Contradictory hadith

How long after revelation commenced did the Prophet (pbuh)

live in Mecca and Medina?

There are a number of hadith in Bukhari and Muslim on this subject.

Bukhari Volume 4, Book 56, Number 747:

Narrated Rabia bin Abi Abdur-Rahman:

I heard Anas bin Malik describing the Prophet saying, "He was of medium height
amongst the people, neither tall nor short; he had a rosy color, neither absolutely
white nor deep brown; his hair was neither completely curly nor quite lank. Divine
Inspiration was revealed to him when he was forty years old. He stayed ten years in
Mecca receiving the Divine Inspiration, and stayed in Medina for ten more years.
When he expired, he had scarcely twenty white hairs in his head and beard." Rabi'a
said, "I saw some of his hairs and it was red. When I asked about that, I was told
that it turned red because of scent."

Bukhari Volume 4, Book 56, Number 748:

Narrated Anas:

Allah's Apostle was neither very tall nor short, neither absolutely white nor deep
brown. His hair was neither curly nor lank. Allah sent him (as an Apostle) when he
was forty years old. Afterwards he resided in Mecca for ten years and in Medina for
ten more years. When Allah took him unto Him, there was scarcely twenty white
hairs in his head and beard.

Bukhari Volume 5, Book 58, Number 190:

Narrated Ibn 'Abbas:

Allah's Apostle was inspired Divinely at the age of forty. Then he stayed in Mecca for
thirteen years, and then was ordered to migrate, and he migrated to Medina and
stayed there for ten years and then died.

Bukhari Volume 5, Book 58, Number 242:

Narrated Ibn Abbas:

Allah's Apostle started receiving the Divine Inspiration at the age of forty. Then he
stayed in Mecca for thirteen years, receiving the Divine Revelation. Then he was
ordered to migrate and he lived as an Emigrant for ten years and then died at the
age of sixty-three (years).

Bukhari Volume 5, Book 59, Number 741:

Narrated Aisha and Ibn 'Abbas:

The Prophet stayed for ten years in Mecca with the Qur'an being revealed to him
and he stayed in Medina for ten years.'

Bukhari Volume 5, Book 59, Number 742:

Narrated 'Aisha:

Allah's Apostle died when he was sixty-three years of age.

Muslim Book 030, Number 5794:

Anas b. Malik reported that Allah's Messenger (may peace be upon him) was
neither very conspicuously tall nor short-statured, and his color was neither
glaringly white nor brown; his hair was neither very curly nor very straight; Allah
commissioned him (as a Prophet) when he had reached the age of forty years, and
he stayed in Mecca for ten years and for ten years in Medina; Allah took him away
when he had just reached the age of sixty, and there had not been twenty white hair
in his head and beard.

Muslim Book 030, Number 5805:

'Ammar, the freed slave of Banu Hashim, reported: I asked Ibn 'Abbas how old
was he when death overtook the Messenger of Allah (may peace be upon him). He
said: I little know that such a thing is not known to a man like you who belong to his
people. He said: I asked people about it but they differed with me, and I liked to
know your opinion about it. He said: Do you know counting? He said: Yes. He then
said: Bear this in mind very well that he was commissioned (as a Prophet) at the age
of forty, and he stayed in Mecca for fifteen years; sometime in peace and sometime
in dread, and (lived) for ten years after his migration to Medina.

Contradictions within Bukhari

How old was the Prophet (pbuh) when he died?

Bukhari 4:56:747 and 4:56:748 - He was 40+10+10=60 years old.

Bukhari 5:58:242 and 5:59:742 – He was 63 years old.

How long did the Prophet (pbuh) stay in Mecca after revelation commenced?

Bukhari 4:56:747 and 4:56:748 – He stayed in Mecca for 10 years.

Bukhari 5:58:190 and 5:59:741 – He stayed in Mecca for 13 years.

Contradictions within Muslim

How old was the Prophet (pbuh) when he died?

Muslim 030:5794 – He was 60.

Muslim 030:5805 – He was 40+15+10=65 years old.

I would summarise the approach used as follows. Assume we have the

following:

Hadith collector [say Bukhari] << A << B << C << D << E << The Prophet

In the above illustration, Bukhari meets individual A who recounts a Hadith,

explaining that he received this Hadith from individual B who received it from
individual C who received it from individual D who received it from individual E
who directly heard the Prophet say those words.

