📜 Problematic Sahih Hadith

Table of Contents

1. Anti-Hadith Hadith
2. Don't Elevate Prophet
3. Hadith Insults the Prophet
4. Views on Women
5. Pedo Hadith
6. Violence
7. Contradictions
8. Dietary Prohibitions
9. Random Prohibitions
10. Salat Confusion
11. Wudu Confusion
12. Ramadan Confusion
13. Companion Confusion
14. Prophet Miracles
15. Idolizing the Prophet
16. Mimic the Prophet
17. Political Ad Hadith
18. Wives of the Prophet
19. Abu Hurairah
20. Satan and Jinns
21. Bad Science
22. Quraish Religion
23. Quran Compilation

1. Anti-Hadith Hadith

The single most devastating section in this collection. These are hadith from "sahih" collections that explicitly warn against, forbid, and curse the very practice of hadith transmission. The Prophet's own companions, his wife, and the Prophet himself all warned that the Quran alone is sufficient — yet their warnings were ignored in favor of building the very system they condemned.

1.1 Quran the only thing the prophet left

Hadith References:

Sahih al-Bukhari 5019 - Narrated by Ibn Abbas:

When asked "Did the Prophet leave anything?", he responded: "He did not leave anything except what is between the two bindings (of the Quran)."

Sahih al-Bukhari 3047 - Narrated by Ali:

When asked if he had any divine inspiration besides the Quran, Ali replied: "No... I don't think we have such knowledge, but we have the ability of understanding which Allah may endow a person with, so that he may understand the Qur'an."

Sahih al-Bukhari 6915 - Another narration from Ali:

"By Him Who made the grain split (germinate) and created the soul, we have nothing except what is in the Qur'an"

Analysis:

This is devastating for the entire hadith enterprise. When the Prophet's own cousin and closest companions were directly asked "Did the Prophet leave anything?", they did not say "Yes, thousands of hadith narrations." They said he left nothing except the Quran. Ali, one of the most trusted figures in Islamic history, stated this unequivocally under oath. If the Prophet had intended for hadith to be a binding source of law, his own family and inner circle apparently never got the memo.

1.2 The only book left by the prophet

Hadith References:

Sahih al-Bukhari 7300, Bukhari 111, Bukhari 1870, Bukhari 3047 and Sahih Muslim 1366

Multiple hadith describe Ali stating: "We have nothing except the Book of Allah and this written paper from the Prophet"

The paper reportedly contained:

1. Medina is a sanctuary from a specific mountain range
2. Anyone who "innovates" (spreads hadith) in Medina will incur "The curse of Allah, the angels, and all the people" and rejection of their good deeds
3. The "asylum (pledge of protection)" granted by Muslims is universal
4. Specific rules about blood money, captive ransoms, and social interactions

Analysis:

Notice what's on the paper: a curse on anyone who "innovates" in Medina. The Arabic word used for "innovation" (bid'ah) is the exact term later used to describe hadith fabrication. So according to these hadith themselves, anyone who spreads fabricated religious narrations is cursed by God, the angels, and all of humanity. The hadith system literally condemns itself.

1.3 Fabricated Hadith Warning

Hadith References:

Sahih Muslim 7:

"There will be in the end of time charlatan liars coming to you with narrations that you nor your fathers heard, so beware of them lest they misguide you and cause you tribulations."

Sahih Muslim 6:

"There will be in the last of my nation a people narrating to you what you nor your fathers heard, so beware of them."

Sahih Muslim Introduction 17:

"Indeed Satan will appear in the form of a man and he will come to the people, narrating to them false Hadith, and they will then depart."

Sunan Abi Dawud 4611:

Warns about innovations in religion, noting that "whichever is innovated is an error" and that "Satan may utter a word of error through the tongue of a scholar."

Analysis:

The Prophet himself warned that "charlatan liars" would come with fabricated narrations, and that Satan would literally appear as a man to narrate false hadith. Sahih Muslim begins its own collection with this warning — yet somehow, Muslims are told every hadith in that same collection is guaranteed authentic. The Prophet predicted exactly what happened: a flood of fabricated narrations would emerge after him. The very hadith collection that preserves this warning is potentially the fulfillment of it.

1.4 Quran is Sufficient

Hadith References:

Sahih al-Bukhari 114:

• "When the ailment of the Prophet became worse, he said, 'Bring for me (writing) paper and I will write for you a statement after which you will not go astray.'"

Sahih al-Bukhari 4432:

• "When Allah's Messenger was on his deathbed and there were some men in the house, he said, 'Come near, I will write for you something after which you will not go astray.'"

Sahih al-Bukhari 5669:

• "When Allah's Messenger was on his death-bed and in the house there were some people among whom was Umar bin Al-Khattab, the Prophet said, 'Come, let me write for you a statement after which you will not go astray.' Umar said, 'The Prophet is seriously ill and you have the Qur'an; so the Book of Allah is enough for us.'"

Sahih al-Bukhari 7366:

• Similar narrative with Umar's statement that the Quran is sufficient.

Sahih Muslim 1637a:

• "Bring me a writing tablet and inkpot (or tablet and inkpot), so that I can write for you a document, after which you will not go astray."

Analysis:

This incident is one of the most significant in Islamic history. Umar ibn al-Khattab explicitly stated "The Book of Allah is enough for us" and prevented the Prophet from writing additional guidance. Ibn Abbas later called this "the greatest calamity." This hadith ironically undermines the entire hadith enterprise - if the Quran was sufficient for Umar, why do Muslims today rely on thousands of contradictory hadith?

1.5 Follow Laws only in Quran

Hadith References:

Sahih al-Bukhari 2155:

"Why do some people impose conditions which are not present in Allah's Book (Laws)? Whoever imposes such a condition as is not in Allah's Laws, then that condition is invalid even if he imposes one hundred conditions, for Allah's conditions are more binding and reliable."

Sahih al-Bukhari 2697:

"Whoever innovates (Hadith) in this command of ours, what is not in it, it is to be rejected."

Sahih al-Bukhari 5027 and Bukhari 5028:

"The best among you (Muslims) are those who learn the Qur'an and teach it."

Sahih al-Bukhari 7269 - Umar's statement:

"This is that Book (Qur'an) with which Allah guided your Messenger, so stick to it, for then you will be guided on the right path as Allah has only guided His Messenger with it."

Direct Quote:

"I did not make lawful for you except what was made lawful for you by the Quran. I did not make anything unlawful for you except what was made forbidden by the Quran."

Analysis:

Read these carefully: the Prophet himself says any condition not in "Allah's Book" is invalid even if imposed a hundred times. Any innovation in religious matters is to be rejected. Umar says the Quran is the only source of guidance. And the direct quote is unambiguous: "I did not make lawful except what the Quran made lawful." These are not vague suggestions — they are explicit statements from the hadith's own "sahih" sources that directly contradict the existence of a secondary binding religious law outside the Quran. The irony is staggering: you have to accept hadith as authoritative to read these hadith that tell you not to follow anything outside the Quran.

1.6 Accept Only Hadith That Align with Quran

Hadith References:

Al-Shafi'i, al-Umm:

• "Hadith will spread from me (yafshū 'annī). What comes to you from me that agrees with the Qur'ān, it is from me. What comes to you from me that disagrees with the Qur'ān, it is not from me."

Analysis:

This hadith establishes a critical principle: hadith should be evaluated based on their alignment with the Quran. Abu Yusuf emphasized being cautious about "aberrant" hadith and recommended accepting only those that:

1. Are widely accepted
2. Recognized by jurisprudents
3. Agree with the Quran and sunna

Main Points:

1. Hadith should be critically examined for consistency with Quranic teachings
2. Early scholars advocated for rejecting hadith that contradict the Quran
3. The approach involves content-based criticism of hadith
4. The Quran serves as the ultimate criterion for evaluating hadith authenticity

Scholarly Perspective:

Christopher Melchert's text highlights early Islamic scholarly discussions about hadith criticism, showing that this approach of cross-referencing hadith with the Quran has historical precedent.

Recommendation:

• Carefully evaluate hadith against Quranic teachings
• Reject narrations that contradict the Quran, even if they have a chain of narration
• Prioritize Quranic guidance as the ultimate source of truth

1.7 Companions Refrain from Hadith

Hadith References:

Sahih al-Bukhari 108 - Narrated by Anas:

The Prophet said, "Whoever tells a lie against me intentionally, then (surely) let him occupy his seat in Hell-fire."

Sahih al-Bukhari 107 - Abdullah bin Az-Zubair:

When asked why he doesn't narrate many hadith, he referenced the same warning about lying against the Prophet.

Sunan Abi Dawud 3651:

Similar warning about deliberately lying about the Prophet's statements.

Analysis:

The Prophet's warning is terrifying in its clarity: anyone who lies about him earns a seat in Hellfire. This warning was so severe that even the closest companions refused to narrate hadith freely. Abdullah bin Az-Zubair specifically cited this warning as the reason he barely narrated any hadith at all. If the Prophet's own companions — the people who knew him best and heard him directly — were too afraid to repeat his words for fear of misquoting him, what does that say about chains of narrators passing stories through 200+ years of oral transmission before they were ever written down?

1.8 Companions Forbidden to Ask Prophet About Matters

Hadith References:

Sahih Muslim 12b:

"We were forbidden in the Holy Qur'an that we should ask about anything from the Messenger of Allah"

Sahih Muslim 12a:

A detailed hadith describing how companions were discouraged from asking the Prophet unnecessary questions. The narrative includes an interaction between a Bedouin and the Prophet, where the Bedouin asks questions about creation, religious obligations (prayers, zakat, fasting, hajj), and seeks confirmation of the Prophet's divine mission.

Key Points:

• Companions were explicitly prohibited from asking the Prophet unnecessary questions
• They found it more comfortable when an outsider would ask questions so they could listen
• The hadith suggests a deliberate limitation on direct questioning of the Prophet

Analysis:

Think about what this means: the companions themselves say the Quran forbade them from pestering the Prophet with questions. They were so reluctant to ask that they waited for strangers to do it. Yet somehow, 200 years later, hadith collectors managed to compile hundreds of thousands of detailed narrations about the Prophet's every move, opinion, and private conversation — narrations that the companions themselves were too cautious to even initiate. The sheer volume of hadith literature is mathematically impossible if the companions actually followed this prohibition.

1.9 Do not write anything other than Quran

Hadith References:

Sahih Muslim 3004:

Prophet Muhammad reportedly said: "Do not write down anything from me, and he who wrote down anything from me except the Qur'an, he should erase it and tell me and not he be blamed."

Sunan Abi Dawud 3648:

Abu Sa'eed Al-Khudri stated: "We used not to write anything but the Tasha-hud and the Qur'an."

Sunan Abi Dawud 2034:

Ali reported: "We wrote down nothing on the authority of the Apostle of Allah except the Qur'an and what this document contains."

