciplining role of isnād and the hadith sciences that separated authentic from weak reports.
  • Dismantling Orientalist Narratives engages specific late-dating claims with manuscript and chain evidence.

Where to read more in the books: Status and Preservation of hadith — chapter “Isnaad: A tool in preservation of hadith” (see discussion and examples); Dismantling Orientalist Narratives — chapters responding to Schacht/Motzki/Calder.

2) Doubt — “Companions’ reliability is suspect (e.g., charges that Abu Hurayra or Muʿāwiya fabricated reports)”

What orientalists claim: Some orientalist narratives single out certain Companions as prolific fabricators or politically motivated transmitters.

How the books answer:

  • Dismantling provides case-by-case refutations of Goldziher-style and Juynboll-style accusations (Muʿāwiya, Mughirah, Abu Hurayra, Samura, etc.), showing that such indictments either rely on selective reading or misapplied methodology. The book’s chapter list explicitly includes multiple named refutations.

Where to read more: Dismantling Orientalist Narratives — chapters “Refutation of Goldziher’s evidence that Mu‘awiyah and Mughirah fabricated Ahadith” (p.83) and “Refutation that Abu Hurayra fabricated Hadith” (p.92).

3) Doubt — “Orality vs. literacy: until writing became common, oral transmission is inherently unreliable”

What orientalists claim: Early Islam’s alleged oral culture made accurate long-term preservation impossible.

How the books answer:

  • Both books document the deep culture of travel for knowledge, the pedagogy of memorisation, and early written notes/codices (e.g., Saheefah documents). Dismantling Orientalist Narratives quotes early statements showing the intensity of seeking and memorising (Saeed bin al-Musayyib example).

Where to read more: Dismantling Orientalist Narratives — chapter on Preservation of Hadith through travels in search of Hadith: Refutation of Gautier Juynboll; Status — on memorisation & the role of isnād.

🤝 Conclusion

Our books are not exercises in polemics but in disciplined reply. We invite scholars, students, and interested readers to engage them honestly: read the chapters, examine the citations, and judge on the basis of evidence. We publish them for one reason: to restore an evidence-based account of how our Prophet’s ﷺ teachings were preserved and transmitted, and to equip the community to respond to modern doubts with scholarship.

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