Unë do të përmbledhim qasjen e përdorur si më poshtë. Supozojmë se

kemi këto:
Koleksionist i hadithit [Thuaj Buhariu] << A << B << C << D << E <<
Profeti

Në ilustrimin e mësipërm, Buhari takon individin A që rrëfen një hadith,

duke shpjeguar se ai e mori këtë hadith nga individi B që e mori atë nga
individi C që e mori atë nga individi D që e mori atë nga individi E që
drejtpërdrejtë e dëgjoi Profetin që thoshte ato fjalë.

The Hadith scholars would assess whether each of individuals A, B, C, and D

could actually have met the respective person from whom the Hadith is alleged
to have been received, and similarly whether individual E could have met the
Prophet at a time when individual E was sufficiently mature to hear,
understand and remember the alleged Hadith. Furthermore, the character and
integrity of individuals A - E would be considered and people who were bad
Muslims, known liars or persons known to have faulty memories would be
regarded as unreliable transmitters. However if all of the appropriate criteria
were satisfied, the Hadith would be accepted.
Dijetarët e Hadithit do të vlerësonin nëse secili prej individëve A, B, C
dhe D mund të kishte takuar personin përkatës nga i cili thuhet se është
 marrë Hadithi, dhe po ashtu nëse individi E mund të ketë takuar Profetin
në një kohë kur individët E ishte mjaft i pjekur për të dëgjuar, kuptuar
dhe për të kujtuar hadithin e pretenduar. Për më tepër, karakteri dhe
integriteti i individëve A-E do të merreshin parasysh dhe njerëzit që ishin
muslimanë të këqij, gënjeshtarë të njohur ose persona të njohur të kenë
kujtime të gabuara, do të konsideroheshin si transmetues jo të
besueshëm. Megjithatë, nëse të gjitha kriteret e duhura ishin të
kënaqshme, hadithi do të pranohej.

In my view this places particularly heavy reliance upon the integrity of

individual A since he is the only person from whom Bukhari received the
alleged Hadith.
It is possible that A may have fabricated the Hadith in which case he would of
course fabricate the chain B << C << D << E << Prophet. A clumsy fabricator
may trip up by naming individuals whose lives or geographical locations did
not overlap but a fabricator with good knowledge of history would be
impossible to detect purely by relying upon analysis of the stated chain of
transmission.

Sipas mendimit tim, kjo i kushton rëndësi të veçantë integritetit të

individit A pasi që ai është i vetmi person nga i cili Buhariu mori hadithin
e pretenduar.
Është e mundur që A mund të ketë fabrikuar Hadithin, në të cilin rast ai
do ta shpikte zinxhirin B << C << D << E << Profeti. Një falsifikues i
ngathët mund të shpërthejë duke emëruar individë, jetët ose
vendndodhjet gjeografike të të cilëve nuk kanë mbivendosje, por një
mashtrues me njohuri të mira të historisë do të ishte e pamundur të
zbulohej thjesht duke u mbështetur në analizën e zinxhirit transmetues të
deklaruar

The contribution of Muslim scholars to the

authentication of Hadith

How do you know if a translation is reliable?

Si e dini nëse një përkthim është i besueshëm?

 Who carried out the translation?

Kush e bëri përkthimin?
 What do you know about them?
Çfarë dini për to?
 What are their academic credentials?
 Cilat janë referencat e tyre akademike?
 Does this person inspire confidence in their Arabic language ability and
knowledge of the other sources such as early commentaries on the Quran?
A e frymëzon ky person besimin në aftësinë dhe njohurinë e gjuhës arabe të
burimeve të tjera, siç janë komentimet e hershme në Kuran?

 Do you have any reasons to be concerned about his objectivity?

A keni ndonjë arsye për t'u shqetësuar për objektivitetin e tij?

 Does the person display any obvious biases?

A tregon personi paragjykime të dukshme?
If you really care, look at multiple translations and compare them. I now own
over a dozen English language Quran translations, although most of the time I
only refer to a few.
Nëse kujdeseni vërtet, shikoni përkthime të shumta dhe krahasoni ato. Unë
tani e zotëroj një duzinë përkthime në gjuhën kur'anore në gjuhën angleze,
edhe pse shumicën e kohës i referoj vetëm disa.