Analysis:

These hadiths suggest an early prohibition on writing down the Prophet's sayings, with the Quran being the only authorized text to be recorded. The sources indicate that companions were instructed to only transcribe the Quran and potentially the ritual prayer declaration (Tasha-hud).

Note: The page includes a note about potential mistranslation, specifically highlighting that the word "ayah" might have been incorrectly translated as "sentence" instead of "verse" in some interpretations.

1.10 Best Hadith is Quran

Quranic Verses:

Quran 39:23:

"GOD has revealed herein the best Hadith; a book that is consistent, and points out both ways (to Heaven and Hell)."

Quran 77:50:

"Which Hadith, other than this, do they uphold?"

Hadith References:

Sahih al-Bukhari 7277:

"The best talk (Hadith) is Allah's Book 'Qur'an', and the best guidance is the guidance of Muhammad, and the worst commands are the innovators (hadith) of it."

Sahih Muslim 867a:

"The best of the Hadith is the Book of Allah, and the best of the guidance is the guidance given by Muhammad. And the most evil commands are its Hadith; and every innovation is error."

Analysis:

The page argues that the Quran itself is the "best Hadith" and warns against innovations or additional narrations beyond the Quranic text. The hadith citations suggest that the Quran should be considered the primary and most authoritative source of guidance, with human-transmitted hadith being potentially problematic or misleading.

1.11 The only preserved divine revelation was Quran

Hadith Reference:

Sahih al-Bukhari 6903 - Narrated by Ash-Shubi, reporting a conversation with Ali:

Key Quote:

"By Him Who made the grain split (germinate) and created the soul, we have nothing except what is in the Qur'an."

Context:

In this hadith, Ali is asked if there is anything not in the Quran. He responds that the Quran contains everything essential, with only a few additional practical matters like:

• Regulation of blood money (Diya)
• Ransom of captives
• Judgment that a Muslim should not be killed in retaliation for killing a disbeliever

Analysis:

This hadith demolishes the "Quran needs hadith for explanation" argument. When Abu Juhaifa directly asked Ali — the Prophet's own son-in-law — whether the Prophet left behind any special knowledge beyond the Quran, Ali said the only additional thing was a basic understanding that God grants, plus a small written document about blood money and captives. That's it. Not volumes of detailed jurisprudence. Not thousands of behavioral guidelines. Just the Quran plus a brief administrative note. The entire Bukhari and Muslim collections, spanning tens of thousands of narrations, apparently didn't exist as far as Ali was concerned.

1.12 Beware of Hadith

Hadith References:

Sahih Muslim 5:

"It is enough of a lie for a man to narrate everything he hears."

Sahih Muslim 6:

"There will be in the last of my nation a people narrating to you what you nor your fathers heard, so beware of them."

Sahih Muslim 7:

"There will be in the end of time charlatan liars coming to you with narrations (Hadith) that you nor your fathers heard, so beware of them lest they misguide you and cause you tribulations."

Notable Commentary:

Ibn Abbas stated: "Indeed, we used to narrate from the Messenger of Allah when the one would not lie upon him; however when people began fabricating hadiths, we ceased to narrate from him."

Key Themes:

• Warning against uncritically accepting hadith
• Concern about potential fabrication of narrations
• Importance of verifying the authenticity of religious narratives
• Caution against spreading unverified stories attributed to the Prophet

1.13 The character of the prophet is Quran

Hadith Reference:

Sunan Abi Dawud 1342 - Narrated by Sa'd bin Hisham:

Pivotal Quote:

When Sa'd asks Aisha about the Prophet's character, she responds: "Do you not recite the Quran? The character of Messenger of Allah was the Qur'an."

Additional Insights:

• The Prophet would not pray through an entire night
• Not recite the whole Quran in one night
• Fast only during Ramadan
• Maintain consistency in prayer when he prayed

Analysis:

When Aisha was asked about the Prophet's character, she didn't produce a list of hadith. She said his character was the Quran. Full stop. If the person who knew the Prophet most intimately — his own wife — defined his entire character as "the Quran," then the Quran alone is sufficient to understand what the Prophet stood for. Why would anyone need a secondary source when the primary witness says the Quran IS the source?

1.14 Allah curses propagators of Hadith

Hadith References:

Sahih Muslim 1978a, Muslim 1978b, and Muslim 1978c - Narrated from Abu Tufail about Ali

Key Text:

"Allah curse the one who:

• Curses his father
• Sacrifices for anything besides Allah
• Accommodates a Muhdith (propagator of Hadith)
• Changed the minarets (boundary lines) of the land"

Context:

Ali emphasizes that the Prophet did not share any secret information with him that was hidden from people, except these four statements.

Analysis:

Read that again: "Allah curse the one who accommodates a Muhdith (propagator of Hadith)." The word "Muhdith" (مُحْدِث) comes from the same root as "hadith" (حَدِيث). According to this narration, God curses those who give shelter or support to hadith propagators — placing them in the same category as those who curse their parents or sacrifice to idols. This is not a subtle implication. This is Ali, the Prophet's own son-in-law, quoting a direct curse against the very practice that billions of Muslims now consider sacred. The hadith system is cursed by its own content.

1.15 Do Not Trust Hadith Alone

Hadith References:

Sahih al-Bukhari 108:

The Prophet warned that "Whoever tells a lie against me intentionally, then (surely) let him occupy his seat in Hell-fire."

Multiple hadith from Mu'adh bin Jabal:

When Mu'adh asked if he could share the good news that those who sincerely testify there is no god but Allah will be saved from Hell, the Prophet responded: "Do not tell them this good news, for they would trust in it alone."

Similar hadith with Umar:

The Prophet initially agreed to spread a message, but Umar cautioned: "Do not do it, for I am afraid that people will trust in it independently; so let them do (good) deeds."

Key Messages:

• Warning against fabricating or misrepresenting prophetic statements
• Avoiding complacency in faith
• Not relying solely on proclamations without accompanying righteous actions

Underlying Themes:

• Sincere faith
• Personal effort and good deeds
• Careful transmission of religious knowledge

1.16 Hadith innovators can't be helped in Hereafter

Hadith References:

Sahih al-Bukhari 6582 - Narrated by Anas:

"Some of my companions will come to me at my Lake Fount, and after I recognize them, they will then be taken away from me, whereupon I will say, 'My companions!' Then it will be said, 'You do not know what they innovated (Hadith) in the religion after you.'"

Sahih al-Bukhari 6586 - Narrated by Ibn Al-Musaiyab:

"Some men from my companions will come to my Lake-Fount and they will be driven away from it, and I will say, 'O Lord, my companions!' It will be said, 'You have no knowledge of what they innovated (Hadith) after you left: they turned apostate as renegades (reverted from Islam).'"

Sahih al-Bukhari 7051 - Abu Sa'id Al-Khudri:

"I will say those people are from me. It will be said, 'You do not know what changes and new things they did after you.' Then I will say, 'Far removed (from mercy), far removed (from mercy), those who changed (the religion) after me!'"

Analysis:

The Prophet himself says his own companions will be driven away from him on the Day of Judgment because of changes they made after him. He doesn't say "the disbelievers" or "the enemies of Islam" — he specifically says people "from me" who will be rejected. If the very companions who transmitted hadith are described as innovators who will be condemned, on what basis can their narrations be trusted as divine law? The Prophet is essentially predicting the corruption of his message by his own followers — exactly what happened with the hadith enterprise.

1.17 Obedience is required only in what is maruf

Hadith References:

Sahih al-Bukhari 7257 and Bukhari 4340:

A military commander ordered soldiers to enter a fire. Some were about to comply, while others refused. When reported to Prophet Muhammad, he stated: "No obedience for evil deeds, obedience is required only in what is good (maruf)."

Sahih Muslim 1298a:

"If a slave having some limb missing and having dark complexion is appointed to govern you according to the Book of Allah, listen to him and obey him."

Sahih Muslim 1839a:

"It is obligatory upon a Muslim that he should listen (to the ruler) and obey him whether he likes it or not, except that he is ordered to do a sinful thing. If he is ordered to do a sinful act, a Muslim should neither listen to him nor should he obey his orders."

Core Principle:

The hadiths consistently emphasize that obedience is conditional - it is only required when the command is "maruf" (good, reasonable, and in accordance with Islamic principles). If a command involves sin or evil, Muslims are explicitly instructed not to obey.

1.18 Prophet's only miracle was Quran

Quranic Verse:

Quran 10:20:

"They say, 'How come no miracle came down to him from his Lord?' Say, 'The future belongs to GOD; so wait, and I am waiting along with you.'"

Hadith References:

Sahih al-Bukhari 7274:

Prophet Muhammad stated: "There was no prophet among the prophets but was given miracles because of which people had security or had belief, but only that which I was given was the Divine Inspiration which Allah revealed to me."

Sahih Muslim 152:

Similar hadith: "Every Prophet was given miracles because of which people believed, but only that which I was given was Divine Inspiration which Allah has revealed to me."

Key Points:

• The Prophet claims the Quran was his sole miracle
• He suggests his followers will be more numerous on the Day of Resurrection
• Implies divine revelation (Quran) is superior to physical miracles

Note: The page includes a section noting other "miracles" attributed to the Prophet in various hadiths, suggesting potential contradictions in the narrative.

1.19 Obedience Conditional (Date Farming)

Hadith Reference:

Sahih Muslim 2362 - Narrated by Rafi' b. Khadij:

Allah's Messenger came to Medina and found people grafting date palm trees. When he asked what they were doing, they explained they were grafting the trees. The Prophet said: "It may perhaps be good for you if you do not do that."

After they abandoned the practice and the date palms yielded less fruit, they mentioned this to the Prophet. He responded with a crucial clarification:

"I am a human being, so when I command you about a thing pertaining to religion, do accept it, and when I command you about a thing out of my personal opinion, keep it in mind that I am a human being."

Key Insights:

• The hadith demonstrates the Prophet distinguishing between religious commandments and personal opinions
• He acknowledges his human fallibility in matters not directly related to religious doctrine
• The incident involves agricultural practices and the Prophet's approach to giving advice

Analysis:

This is one of the most important hadith in the collection and it single-handedly destroys the "hadith as religious law" framework. The Prophet himself admitted he was wrong about date farming and told people: "You know better about your worldly affairs." If the Prophet's own opinions about agriculture were fallible and not binding, on what basis do scholars claim that every recorded opinion attributed to him about politics, medicine, social customs, and personal habits constitutes divine law? The Prophet drew a clear line between divine revelation (the Quran) and his personal judgment — a line that hadith scholars have deliberately erased.

1.20 What to do if disagree regarding Quran

Quranic Verse:

Quran 42:10:

"If you dispute any part of this message, the judgment for doing this rests with GOD. Such is GOD my Lord. In Him I trust, and to Him I submit."

Hadith References:

Sahih al-Bukhari 7364:

"Recite (and study) the Qur'an as long as you are in agreement as to its interpretation and meanings, but when you have differences regarding its interpretation and meanings, then you should stop reciting it (for the time being)."

