Examining Hadith Denial Objections on the Qiblah Change Incident

✿ Original Author: Abu Yahya Ameenpuri (Hafizahullah)
✿ Enhanced with Headings and Structured Presentation for Clarity

❀ Introduction​

The consensus of the Sahabah, Tabi‘in, and scholars of the Ummah has always been that the Prophet Muhammad ﷺ, after arriving in Madinah, prayed facing Bayt al-Maqdis (Jerusalem) for sixteen or seventeen months. He ﷺ and his companions followed this direction until Allah revealed the command to turn towards the Ka‘bah (Masjid al-Haram).

This change is documented in Surah al-Baqarah (2:144), and unanimously accepted by the scholars of Tafsir and Hadith.

❀ Denial by Hadith Rejectors​

Despite the consensus, Hadith deniers claim:
"The Prophet ﷺ and the emigrants never prayed facing Bayt al-Maqdis; the Ka‘bah was always their Qiblah."
(“Sahih Bukhari ka Mutala‘a”, p. 45)

❀ The Hadith of Bara’ bin ‘Azib رضي الله عنه and the Objections​

This hadith confirms the Prophet ﷺ turned from Bayt al-Maqdis to Ka‘bah. Hadith deniers object, focusing on the narrator Abu Ishaq al-Sabi‘i and Bara’ bin ‘Azib’s age.

❀ Objection #1: Weakness of Abu Ishaq al-Sabi‘i’s Transmission​

Critics argue Abu Ishaq suffered memory loss in old age, and narrators like Zuhair, Shu‘bah, and Israel reported from him during that period.

Response:

➤ Imam Shu‘bah narrated before Abu Ishaq’s memory decline.
Yahya ibn Ma‘in and Ibn Hajar confirm this.
(Tareekh Ibn Ma‘in, 3/372; Hady al-Sari, p. 431)

➤ Al-Albani also affirms only Shu‘bah and al-Thawri are reliable from Abu Ishaq.
(Silsilah al-Ahadith al-Sahihah, 4/83)

➤ Imam Tirmidhi confirms Shu‘bah and Thawri heard in the same sitting.
(Jami‘ Tirmidhi, Hadith 1126)

❀ Clarifying Narrators’ Status​

➤ Sufyan ibn ‘Uyaynah's narration from Abu Ishaq was not proven post-memory decline.
(Muqaddimah Ibn al-Salah, 248; Taqyid wa Idah, 1/145)

➤ Israel ibn Yunus, Abu Ishaq’s grandson, is among his most reliable transmitters.

• Abu Hatim, Ibn Hibban, al-Daraqutni, and al-Hakim vouched for his accuracy.
• Imam al-Bukhari accepted Israel’s additions as “trustworthy additions.”
  (Sunan al-Kubra lil-Bayhaqi, 7/108)

Remarkable Praise:
“Israel remembered Abu Ishaq’s hadiths like a person remembers Surahs of the Qur’an.”
(Bayhaqi, 7/108)

❀ Objection #2: Bara’ bin ‘Azib Was a Child​

Critics argue he was too young (about 9 years old) to transmit reliable reports.

Response:

This argument contradicts Hadith principles. Even pre-pubescent companions like:

• Hasan and Husayn
• Ibn ‘Abbas, Ibn al-Zubayr
• Nu‘man ibn Bashir, Anas ibn Malik

...are accepted as narrators of authentic Hadith.

Ibn al-Salah: Pre-pubescent hearing followed by adult narration is accepted.
(Muqaddimah Ibn al-Salah, 1/73)

al-Sakhawi: The Ummah has ijma‘ on this practice.
(Fath al-Mughith, 2/7)

❀ Supporting Evidence​

➤ Sahih Bukhari established a chapter:
"At what age is it valid for a child to hear Hadith?"

• Cited Makhmud ibn Rabi‘’s childhood memory at age 5.
  (Sahih Bukhari: 77; Sahih Muslim: 33)

Qadi ‘Iyad: Minimum age is when comprehension begins, usually 5.
(al-Ilma‘, 1/62)

❀ Scholar Consensus on Early Narration​

There is unanimous agreement among Hadith scholars that:

• If a child hears and remembers Hadith at a young age and narrates it post-puberty,
• The narration is fully accepted.

❀ Dealing with Hadith Deniers​

Critics of Sahih Bukhari often lack Hadith knowledge and mislead others by attacking authentic narrators.
Rejecting Sahabah’s early narrations equals denying thousands of Hadiths.

Their real agenda is to undermine the authority of Hadith, which is also essential for understanding the Qur’an.

❀ The Status of the Hadith in Sahih Bukhari​

Even when a possibly weak narrator is present, Imam al-Bukhari only includes pre-decline narrations if the narrator experienced memory loss later.

al-Sakhawi: Bukhari and Muslim only recorded pre-decline narrations.
(Fath al-Mughith, 3/366)

❀ Sahih Muslim Confirms Qiblah Change​

Narrated by Anas رضي الله عنه:
The Prophet ﷺ faced Bayt al-Maqdis until the verse (2:144) was revealed. During Fajr, the Sahabah were informed mid-prayer and turned towards the Ka‘bah.
(Sahih Muslim: 527)

❀ Conclusion​

This article refutes objections raised against the Hadith of Qiblah change, particularly those targeting the authenticity of narrators like Abu Ishaq al-Sabi‘i and Bara’ bin ‘Azib. Through detailed analysis of Hadith sciences, narrator biographies, and scholarly consensus, it is evident that the Hadith is authentic and the Prophet ﷺ did pray facing Bayt al-Maqdis in Madinah before the Qiblah was divinely changed to the Ka‘bah.