The narrators who transmit hadiths are human beings, and it is a known fact that humans are not free from error, so then how can one trust the collection of hadiths?
First Point
It is a law created by Allah Almighty that humans themselves carry out matters related to their lives, not angels or any other creatures. In this way, the transmission of hadiths by humans is nothing new, nor is there any flaw in the authenticity of hadiths because humanity in itself is not defective; rather, perfection and defect depend on the actions of each individual.
Second Point
The science of Jarh and Ta'dil originated precisely to establish conditions and rules to determine whose narration would be accepted and whose would not.
◄ Jarh means describing a narrator with such a characteristic regarding their trustworthiness or memory that their narration is rejected.
◄ Ta'dil means describing a narrator with such a characteristic regarding their trustworthiness or memory that their narration is accepted.
This shows that narrations are not taken from everyone, but only the narration of that narrator is acceptable whose trustworthiness, honesty, and memory are not weak.
Third Point
If the humanity of the narrators of hadith causes a defect in their reliability, then every knowledge in the world would be considered unreliable because every knowledge has been transmitted by humans. Otherwise, neither history would have been preserved, nor lexicography, nor any other knowledge!
Fourth Point
It is an established fact that the Holy Quran is a preserved book, the responsibility of whose preservation has been taken by Allah Almighty Himself. But the arrangement for its preservation has also been made by Allah through those very humans who are being blamed for their humanity in narrating hadith (as mentioned in the objection)!
Fifth Point
The mentioned doubt is not new! Rather, when the previous nations rejected the messengers sent by Allah, they also said the same thing that these are humans like us; how can we trust their words?
Allah Almighty says:
قَالَتْ رُسُلُهُمْ أَفِي اللَّهِ شَكٌّ فَاطِرِ السَّمَاوَاتِ وَالْأَرْضِ ۖ يَدْعُوكُمْ لِيَغْفِرَ لَكُم مِّن ذُنُوبِكُمْ وَيُؤَخِّرَكُمْ إِلَىٰ أَجَلٍ مُّسَمًّى ۚ قَالُوا إِنْ أَنتُمْ إِلَّا بَشَرٌ مِّثْلُنَا تُرِيدُونَ أَن تَصُدُّونَا عَمَّا كَانَ يَعْبُدُ آبَاؤُنَا فَأْتُونَا بِسُلْطَانٍ مُّبِينٍ قَالَتْ لَهُمْ رُسُلُهُمْ إِن نَّحْنُ إِلَّا بَشَرٌ مِّثْلُكُمْ وَلَٰكِنَّ اللَّهُ يَمُنُّ عَلَىٰ مَن يَشَاءُ مِنْ عِبَادِهِ ۖ وَمَا كَانَ لَنَا أَن نَّأْتِيَكُم بِسُلْطَانٍ إِلَّا بِإِذْنِ اللَّهِ ۚ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ
Reference: (Ibrahim: 10-11)
Translation: Their messengers said to them, "Do you have doubt about the truth of Allah, who created the heavens and the earth? He is calling you so that He may forgive all your sins and grant you respite until a specified time." They said, "You are just like us, human beings. You want to prevent us from worshipping the gods that our fathers used to worship. Then bring forth any clear proof before us." Their prophets said to them, "It is true that we are human like you, but Allah bestows His grace upon whomever He wills among His servants. Without Allah's command, we have no power to show you any miracle. And the believers should place their trust only in Allah."
The response of the Prophets to the objections was that indeed we are humans like you. But your understanding is wrong that a human cannot be a Prophet, just as here the objectors have an objection to the narration of a human. Just as Allah Almighty chose some humans from among humans for revelation and prophethood to guide humanity, similarly Allah chose some humans from among humans to serve the Sunnah of His Prophet.
Conclusion
The conclusion is that the Prophetic hadiths have not reached us through every random source, but rather the words of humans (narrators of hadith) have been examined as much as possible. The scholars of hadith have done exactly this regarding the narrators of hadith, and the result is that there is a classification of hadith into weak and authentic, and most of this depends on the varying conditions of the memory of the narrators of hadith.