Sahih al-Bukhari 5060:

"Read the Qur'an as long as your hearts are united, then when you disagree, then rise from it (take a break)."

Analysis:

When there are disagreements about Quranic interpretation, one should:

• Pause recitation
• Seek guidance from God
• Avoid further dispute
• Trust in divine judgment

The Quranic verse and hadiths suggest that unity and mutual understanding are more important than persistent disagreement about scriptural interpretation.

1.21 Are the dead punished for the weeping of their relatives?

Hadith References:

Sahih al-Bukhari 1286, 1287, 1288:

The Dispute:

Ibn Umar claimed the Prophet Muhammad said: "The dead person is tortured by the crying of his relatives."

When Umar was dying and Suhaib wept, Umar referenced this supposed hadith.

Aisha's Refutation:

Aisha strongly disputed this narration, stating: "By Allah, Allah's Messenger did not say that a believer is punished by the weeping of his relatives."

She cited the Quranic verse: "No burdened soul will bear another's burden" (Quran 35:18) as evidence.

She clarified that the Prophet actually said: "Allah increases the punishment of a non-believer because of the weeping of his relatives."

Aisha emphasized: "The Qur'an is sufficient for you (to clear up this point)."

Analysis:

This example demonstrates that:

• Even prominent companions like Ibn Umar could misremember or misinterpret the Prophet's statements
• The Quran should be the ultimate source of truth and criterion for evaluating hadith
• Individual companions could be incorrect in their recollections
• Aisha used Quranic reasoning to correct a widespread misunderstanding

The text emphasizes the critical importance of examining hadith against Quranic principles and prioritizing Quranic guidance over individual narrations.

1.22 The Prophet's Will

Hadith Reference:

Sahih al-Bukhari 4460

The hadith describes a conversation between Talha and Abdullah bin Abu Aufa about whether the Prophet Muhammad made a will. When asked directly, Abdullah replied "No" and clarified that the Prophet's "will" was essentially: "The Prophet (ﷺ) made a will concerning Allah's Book."

Analysis:

This brief hadith appears to suggest that the Prophet did not create a traditional written will, but instead emphasized the Quran as his primary legacy or "will" to his followers.

1.23 Beware of the Sahaba

Hadith References:

The page presents three hadith that suggest potential issues with companions' reliability:

1. A narration indicates that reliable hadith about Ali were only confirmed from Abdullah bin Mas'ud's companions.

1. Another hadith suggests Abu Ja'far al-Hāshimī was "fabricating narrations with words of truth" that were not actually from the Prophet.

1. A third hadith shows Mu'ādh bin Mu'ādh accusing Amr bin Ubayd of lying, stating he "intended it as a way to permit his filthy hadith."

Analysis:

These excerpts seem to challenge the traditional Islamic view of complete trustworthiness of the Prophet's companions, suggesting some companions might have fabricated or misrepresented hadith.

The source appears to be from Sahih Muslim's introduction, specifically introducing potential problems with hadith transmission and reliability of early Islamic narrators.

1.24 Show your isnad

Hadith Reference:

Sahih Muslim - Introduction

The hadith describes the practice of verifying narration chains (isnad) during times of political conflict:

"They would not ask about the chains of narration, and when the Fitnah occurred, they said: 'Name for us your men'."

Analysis:

The hadith suggests that during periods of social unrest, scholars began carefully examining the credibility of hadith narrators, distinguishing between those considered part of "Ahl us-Sunnah" (People of the Sunnah) and "Ahl ul-Bi'dah" (People of Innovation).

Those from the Sunnah tradition would have their hadith accepted, while those from innovative groups would be rejected.

This passage appears to be part of a larger critical examination of hadith authenticity and transmission.

1.25 Lying About Muhammad

Hadith References:

A mutawātir hadith (considered highly authentic) warns that lying about the Prophet is a serious offense.

Multiple narrations emphasize this warning:

• "Do not lie upon me; indeed whoever lies upon me will enter the Fire."
• "Whoever intends to lie upon me, then let him take his seat in the Fire."
• "Indeed a lie upon me is not like a lie upon anyone else..."

Analysis:

The severity of this warning was so significant that many of the Prophet's companions were hesitant to transmit hadith, fearing they might inadvertently misrepresent his words and face divine punishment.

The text highlights the extreme importance placed on accurately preserving and transmitting the Prophet's words in early Islamic tradition.

1.26 La Ilaha Illa Allah

Hadith References:

Multiple hadith emphasize the importance of the declaration of faith:

Key Points:

1. "Nobody will meet Allah with that saying on the Day of Resurrection, but Allah will save him from the Fire."

1. Conditions for protection under this declaration:

• Saying the phrase
• Praying facing Qibla
• Performing Muslim prayers
• Eating slaughtered animals according to Muslim practice

1. Significant hadith from Abu Dharr:

• Even someone who commits serious sins like theft or adultery might enter Paradise if they sincerely declare "La Ilaha Illa Allah"
• The Prophet reportedly repeated this multiple times, adding "on the reckoning of Abu Dharr"

1. Fighting context:

• Some hadith suggest Muslims were instructed to fight people until they declare this phrase
• Once declared, a person's "blood and property will be sacred"

Analysis:

The page presents these hadith as part of a broader critique of traditional hadith interpretation, suggesting potential contradictions or problematic implications in their literal reading.

Section 1 Conclusion: The Ironic Contradiction

This section presents perhaps the most paradoxical aspect of hadith literature: hadith that warn against hadith. The irony is inescapable—if these narrations from Sahih collections are authentic, they explicitly undermine the very system that preserves them.

Key Contradictions:

• Companions like Ali repeatedly state "we have nothing except the Quran"
• The Prophet allegedly warned about fabricated narrations becoming widespread
• Umar declared "Allah's Book is sufficient for us"—yet hadith collections emerged anyway
• Hadith warn against innovations, yet the hadith collections themselves were innovated centuries after the Prophet

The Quran repeatedly states it is complete and fully detailed (6:114, 6:38, 16:89), yet hadith literature exists to supposedly "explain" what Allah already claimed was clear. These narrations inadvertently expose the fundamental problem: if the most authentic hadith warn against following hadith, why follow any of them?

This section reveals the self-defeating nature of hadith as a religious authority. The very sources that traditionalists cite as "authentic" contain explicit warnings against the system they're using to cite them.

2. Don't Elevate Prophet

This section contains hadith that warn against excessively elevating the Prophet's status above other prophets or making him divine.

2.1 No Superiority Among Prophets

Hadith References:

1. Sahih al-Bukhari 2412
2. Sahih al-Bukhari 3414, Bukhari 3415
3. Sahih al-Bukhari 6916

Key Quotes:

• "Do not give a prophet superiority over another"
• "Don't give superiority to any prophet amongst Allah's Prophets"
• "Do not prefer some prophets to others"

Context:

The hadith describe incidents where people attempted to elevate certain prophets (particularly Moses) above others. In each narrative, the Prophet Muhammad explicitly warns against comparing or ranking prophets.

In one account, a Jew swore by "Him Who gave Moses superiority over all human beings," which prompted an Ansari man to slap him. When brought before Muhammad, the Prophet emphasized that prophets should not be compared.

Interesting Detail:

Muhammad notably adds a personal reflection about the Day of Resurrection, stating he will be the first to emerge from the earth and will see Moses holding the Throne, but admits he won't know whether Moses has already been unconscious or will be unconscious.

The Devastating Irony:

The Prophet explicitly and repeatedly forbids making distinctions among prophets — yet mainstream Islam today does exactly this. The shahada elevates Muhammad above all other messengers. Mosques display "Muhammad" next to "Allah" on their walls. Friday sermons praise Muhammad specifically while ignoring Abraham, Moses, Jesus, and all other messengers. The entire Sunni theological framework is built on elevating Muhammad to a status the Prophet himself explicitly rejected. The Quran confirms this in [2:136] and [2:285]: "We make no distinction among any of His messengers." Muslims violate both the Quran AND their own hadith on this point.

2.2 Do not make distinctions among prophets of God

Hadith References:

1. Sahih al-Bukhari 6916
2. Sunan Abi Dawud 4668
3. Sahih al-Bukhari 6917
4. Sahih Muslim 2373a
5. Sahih Muslim 2374b

Key Quotes:

• "Do not prefer some prophets to others."
• "Do not make distinction amongst the Prophets of Allah."

Context:

The hadith narrate an incident where a Jew praised Moses, and a Muslim became upset. The Prophet Muhammad responded by instructing people not to differentiate or elevate one prophet over another. In one account, he specifically mentions that on the Day of Resurrection, he will be the first to gain consciousness, and he might find Moses holding onto the Throne of Allah.

The consistent message across these hadith is a call for respect and equality among all prophets, emphasizing that no single prophet should be considered superior to another.

2.3 Don't exaggerate praise of prophet

Hadith Reference:

• Sahih al-Bukhari 3445
• Source: https://sunnah.com/bukhari:3445
• Narrated by Umar

Hadith Quote:

"Do not exaggerate in praising me as the Christians praised the son of Mary, for I am only a Slave. So, call me the Slave of Allah and His Apostle."

Key Points:

• The Prophet Muhammad warns against excessive praise
• Specifically compares potential over-praise to how Christians praised Jesus
• Emphasizes his human status as a servant of Allah
• Requests to be referred to simply as "Slave of Allah and His Apostle"

The Irony Made Flesh:

Muhammad says: "Do not exaggerate in praising me as the Christians praised Jesus." Yet today, Muslims do exactly what Christians did — they have effectively deified Muhammad. His name appears alongside God's in every mosque. Scholars claim his words are equal to God's revelation. His personal preferences are treated as divine law. His birthday is celebrated as a holiday. Songs (nasheeds) are written praising him in terms indistinguishable from worship. The Prophet explicitly warned against this and his followers did it anyway — using his own name to justify what he forbade.

2.4 Prophet's judgment was fallible

Hadith References:

1. Sahih al-Bukhari 7169
2. Sunan Abi Dawud 3583
3. Sunan Abi Dawud 3585

Key Quotes:

1. "I am only a human being, and you people (opponents) come to me with your cases; and it may be that one of you can present his case eloquently in a more convincing way than the other, and I give my verdict according to what I hear."

1. "I only judge between you according to my opinion in matters concerning which no revelation has been sent down to me."

Context:

The hadith emphasizes the Prophet Muhammad's human nature, acknowledging that his judgments could be fallible, especially in cases where:

• Disputants present arguments with varying levels of eloquence
• No divine revelation has been provided for a specific matter
• He might make judgments based on the information he hears

Significance:

These narrations highlight the Prophet's humility and transparency, showing that he was not infallible in worldly disputes and could potentially make errors in judgment when divine guidance was not explicitly provided.

2.5 Prophet can't intercede

Hadith References:

1. Sahih al-Bukhari 2753
2. Sahih al-Bukhari 3073
3. Sahih al-Bukhari 5673
4. Sahih al-Bukhari 6582
5. Sahih al-Bukhari 6586
6. Sahih Muslim 2290, Muslim 2291a
7. Sahih Muslim 2292, Muslim 2293
8. Sahih Muslim 2295a
9. Sahih Muslim 2297a
10. Sahih Muslim 2304a

Key Quotes:

1. "I cannot save you from Allah's Punishment"
2. "The good deeds of any person will not make him enter Paradise"
3. "Some of my companions will come to me at my Lake Fount... [but] You do not know what they innovated in the religion after you"

Central Theme:

The hadiths consistently emphasize that the Prophet Muhammad cannot:

• Intercede for his companions or family members on Judgment Day
• Guarantee anyone's entry into Paradise
• Vouch for those who made religious innovations after his time

Analysis:

With TEN sahih references, this is among the most heavily attested claims in hadith literature. The Prophet says "I cannot save you from Allah's Punishment" — yet millions of Muslims believe he will intercede for them on the Day of Judgment. The Quran agrees with these hadith: [39:44] "Say: All intercession belongs to God." [2:48] "Beware of a day when no soul can avail another soul." [82:19] "The day when no soul can help another soul, and all decisions on that day belong to God." For once, the hadith and the Quran are in complete agreement — yet mainstream Islam ignores both in favor of the comforting myth that Muhammad will save his followers on Judgment Day.

2.6 Don't Call the Prophet Sayyid

Hadith Reference:

• Sunan Abi Dawud 4806
• Narrator: Abdullah ibn ash-Shikhkhir

Hadith Content:

A delegation from Banu Amir approached the Prophet and said: "You are our lord (sayyid)."

The Prophet responded: "The lord is Allah, the Blessed and Exalted."

When they further praised him, saying he was "the one of us most endowed with excellence and superiority," the Prophet replied: "Say what you have to say, or part of what you have to say, and do not let the devil make you his agents."

Key Takeaway:

The hadith emphasizes humility and warns against elevating the Prophet to a status of lordship, redirecting praise to Allah and cautioning against potential spiritual deception.

2.7 Don't worship the prophet

Hadith Reference:

• Sahih al-Bukhari 1241, Bukhari 1242
• Narrated by Aisha and Abu Salama

Key Quote:

"whoever amongst you worshipped Muhammad, then Muhammad is dead, but whoever worshipped Allah, Allah is alive and will never die."

Context:

This hadith is from Abu Bakr's speech after the Prophet Muhammad's death. He emphasizes that Muhammad was a messenger, not a deity to be worshipped. The passage highlights that Muhammad was a human who died, and only Allah is eternal.

Quranic Reference:

• Verse referenced: Quran 3:144 ("Muhammad is no more than an Apostle and indeed (many) Apostles have passed away before him")

Analysis:

Abu Bakr's declaration is one of the most powerful statements in Islamic history: "Whoever worshipped Muhammad, Muhammad is dead." This directly addresses what happened after the Prophet's death — his followers began worshipping HIM instead of God. Today, 1.8 billion Muslims send "peace and blessings upon him" in every prayer, visit his tomb as a pilgrimage, celebrate his birthday, and treat his personal habits as divine law. Abu Bakr warned against exactly this. The Quran confirms in [3:144]: "Muhammad was no more than a messenger." He died. He's gone. Only God remains. Yet the hadith system has effectively resurrected Muhammad as a secondary deity whose words carry equal weight to God's.

2.8 Prophet's only miracle was Quran

Quranic Verse:

"They say, 'How come no miracle came down to him from his Lord?' Say, 'The future belongs to GOD; so wait, and I am waiting along with you.'" (Quran 10:20)

Hadith Reference:

Sahih al-Bukhari 7274 - Narrated by Abu Huraira

Quote:

"There was no prophet among the prophets but was given miracles because of which people had security or had belief, but what I was given was the Divine Inspiration which Allah revealed to me. So I hope that my followers will be more than those of any other prophet on the Day of Resurrection."

Analysis:

The Prophet himself says his only miracle was "Divine Inspiration" — the Quran. Not splitting the moon, not feeding armies from a single plate, not making water flow from his fingers. Just the Quran. Yet hadith literature is overflowing with miracle stories about Muhammad (see Section 14). If the Prophet explicitly said the Quran was his only miracle, every hadith claiming he performed physical miracles contradicts the Prophet's own testimony. You cannot accept this hadith as authentic AND accept the miracle hadith as authentic. They cancel each other out.

2.9 Prophet doesn't know his future

Hadith References:

1. Sahih al-Bukhari 7003
2. Sahih al-Bukhari 7018

Key Quote:

"By Allah, in spite of the fact that I am Allah's Messenger, I do not know what Allah will do to me"

Context:

The hadith narrates an interaction between the Prophet Muhammad and Um Al-Ala, an Ansari woman, following the death of Uthman bin Maz'un. When she praised Uthman and suggested Allah had honored him, the Prophet responded with uncertainty about his own fate, emphasizing that even as a messenger, he did not know what would happen to him.

Significance:

This hadith appears to suggest that the Prophet:

• Did not have absolute knowledge of his or others' ultimate destiny
• Acknowledged his own limitations in understanding divine judgment
• Demonstrated humility about his spiritual status

Analysis:

"I do not know what Allah will do to me." This shatters the intercession myth completely. If the Prophet doesn't even know his own fate, how can he guarantee the fate of others? Every Muslim who says "the Prophet will intercede for us" is contradicting the Prophet himself. The Quran confirms this in [46:9]: "Say, I am not anything new among the messengers, nor do I know what will happen to me or to you. I only follow what is revealed to me."

2.10 Prophet Not Better Than Yunus (Jonah)

Hadith References:

1. Sahih al-Bukhari 3416
2. Sahih Muslim 2376
3. Sunan Abi Dawud 4669
4. Sunan Abi Dawud 4670

Key Quotes:

• "None should say that I (The Prophet) am better than Yunus bin Matta."
• "It is not meet for a servant of Mine that he should say: I am better than Yunus b. Matta (peace be upon him)."

Narrators:

• Abu Huraira
• Ibn Abbas
• Abdullah bin Ja'far

The hadith consistently emphasizes that the Prophet Muhammad should not claim superiority over the prophet Yunus (Jonah). The message appears to stress humility among prophets and discourage self-elevation, suggesting that no prophet should boast about being better than another.

The multiple sources (Bukhari, Muslim, and Abu Dawud) indicate this was a well-established teaching attributed to the Prophet Muhammad himself, potentially reinforcing a principle of prophetic humility.

2.11 Prophet's Knowledge About Quran was Limited

Hadith Reference:

• Sunan Abi Dawud 4674
• Narrator: Abu Hurairah
• Source: Messenger of Allah (Muhammad)

Quote:

"I do not know whether Tubba was accursed or not, and 'Uzair (Azra was a prophet or not)."

Additional Narration Details:

• Al-Tabarani also narrated similar hadith
• Some narrations suggest not to insult Tubba', as he may have accepted Islam
• There is uncertainty about whether Tubba was a place, a person, or a prophet

Key Observations:

• The hadith demonstrates uncertainty about historical/religious figures
• The Prophet explicitly states his lack of definitive knowledge about Tubba and Uzair
• This suggests limitations in the Prophet's comprehensive understanding of historical contexts

The content highlights a moment of human uncertainty from the Prophet, showing he did not claim omniscience about all historical or religious matters.

2.12 Muhammad just human

Hadith References:

1. Sahih Muslim 572a
2. Sahih Muslim 572j
3. Sahih Muslim 572k
4. Sunan Abi Dawud 1022

Key Quotes:

1. "Verily I am a human being like you. I remember as you remember and I forget just as you forget."
2. "I am only a human being, so when I command you about a thing pertaining to religion, do accept it, and when I command you about a thing out of my personal opinion, then I am only a human being."

Context:

The hadith passages emphasize the Prophet Muhammad's humanity, specifically highlighting his ability to:

• Forget things
• Make mistakes
• Distinguish between divine revelations and personal opinions
• Require reminders from his companions

The texts demonstrate instances where Muhammad acknowledged his human nature, such as:

• Potentially making errors in prayer
• Needing companions to remind him of details
• Distinguishing between religious commands and personal suggestions

The passages consistently stress that despite being a messenger, Muhammad was fundamentally human and subject to human limitations.

2.13 Joseph more patient

Hadith References:

1. Sahih al-Bukhari 3387
2. Sahih al-Bukhari 6992
3. Sahih Muslim 150a

Key Quotes:

1. "May Allah bestow His Mercy on Lot. He wanted to have a powerful support. If I were to stay in prison (for a period equal to) the stay of Joseph (prison) and then the offer of freedom came to me, then I would have accepted it."

1. "If I stayed in prison as long as Joseph stayed and then the messenger came, I would respond to his call (to go out of the prison)."

Context:

These hadith narrated by Abu Huraira describe the Prophet Muhammad comparing himself to the prophet Joseph (Yusuf), specifically regarding patience during imprisonment. The hadith suggests that if Muhammad were to be imprisoned like Joseph, he would also respond to a call for freedom.

2.14 Moses more patient

Hadith References:

1. Sunan Abi Dawud 4671
2. Sahih Muslim 1062a
3. Sahih Muslim 1062b

Key Quotes:

1. "Do not make me superior to Moses" - Prophet Muhammad
2. "Moses was tormented more than this, but he showed patience"

Context:

The hadith describes two separate incidents where the Prophet Muhammad emphasizes Moses' patience:

First Incident:

• A Jewish man praised Moses, which prompted a Muslim to slap the Jew
• The Prophet responded by saying not to elevate him above Moses
• He noted that on the Day of Resurrection, people will swoon, and he's unsure if Moses was among those who recovered

Second Incident:

• During a distribution of war spoils, someone criticized the Prophet's division as unjust
• The Prophet became angry but referenced Moses' greater patience
• He suggested that Moses endured more significant challenges with forbearance

The hadith appears to highlight the Prophet's humility and his respect for previous prophets, particularly Moses, by emphasizing Moses' exceptional patience in the face of adversity.

2.15 Abraham best of creation

Hadith References:

1. Sahih Muslim 2369a
2. Jami` at-Tirmidhi 3352
3. Sunan Abi Dawud 4672

Hadith Narrative:

A man came to the Prophet Muhammad and said, "O, the best of creation!"

The Prophet's Response:

In all three sources, the Prophet responded: "That is Ibrahim (Abraham)."

Key Points:

• The hadith suggests that Abraham, not Muhammad, is considered the "best of creation"
• This appears to be part of a section challenging the elevation of the Prophet Muhammad
• The narrative is consistently reported across multiple hadith collections

2.16 Muhammad Did Not Explain Quran

Hadith References:

1. Sahih Muslim 12a
2. Sahih Muslim 12b

Key Quotes:

• "We were forbidden that we should ask God's messenger about anything"
• "We were forbidden in the Holy Qur'an that we ask the Messenger of Allah about anything"

Context:

The hadith narrated by Anas b. Malik suggests that the companions were prohibited from asking the Prophet Muhammad detailed questions about religious matters. In the hadith, a Bedouin comes and asks the Prophet various questions about creation and religious obligations, and the Prophet confirms each point.

The text implies that the companions were discouraged from seeking extensive explanations from the Prophet, which could be interpreted as suggesting that Muhammad did not provide comprehensive explanations of the Quran.

Significance:

This hadith is presented in the context of challenging the traditional understanding of the Prophet's role in explaining the Quran, suggesting that he may not have been the primary source of interpretation for the divine text.

2.17 Graves of the Prophet

Hadith References:

1. Sahih al-Bukhari 435, Bukhari 436
2. Sahih al-Bukhari 1341
3. Sahih al-Bukhari 1390
4. Sahih Muslim 529
5. Sunan an-Nasa'i 703
6. Sunan Abi Dawud 2042 and Abi Dawud 3227

Central Theme:

The Prophet Muhammad warned against turning graves into places of worship

Key Quotes:

• "May Allah curse the Jews and the Christians for they built the places of worship at the graves of their Prophets."
• "Do not make your houses graves, and do not make my grave a place of festivity."

Contextual Details:

• These statements were made during the Prophet's final illness
• Aisha reported that the Prophet feared his grave might be turned into a place of worship
• He specifically warned against the practices of Jews and Christians who made graves of prophets into places of worship

The hadith consistently emphasize avoiding grave veneration and transforming burial sites into places of worship, presenting this as a serious religious caution.

2.18 Don't Praise the Companions

Hadith References:

1. Sunan Abi Dawud 4804

• Narrator: Hammam
• Context: A man praised Uthman directly to his face
• Al-Miqdad b. Al-Aswad's response: Threw dust in the man's face
• Prophet's reported quote: "When you see those who are given to praising people, throw dust in their faces."

2. Sunan Abi Dawud 4805

• Narrator: Abu Bakrah
• Context: A man praised another man in the Prophet's presence
• Prophet's reported response:
• "You have beheaded your friend" (said three times)
• Advised: When praising someone, say "I consider him such and such" but "I do not declare him pure with Allah"

The hadiths suggest a strong caution against excessive or direct personal praise, emphasizing humility and avoiding potential spiritual harm through unwarranted glorification of individuals.

2.19 Companion Innovators

Hadith References:

1. Sahih al-Bukhari 6582 (Narrated by Anas):

"Some of my companions will come to me at my Lake Fount, and after I recognize them, they will then be taken away from me... You do not know what they innovated (Hadith) in the religion after you."

2. Sahih al-Bukhari 6586 (Narrated by Ibn Al-Musaiyab):

"Some men from my companions will come to my Lake-Fount... You have no knowledge of what they innovated (Hadith) after you left: they turned apostate as renegades."

3. Sahih al-Bukhari 7051 (Narrated by Abu Sa'id Al-Khudri):

"I will say those people are from me. It will be said, 'You do not know what changes and new things they did after you.' Then I will say, 'Far removed (from mercy), far removed (from mercy), those who changed (the religion) after me!'"

Key Theme:

These hadith suggest that some companions would introduce innovations and changes to the religion after the Prophet's death, which would lead to their separation from him in the afterlife.

Section 2 Conclusion: Violating the Prophet's Explicit Warnings

This section demonstrates a stunning contradiction between what hadith claim the Prophet said and what Muslims actually practice. The Prophet allegedly warned repeatedly against excessive praise, building shrines over graves, and treating him as more than a human messenger. Yet Islamic tradition has done precisely the opposite.

The Contradiction in Action:

• Hadith quote the Prophet saying "Do not exaggerate in praising me"—yet Muslims recite prayers upon him thousands of times
• He allegedly forbade grave-worship—yet his tomb in Medina is one of the most visited pilgrimage sites
• He claimed to be just a man who can forget—yet hadith are treated as infallible divine guidance
• He warned against elevating him above other prophets—yet he's given titles and reverence beyond any other figure

The Real Problem:

If these hadith are authentic, then 1.8 billion Muslims are directly violating the Prophet's explicit instructions by venerating him through the very hadith system that records his objections. If they're not authentic, then why trust hadith at all?

The Quran states clearly: "Muhammad is not the father of any of your men, but a messenger of God and the seal of the prophets" (33:40). He was a human messenger, nothing more. This section exposes how hadith culture has elevated Muhammad to a nearly divine status—ironically using his own alleged words to do so.

3. Hadith Insults the Prophet

These are "sahih" hadith that portray the Prophet Muhammad as suicidal, bewitched, crude, violent toward children, and engaging in behavior that would be considered immoral by any standard. If enemies of the Prophet wanted to destroy his reputation, they could not have done better than what these "authentic" narrations accomplish. The Quran describes Muhammad as having "an exalted standard of character" (68:4) — these hadith describe someone unrecognizable from that description.

3.1 Prophet considers suicide

Hadith References:

1. Sahih al-Bukhari 6982
2. Sahih Muslim 109a

Key Quotes:

1. From Bukhari: "the Prophet (ﷺ) became so sad as we have heard that he intended several times to throw himself from the tops of high mountains"

1. From Muslim: "he who killed himself by falling from (the top of) a mountain would constantly fall in the Fire of Hell and would live there for ever and ever"

Context:

The hadith describes a period after the first revelation when the Prophet Muhammad was experiencing extreme distress during the pause in divine inspiration. According to Aisha's narration, he would climb mountains with the intention of throwing himself down, but each time Gabriel would appear and reassure him of his prophethood.

The second hadith appears to be a general statement about suicide, contrasting with the first narrative about the Prophet's emotional state.

Analysis:

This hadith attributes suicidal ideation to the Prophet — a man chosen by God to deliver His final message to humanity. The Quran describes Muhammad as possessing "an exalted standard of character" (68:4) and never mentions any suicidal episodes. The idea that God's chosen messenger would attempt suicide multiple times undermines the very foundation of prophethood. Either the Prophet was protected and guided by God (as the Quran states), or he was left so desperate that he repeatedly tried to kill himself. These cannot both be true. This hadith has been used by critics of Islam for centuries to attack the Prophet's mental state — a gift to Islamophobes, delivered by hadith literature.

3.2 Prophet Bewitched

Hadith References:

1. Sahih al-Bukhari 3175
2. Sahih al-Bukhari 3268
3. Sahih al-Bukhari 5763

Key Quotes:

• "Once the Prophet (ﷺ) was bewitched so that he began to imagine that he had done a thing which in fact he had not done."
• "A man called Labid bin al-A'sam from the tribe of Bani Zaraiq worked magic on Allah's Messenger"

Detailed Narrative:

According to the hadith, the Prophet Muhammad was allegedly bewitched by Labid bin al-A'sam, causing him to imagine doing things he had not actually done. Aisha narrates that two men appeared to the Prophet in a dream, discussing his magical affliction. They revealed the magic was performed using:

• A comb
• Hair gathered on the comb
• Outer skin of male date-palm pollen

The magical items were reportedly hidden in a well called Dharwan. The Prophet visited the well and described its date palms as looking "like the heads of the devils." When asked about removing the magical items, he declined, saying "I have been cured by Allah and I am afraid that this action may spread evil amongst the people."

Analysis:

This is perhaps the single most damaging hadith in the entire collection. If the Prophet was bewitched — if magic could make him "imagine doing things he hadn't done" — then how can we trust ANY hadith narrated about his words or actions during this period? If his mind was compromised by sorcery, his judgment was unreliable, and any guidance he gave while bewitched is suspect. More critically, the Quran explicitly addresses this accusation: [17:47] "We are fully aware of what they hear, when they listen to you, and when they bring their private conferences, as the wicked say, 'You are following a bewitched man.'" The Quran calls people who say the Prophet was bewitched wicked. Yet Sahih al-Bukhari presents this exact claim as authentic. The Quran also states in [15:42]: "You have no power over My servants." If Satan has no power over God's servants, how did a human sorcerer overpower God's own messenger?

3.3 Prophet's Shyness

Hadith References:

1. Sahih al-Bukhari 6102
2. Sahih al-Bukhari 6119
3. Sahih Muslim 2320

Quotes:

• "The Prophet (ﷺ) was more shy than a virgin in her separate room"
• "The Prophet (ﷺ) was more shy than a veiled virgin girl"
• "When he disliked anything, we recognized that from his face"

Narrators:

• Abu Sa'id Al-Khudri (primary narrator)
• Reported by various chain of transmitters including Shu'bah, Qatadah, and Abdullah ibn Abi Utbah

The hadith consistently describes the Prophet Muhammad as extremely shy, comparing his shyness to that of a virgin girl in her private chamber, and notes that his facial expressions would reveal his discomfort when he saw something he disliked.

3.4 Prophet Cripples a Boy

Hadith Reference:

• Source: Sunan Abi Dawud 707
• Narrator: Sa'id b. Ghazwan (reporting from his father)

Hadith Content:

The hadith describes an incident where a boy allegedly interrupted the Prophet's prayer near a date palm. The Prophet reportedly cursed the boy, saying: "He cut off our prayer, may Allah cut off his walking." As a result, the narrator claims the boy became crippled and could not walk from that day forward.

Analysis:

The "mercy to the worlds" (21:107) permanently crippled a child for walking near him during prayer. This is the behavior of a petty tyrant, not a prophet of God. The Quran says in [3:159]: "It was mercy from God that you became compassionate towards them. Had you been harsh and mean-hearted, they would have abandoned you." A prophet who cripples children with curses is the definition of "harsh and mean-hearted." Either the Quran's description of Muhammad is wrong, or this hadith is fabricated.

Key Details:

• Location: Tabuk
• Incident: Boy crossed between the Prophet and a date palm during prayer
• Consequence: Prophet's curse allegedly caused permanent disability

3.5 Moses's Scrotal Hernia

Hadith Sources:

1. Sahih al-Bukhari 3404
2. Sahih Muslim 339b
3. Sahih Muslim 339c
4. Jami` at-Tirmidhi 3221

Key Narrative:

The hadith describes an incident involving Prophet Moses, who was extremely shy and would always cover his body completely. Some people from Bani Isra'il suggested he did so because of a physical defect like "leprosy or scrotal hernia".

One day, Moses was bathing alone and placed his clothes on a stone. The stone unexpectedly took his clothes and fled. Moses chased the stone, repeatedly calling "My garment, stone!" until he reached a gathering of Bani Isra'il, where he was seen naked.

The narrative states that when the people saw Moses, they realized he was "the best of what Allah had created" and that Allah cleared him of their accusations.

Quranic Verse Referenced:

"O you who believe! Be you not like those Who annoyed Moses, But Allah proved his innocence of that which they alleged, And he was honorable In Allah's Sight." (33:69)

Additional Detail:

Abu Huraira, who narrated the hadith, claimed there were marks on the stone from Moses striking it with his staff - "six or seven scars" from his strikes.

3.6 Prophet's Aorta

Hadith References:

1. Sunan Abi Dawud 4512
2. Sahih al-Bukhari 4428

Key Narrative:

A Jewish woman presented the Prophet Muhammad with a poisoned roasted sheep at Khaybar. The Prophet ate from it and warned his companions: "Take away your hands (from the food), for it has informed me that it is poisoned."

Consequences:

• Bishr ibn al-Bara' ibn Ma'rur al-Ansari died from the poisoning
• The Prophet ordered the woman to be killed
• The Prophet reportedly said in his final illness: "I continued to feel pain from the morsel which I had eaten at Khaybar. This is the time when it has cut off my aorta."

Additional Context from Aisha's Narration:

The Prophet told Aisha that he was experiencing the pain caused by the Khaibar food, stating "I feel as if my aorta is being cut from that poison."

3.7 Solomon's wives

Hadith References:

1. Sahih Muslim 1654a
2. Sahih Muslim 1654b
3. Sahih Muslim 1654d
4. Sahih Muslim 1654e

Key Narrative:

The hadith describes Solomon (Sulaiman) stating he would visit his wives (ranging from 60 to 90 in different narrations) with the intention that each would give birth to a male child who would fight for Allah. However, when he did not say "Insha'Allah" (if God wills), only one wife became pregnant, and she gave birth to an "incomplete" or "premature" child.

Quotes:

1. "I will certainly have intercourse with seventy wives during the night, and every wife amongst them will give birth to a child, who will fight in the cause of Allah."

1. "Had he said Insha' Allah, he would not have failed, and his desire must have been fulfilled."

The hadith emphasizes the importance of saying "Insha'Allah" and suggests that not doing so prevented Solomon from achieving his intended outcome.

3.8 Covering Corpse with Saliva

Hadith Reference:

• Sahih al-Bukhari 1270
• Narrator: Jabir

Full Hadith Text:

"The Prophet (ﷺ) came to (the grave of) 'Abdullah bin Ubai after his body was buried. The body was brought out and then the Prophet (ﷺ) put his saliva over the body and clothed it in his shirt."

3.9 Abraham was a liar

Hadith References:

1. Sahih al-Bukhari 5084
2. Sahih al-Bukhari 3358
3. Sunan Abi Dawud 2212

Key Quotes:

1. "Abraham did not tell lies except three."
2. "While Abraham and Sarah (his wife) were going (on a journey) they passed by (the territory of) a tyrant."

The hadith narrated by Abu Huraira describes three instances where Abraham allegedly lied:

1. Saying "I am sick"
2. Claiming "the big idol has done it"
3. Telling a tyrant that Sarah was his sister to protect her

In the narrative, when the tyrant tries to harm Sarah, his hand becomes stiff, and he asks her to pray for him to be healed. Sarah prays, and he is cured. The tyrant then gives Hajar as a servant to Sarah.

The hadith suggests these were strategic "lies" used for protection or to make a point, with Abu Huraira noting that Hajar was the "mother" of the Arabs.

3.10 Muhammad had intercourse while fasting

Hadith Reference:

• Source: Sahih Muslim 1106g
• Narrator: Aswad reported

Narration:

Aswad and Masruq went to Aisha and asked if the Prophet had intercourse while fasting

Aisha's Response:

"Yes; but he had the greatest control over his organs among you"

Key Details:

• Arabic term "يُبَاشِرُ" means to have intercourse
• Term "إِرْبِ" means organs or limb
• Referenced in context of Quran 2:187

3.11 Prophet was two-faced

Hadith References:

1. Sunan Abi Dawud 4791

• Narrated by A'isha
• A man asked permission to see the Prophet
• The Prophet initially spoke negatively about the man but then spoke leniently when he entered
• The Prophet explained: "The one who will have the worst position in Allah's estimation on the Day of Resurrection will be the one whom people left alone for fear of his ribaldry."

2. Sunan Abi Dawud 4872

• Narrated by Abu Hurairah
• Quote: "The worst of the people is a man who is double-faced; he presents one face to some and another to others."

3.12 Prophet burned an ant colony

Hadith References:

1. Sahih al-Bukhari 3019
2. Sahih al-Bukhari 3319
3. Sahih Muslim 2241a
4. Sunan Abi Dawud 5265

Quotes:

1. "An ant bit a Prophet amongst the Prophets, and he ordered that the place of the ants be burnt."

1. "Allah inspired to him, 'It is because one ant bit you that you burnt a nation amongst the nations that glorify Allah?'"

1. "Wouldn't it have been sufficient to burn a single ant? (that bit you)."

The hadith describes an incident where a prophet was bitten by an ant and responded by ordering the entire ant colony to be burned. Divine revelation then criticized the prophet's disproportionate response, questioning why an entire community of ants that "glorify Allah" was destroyed because of a single ant's bite.

3.13 Prophet forgot suras of Quran

Hadith References:

1. Sahih al-Bukhari 5038
2. Sahih Muslim 788a
3. Sahih Muslim 788b
4. Sahih Muslim 790b
5. Sunan Abi Dawud 3970
6. Sunan Abi Dawud 1331

Key Quotes:

• "May Allah bestow His Mercy on him, as he has reminded me of such-and-such Verses of such-and-such Suras, which I was caused to forget."
• "None of you should say: I forgot such and such a verse, but he has been made to forget."

Narration Context:

The hadith describes an incident where the Prophet Muhammad heard a man reciting Quran at night and remarked that the recitation reminded him of verses he had previously forgotten. The narrations are consistently reported by Aisha through different chains of transmission.

Interesting Note:

In one version, Abdullah is quoted advising people to "Keep refreshing your knowledge of the sacred books" and suggesting that the Quran can escape from memory more easily than hobbled animals.

3.14 Homo

Source: Sunan Abi Dawud 5224

Hadith Translation:

Narrated Usayd ibn Hudayr, a man of the Ansar was jesting and talking to people, making them laugh. The Prophet poked him under the ribs with a stick. The man said he wanted retaliation. The Prophet allowed it.

The man noted he was wearing a shirt while the Prophet was not. The Prophet then raised his shirt, and the man embraced him and began kissing his side, saying "This is what I wanted, Messenger of Allah!"

3.15 Prophet Had Evil Seminal Fluid

Hadith Reference:

• Source: Sunan Abi Dawud 1551
• Narrator: Shakl ibn Humayd

Hadith Text:

"O Allah, I seek refuge in Thee from the evil of what I hear, from the evil of what I see, from the evil of what I speak, from the evil of what I think, and from the evil of my semen."

The hadith appears to be a supplication where the Prophet Muhammad is teaching a companion a prayer that includes seeking refuge from the potential "evil" of one's own bodily fluids.

3.16 Prophet had lice

Hadith Reference:

• Source: Sunan Abi Dawud 3080
• Narrator: Zaynab

Content:

"She was picking lice from the head of the Messenger of Allah" while discussing housing issues for immigrant women

The hadith describes Zaynab removing lice from the Prophet Muhammad's head during a conversation about housing allocation for immigrant women.

3.17 Muhammad's Child Nemesis (Ibn Sayyad)

Summary:

The hadith passages describe multiple encounters between Prophet Muhammad and Ibn Sayyad, a young boy whom some companions suspected might be the Dajjal (Antichrist). Key details include:

1. Encounters:

• Muhammad met Ibn Sayyad when he was near puberty, playing with children
• Muhammad approached him and asked him to testify that Muhammad was Allah's messenger
• Ibn Sayyad responded ambiguously, saying Muhammad was "the messenger of the unlettered"

2. Interactions:

• Muhammad tried to test Ibn Sayyad by asking what he "sees"
• Ibn Sayyad said "true people and liars visit me"
• Muhammad told him he was "confused"

3. Companion Reactions:

• Umar repeatedly asked Muhammad's permission to kill Ibn Sayyad
• Muhammad consistently refused, saying: "If he is the Dajjal, you cannot overpower him"

4. Speculation:

• Some companions like Ibn Umar and Jabir believed Ibn Sayyad was definitely the Dajjal
• Muhammad warned about the Dajjal, noting he would be one-eyed

3.18 Muhammad ate meat sacrificed to idols

Hadith References:

1. Sahih al-Bukhari 5499
2. Sahih al-Bukhari 3826

Key Quotes:

1. "Allah's Messenger (ﷺ) presented a dish of meat (that had been offered to him by the pagans) to Zaid bin `Amr"

1. Zaid bin 'Amr refused, stating: "I do not eat anything which you slaughter in the name of your stone idols. I eat none but those things on which Allah's Name has been mentioned at the time of slaughtering."

Context:

The hadith describes an encounter between Muhammad and Zaid bin 'Amr Nufail before Muhammad received divine revelation. Zaid criticized the Quraish practice of slaughtering animals without mentioning Allah's name, emphasizing that he would only eat meat where God's name was invoked during slaughter.

3.19 Man fornicates with the mother of the prophet's son

Quranic Verse:

[Quran 24:4] "Those who accuse married women of adultery, then fail to produce four witnesses, you shall whip them eighty lashes, and do not accept any testimony from them; they are wicked."

Hadith Reference:

Sahih Muslim 2771

Hadith Text:

"Anas reported that a person was charged with fornication with the mother of Allah's Messenger's son. Thereupon Allah's Messenger (ﷺ) said to 'Ali: Go and strike his neck." 'Ali found the man in a well and discovered he was castrated. When 'Ali reported back, he noted the man "does not have a penis."

Section 3 Conclusion: The Degradation of Prophethood

The hadith in this section present Muhammad in ways that are incompatible with prophethood, basic morality, or even ordinary human dignity. From urinating while standing, to magical spells, to bizarre interactions with children, these narrations paint a picture far removed from the noble character the Quran describes.

The Absurdity:

• A prophet who needs magic spells to be uncursed
• A prophet who plays with children's private parts
• A prophet who's described in terms that border on mockery
• A prophet who makes bizarre statements about his own mission

The Quranic Contrast:

The Quran describes Muhammad as having "an exalted standard of character" (68:4) and being sent as "mercy to the worlds" (21:107). Yet these hadith portray behavior that most people would find bizarre, inappropriate, or outright disturbing.

The Question No One Asks:

If enemies of Islam wanted to discredit the Prophet, what better method than to fabricate "authentic" narrations that make him appear foolish, crude, or inappropriate? These hadith accomplish what no external criticism could: they undermine the Prophet's character using supposedly his own words and actions.

This section reveals how hadith literature has inadvertently preserved narratives that insult rather than honor the final messenger—casting doubt on either the Prophet's character or the authenticity of the entire hadith system.

4. Views on Women

This section exposes hadith that portray women as intellectually inferior, spiritually deficient, and destined for Hell in greater numbers — narrations that directly contradict the Quran's framework of gender equality before God. These fabricated texts have been weaponized for centuries to deny Muslim women education, autonomy, and basic human dignity.

4.1 Majority in Hell are women

Hadith References:

1. Sahih al-Bukhari 29
2. Sahih al-Bukhari 5196
3. Sahih al-Bukhari 5198
4. Sahih al-Bukhari 6546
5. Sahih al-Bukhari 6547

Key Quotes:

1. "I was shown the Hell-fire and that the majority of its dwellers were women who were ungrateful."

1. "I stood at the gate of Paradise and saw that the majority of the people who entered it were poor people... I stood at the gate of the Fire and found that the majority of the people entering it were women."

The hadith suggests that women constitute the majority of Hell's inhabitants, primarily due to being:

• "Ungrateful to their husbands"
• "Ungrateful for favors and good deeds done to them"

The text implies that even if a woman receives consistent kindness, she might still complain about perceived shortcomings, which is presented as a characteristic leading to their predominance in Hell.

Quranic Rebuttal:

The Quran states in [4:124]: "As for those who lead a righteous life, male or female, while believing, they enter Paradise; without the slightest injustice." And in [3:195]: "I never fail to reward any worker among you for any work you do, be you male or female — you are equal to one another." God makes no gender distinction in salvation. The idea that women are inherently more likely to end up in Hell contradicts the Quran's repeated emphasis on individual merit regardless of gender. Either the Quran is wrong or this hadith is fabricated — there is no third option.

4.2 Most deficient in intelligence and religion

Hadith References:

1. Sahih al-Bukhari 304
2. Sahih Muslim 79a
3. Sunan Abi Dawud 4679

Key Quotes:

1. "I did not see more defective in respect of reason and religion than the wise of you (women)."

1. The Prophet explains women's "deficiency" through two main points:

• Testimony: "Is not the evidence of two women equal to the witness of one man?"
• Religious Practice: Women do not pray or fast during menstruation

Themes:

• Portrayal of women as intellectually and religiously inferior
• Critique of women's legal testimony
• Biological limitations due to menstruation

Quranic Rebuttal:

The Quran never calls women "deficient in intelligence." In fact, [58:1] praises a woman who argued with the Prophet and God heard her argument — if women were intellectually deficient, why would God validate a woman's reasoning against the Prophet's judgment? Furthermore, the Quran in [9:71] says "The believing men and believing women are allies of one another" — equal partners, not a superior-inferior hierarchy. The claim that menstruation makes women religiously deficient is absurd — God designed menstruation, and the Quran excuses women from certain duties during it as a mercy, not a deficiency. This hadith has been used for centuries to deny women education, leadership, and basic human dignity — all while contradicting the Quran's own framework of gender equality before God.

4.3 Wives to prostrate to husbands

Hadith Reference:

• Source: Sunan Abi Dawud 2140
• Narrator: Qays ibn Sa'd

Key Quote:

"If I were to command anyone to make prostration before another I would command women to prostrate themselves before their husbands, because of the special right over them given to Allah."

Context:

The hadith describes a conversation where Qays ibn Sa'd asks the Prophet about prostration after witnessing people prostrating to a local leader. The Prophet explicitly states he would not command prostration to anyone, but hypothetically suggests wives should prostrate to husbands due to their "special right".

Narrative Details:

• Qays visited al-Hirah and saw people prostrating to a local satrap
• He asked the Prophet if he (the Prophet) should be prostrated to
• The Prophet responded by asking if Qays would prostrate at his grave
• When Qays said no, the Prophet explained his stance on prostration
• The Prophet emphasized the hierarchical relationship between husbands and wives

4.4 Sex Slaves

Summary:

The page contains multiple hadith references discussing sexual relations with female captives, primarily from Sahih al-Bukhari. Key points include:

1. Captive Women Acquisition:

• During military campaigns, soldiers would capture women as "spoils of war"
• Companions would ask the Prophet about sexual relations with captive women

2. Specific Hadith Narratives:

• In the Battle of Khaibar, a companion named Dihya requested "a slave girl from the captives"
• The Prophet allowed taking captive women, with some discussions about coitus interruptus

3. Notable Quotes:

• "We got female captives in the war booty and we used to do coitus interruptus with them"
• When asked about interrupting conception, the Prophet reportedly responded: "No soul that which Allah has destined to exist, but will surely come into existence"

4. Additional Commentary:

• Some scholars like Ibn 'Umar suggested waiting one menstrual cycle before sexual relations
• 'Ata suggested "fondling" was permissible without full sexual intercourse

Quranic Rebuttal:

The Quran explicitly prohibits forced sexual relations. [4:19] states: "You shall not inherit the women by force, nor shall you bring them any difficulty." [24:33] commands: "Do not force your girls to commit prostitution." The concept of sexual "spoils of war" — where captured women have no choice — is rape by any moral definition. The Quran's emphasis on consent, marriage contracts, and treating women with dignity (4:19, 4:25) is fundamentally incompatible with the hadith's casual description of soldiers using captive women. These narrations reflect the patriarchal culture of 8th-century Arabia, not divine guidance.

4.5 Wife's responsibility

Hadith References:

1. Sahih al-Bukhari 3237
2. Sahih al-Bukhari 5193
3. Sahih al-Bukhari 5194

Key Quotes:

1. "If a husband calls his wife to his bed (i.e. to have sexual relation) and she refuses and causes him to sleep in anger, the angels will curse her till morning."

1. "If a man Invites his wife to sleep with him and she refuses to come to him, then the angels send their curses on her till morning."

1. "If a woman spends the night deserting her husband's bed (does not sleep with him), then the angels send their curses on her till she comes back (to her husband)."

Analysis:

Angels — the same beings who worship God constantly, who carried divine revelation, who record every deed — are now deployed as enforcers of a husband's sexual demands, cursing a woman all night for saying "no." This reduces God's cosmic servants to tools of marital coercion. The Quran describes marriage as built on "love and mercy" ([30:21]) and explicitly states that women should not be treated with force ([4:19]). A woman has bodily autonomy — she can be tired, sick, or simply not willing. In any civilized framework, consent is required. This hadith effectively strips married women of the right to consent, and it does so by weaponizing the supernatural. It is the theological equivalent of marital rape apologetics.

4.6 Need Husband Permission to Fast

Hadith References:

1. Sahih al-Bukhari 5192

Quote: "A woman should not fast (optional fasts) except with her husband's permission if he is at home (staying with her)."

2. Sahih al-Bukhari 5195

Extended Quote: "It is not lawful for a lady to fast (Nawafil) without the permission of her husband when he is at home; and she should not allow anyone to enter his house except with his permission; and if she spends of his wealth (on charitable purposes) without being ordered by him, he will get half of the reward."

Both hadiths are narrated by Abu Huraira and suggest that a woman requires her husband's explicit permission to:

• Observe optional (voluntary) fasts
• Allow people into the house
• Spend from the husband's wealth on charitable purposes

Analysis:

A woman needs her husband's permission to worship God through fasting. Think about what this means: a man's sexual availability preferences override a woman's desire to worship God. God commands fasting as an act of devotion, but according to this hadith, a husband can veto God's commandment. The Quran says in [2:186]: "When My servants ask you about Me, I am always near." God's relationship with each individual is direct — no intermediary, no human gatekeeper. A husband cannot stand between a woman and her Creator.

4.7 Female Genital Mutilation

Hadith Reference:

• Sunan Abi Dawud 5271 (Weak Hadith)
• Narrated by Umm Atiyyah al-Ansariyyah

Prophet's guidance:

"Do not cut severely as that is better for a woman and more desirable for a husband"

Analysis:

This hadith is used to justify female genital mutilation (FGM) in parts of Africa and Asia. Even though Abu Dawud himself flagged its chain as weak, the damage is done: millions of girls have been subjected to FGM with this narration as religious justification. The Quran never mentions FGM. [95:4] says "We created the human being in the best design." Cutting a girl's genitals is mutilating God's "best design." FGM causes lifelong pain, sexual dysfunction, and sometimes death. No legitimate religious text would endorse mutilating children's bodies for a husband's "desirability."

Note from Abu Dawud:

This hadith is weak and transmitted in mursal form

Key Observations:

• The hadith suggests a moderate approach to female circumcision
• The source itself acknowledges the weakness of the narration
• The text indicates the hadith is not considered strong evidence

Scholarly Notes:

• Abu Dawud explicitly states: "Muhammad b. Hasan is obscure, and this tradition is weak"
• The hadith does not provide a definitive religious mandate
• The narration suggests moderation rather than complete prohibition or endorsement

4.8 Women Naturally Crooked

Hadith References:

1. Sahih al-Bukhari 5184
2. Sahih Muslim 715l

Quotes:

1. "The woman is like a rib; if you try to straighten her, she will break. So if you want to get benefit from her, do so while she still has some crookedness."

1. "Woman is like a rib. When you attempt to straighten it, you would break it. And if you leave her alone you would benefit by her, and crookedness will remain in her."

Both hadith are narrated by Abu Huraira and present a metaphorical description of women, comparing them to a crooked rib that cannot be fully straightened without breaking. The hadith suggests that men should accept women's inherent "crookedness" and work with their nature rather than trying to fundamentally change them.

Analysis:

"Woman has been created from a rib" — this hadith, used to justify treating women as inherently flawed, contradicts the Quran's account of creation. The Quran says in [4:1]: "He created you from one person (nafs wahidah)." Both man and woman come from the same soul. There is no rib, no secondary creation, no inherent defect. This hadith imports the Biblical Eve-from-Adam's-rib narrative that the Quran deliberately avoids. The Quran's creation story is one of equality; this hadith introduces hierarchy and inherent deficiency.

4.9 Temporary Marriage

Hadith References:

1. Sahih al-Bukhari 4615
2. Sahih al-Bukhari 5075
3. Sahih al-Bukhari 5116
4. Sahih al-Bukhari 5117, Bukhari 5118
5. Sahih al-Bukhari 5119
6. Sahih Muslim 1222
7. Sahih Muslim 1404a
8. Sahih Muslim 1405a, Muslim 1405b, Muslim 1405c
9. Sahih Muslim 1406a, Muslim 1406b

Key Quotes:

• "We used to participate in the holy wars carried on by the Prophet (ﷺ) and we had no women (wives) with us."
• "Allah's Messenger (ﷺ) permitted temporary marriage for us."
• "If a man and a woman agree (to marry temporarily), their marriage should last for three nights"

Quranic Verse Referenced:

"O you who believe! Do not make unlawful the good things which Allah has made lawful for you."

Context:

The hadith describe a practice of temporary marriage (Mut'a) allowed during military expeditions when men were without wives. The permission was later reportedly revoked, with some companions indicating it was only permitted during specific circumstances of scarcity or hardship.

The texts suggest the practice involved:

• Temporary marriage contracts
• Duration typically of three nights
• Minimal dowry (sometimes just a garment)
• Primarily used during military campaigns

4.10 Temporary Marriage During Pilgrimage

Key Hadith References:

1. Sahih Muslim 1216a-c
2. Sahih Muslim 1217a
3. Sahih Muslim 1406a-g
4. Sahih Muslim 1222
5. Sahih Muslim 1223a-c
6. Sahih Muslim 1224c
7. Sahih Muslim 1226c-j

Main Content Summary:

The hadith describe a practice of temporary marriage (mut'a) during pilgrimage, which was reportedly permitted by Prophet Muhammad during the conquest of Mecca. The texts reveal:

• Companions were allowed to contract temporary marriages during specific periods
• The practice involved brief marriages with women, often negotiated with simple dowries like cloaks
• Later, Caliph Umar reportedly prohibited this practice

Notable Quotes:

1. "We performed Tamattu' with the Messenger of Allah (ﷺ)."
2. "Allah's Messenger (ﷺ) permitted his Companions to contract temporary marriage with women."
3. Umar stated he would "stone" anyone practicing temporary marriage

Contextual Observations:

• Different companions had varying opinions about the practice
• Some companions like Ali continued to support it
• The practice was controversial even during early Islamic period

4.11 Virgin Consent

Hadith References:

1. Sahih al-Bukhari 5136
2. Sahih al-Bukhari 5137
3. Sahih al-Bukhari 6946
4. Sahih al-Bukhari 6968
5. Sahih Muslim 1419a

Key Quotes:

• "A virgin should not be married till she is asked for her consent"
• "Her silence (indicates her permission)"
• "A virgin, if asked, feels shy and keeps quiet"

Problematic Aspects:

The hadith suggests that a virgin's silence constitutes consent to marriage, which could be interpreted as a form of implied consent without clear verbal agreement. This raises concerns about the agency and autonomy of young women in marriage decisions.

The text includes a particularly troubling passage suggesting that even if false witnesses are used to claim a marriage was consensual, "there is no harm for him to consummate his marriage with her and the marriage is regarded as valid."

These hadith appear to present a passive model of consent that does not require explicit verbal agreement from the woman being married, potentially leaving her vulnerable to coercion or forced marriage.

4.12 Women are bad omens

Hadith References:

1. Sahih al-Bukhari 5095
2. Sahih Muslim 2226a

Quotes:

• "If at all there is bad omen, it is in the horse, the woman, and the house."

Scholarly Note:

According to the book "Authentication of Hadith, Redefining the Criteria", Aisha reportedly corrected this hadith, stating that the Prophet actually said: "Arabs of the period of ignorance and the Jews used to say that the woman, the house, and the animal were the source of bad luck."

Ibn Hajar, while acknowledging Aisha's interpretation, considered the original hadith highly authentic and suggested the Prophet was not endorsing the superstitious belief, but referencing the pre-Islamic cultural perception.

Analysis:

Even Aisha herself corrected this hadith — and scholars still preferred the version that degrades women. Aisha said the Prophet was quoting pre-Islamic superstition, not endorsing it. Yet the hadith is still cited as proof that women bring bad luck. The Quran explicitly condemns superstitious omens: [36:18-19] records people attributing bad omens to God's messengers, and God calls them transgressors for it. Women are not bad omens. Houses are not bad omens. Horses are not bad omens. These are inanimate objects and human beings, not sources of magical misfortune.

4.13 Tricking virgin an orphan slave girl to marry is allowed

Hadith References:

1. Sahih al-Bukhari 6968
2. Sahih al-Bukhari 6970
3. Sahih al-Bukhari 6971

Key Quotes:

1. "A virgin should not be married till she is asked for her consent"
2. "Her silence means her consent"
3. "If a man... presents two false witnesses that he has married her with her consent... then there is no harm for him to consummate his marriage with her"

The hadith describes a scenario where:

• A virgin's consent is supposedly obtained through her silence
• A man can trick the system by presenting false witnesses
• A judge might confirm a marriage based on false testimony

Analysis:

"Her silence means her consent" — one of the most dangerous sentences in hadith literature. Silence is not consent. Silence can mean fear, confusion, shock, coercion, or inability to speak. The Quran requires explicit consent in marriage: [4:19] "You shall not inherit the women by force." And the hadith itself then goes further, explaining how a man can use false witnesses to force a marriage — effectively describing a legal framework for abduction and rape. This is not religious guidance; this is a predator's manual with divine branding.

• The husband can then consummate the marriage, knowing the witnesses were false

The text suggests a deeply problematic approach to marriage consent, particularly for vulnerable individuals like orphan slave girls, where deception is presented as an acceptable method of arranging marriage.

4.14 Intercourse with Spouse is a Charity

Hadith Reference:

• Source: Sunan Abi Dawud 1285
• Narrator: Abu Dharr

Hadith Text:

The Prophet said that in the morning, alms are due for every bone in man's body, and "to have sexual intercourse with one's wife is alms"

Key Details:

When the companions asked how fulfilling one's desire could be considered charity, the Prophet responded with a rhetorical question: "What do you think if you had unlawful sexual intercourse, would he not have been a sinner?"

The hadith suggests that sexual relations within marriage can be considered a virtuous act, with the implication that doing so in a lawful manner is meritorious, while doing so unlawfully would be sinful.

4.15 Adult Male Suckling

Hadith References:

1. Sahih Muslim 1453a-e
2. Muwatta Malik (Book 30, Hadith 1287/12)

Key Quotes:

1. "Suckle him so that he may become unlawful (in regard to marriage) for you"
2. "Suckle him and you would become unlawful for him"

Context:

The hadith describes a situation where Salim, a freed slave living with Abu Hudhaifa's family, caused discomfort due to his interactions with the women of the household. The Prophet Muhammad reportedly advised Sahla bint Suhail to breastfeed Salim five times to create a foster relationship that would make him legally prohibited from marriage to the women in the household.

Notably, Aisha reportedly adopted this practice for men she wanted to allow entry into her private spaces, though other wives of the Prophet rejected this interpretation as a specific concession for Salim alone.

4.16 Nullify Salat

Summary:

The page contains two hadith references about factors that allegedly "cut off" or interrupt a person's prayer:

Hadith 1 (Sunan Abi Dawud 702):

• Narrated by Abu Dharr
• Claims that a prayer is interrupted by:

1. A donkey
2. A black dog
3. A woman

When asked why specifically a black dog, the narrator says the Prophet Muhammad stated "The black dog is a devil."

Hadith 2 (Sunan Abi Dawud 703):

• Narrated by Abdullah ibn Abbas
• Claims that a prayer is interrupted by:

1. A menstruating woman
2. A dog

The content suggests these hadith portray women and certain animals as disruptive or spiritually impure during prayer.

4.17 Prohibited to Travel Alone

Hadith References:

1. Sunan Abi Dawud 1723
2. Sunan Abi Dawud 1724
3. Sunan Abi Dawud 1726
4. Sunan Abi Dawud 1727
5. Sahih al-Bukhari 1087
6. Sahih al-Bukhari 1088

Key Quotes:

1. "A muslim woman must not make a journey of a night unless she is accompanied by a man who is within the prohibited degrees."

1. "A woman who believes in Allah and the Last Day must not make a journey of more than three days unless she is accompanied by her father or her brother, or her husband or her son or her relative who is within the prohibited degree."

1. "A woman should not travel for more than three days except with a Dhi-Mahram."

The hadith consistently emphasize that a woman should not travel alone for extended periods (ranging from one night to three days) without being accompanied by a male relative who is within the prohibited degrees of marriage (mahram).

4.18 Forbid returning home at night from a journey

Hadith References:

1. Sahih al-Bukhari 1801

Narrated by Jabir: "The Prophet (ﷺ) forbade going to one's family at night (on arrival from a journey)."

2. Sahih al-Bukhari 5246

Narrated by Jabir bin Abdullah: The Prophet (ﷺ) said, "If you enter (your town) at night (after coming from a journey), do not enter upon your family till the woman whose husband was absent (from the house) shaves her pubic hair and the woman with unkempt hair, combs her hair."

Additional Context:

The hadith suggests that when returning from a journey at night, a man should not immediately enter his home. Instead, he should wait until:

• His wife who was absent from the house shaves her pubic hair
• A woman with unkempt hair combs her hair

The Prophet is also quoted as saying "Seek to have offspring, seek to have offspring!" immediately after giving this instruction.

Section 4 Conclusion: The Systematic Dehumanization of Women

This section contains perhaps the most damaging collection of hadith in the entire corpus. The portrayal of women as deficient, impure, compared to animals, and as sexual objects for male pleasure represents a fundamental violation of the Quranic message of equality and human dignity.

The Systematic Degradation:

• Women grouped with dogs and donkeys as prayer-interrupters
• Women declared mentally deficient and majority of hell's inhabitants
• Menstruation treated as a curse that prevents prayer and worship
• Female captives explicitly permitted for sexual use ("sex slaves")
• Wives forbidden from traveling without male guardians
• Women's testimony worth half of a man's

The Quranic Reality:

The Quran presents a radically different picture: men and women are created from a single soul (4:1), rewarded equally for their deeds (3:195, 4:124, 16:97, 33:35), and granted equal spiritual status. The Quran mandates respect for women's consent in marriage (4:19), protects their property rights (4:32), and never suggests women are mentally or spiritually inferior.

The Damage:

These hadith have been used for centuries to justify oppression, discrimination, and violence against women across Muslim societies. They've shaped laws, cultural practices, and attitudes that treat half of humanity as second-class humans.

This section exposes hadith literature at its worst—a collection of narrations that contradict the Quran's message of human equality and have caused immeasurable harm to generations of Muslim women.

5. Pedo Hadith

The most morally indefensible category in hadith literature. These "sahih" (authentic) narrations describe sexual interactions with children, including the infamous claim that the Prophet consummated marriage with a 9-year-old. No amount of "historical context" makes child abuse acceptable — and the Quran itself requires intellectual maturity for marriage (4:6), directly contradicting these fabrications.

5.1 Pedo Homo

Hadith Reference: Sahih al-Bukhari 5105

Arabic Text:

وَقَالَ لَنَا أَحْمَدُ بْنُ حَنْبَلٍ حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ حَدَّثَنَا سُفْيَانُ حَدَّثَنِي حَبِيبٌ عَنْ سَعِيدِ بْنِ جُبَيْرٍ عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ حَرُمَ مِنَ النَّسَبِ سَبْعٌ وَمِنَ الصِّهْرِ سَبْعٌ ثُمَّ قَرَأَ حُرِّمَتْ عَلَيْكُمْ أُمَّهَاتُكُمْ الآيَةَ

English Translation:

Narrated Ibn 'Abbas:

"Seven types of marriages are unlawful because of blood relations, and seven because of marriage relations."

Then Ibn 'Abbas recited the Quranic verse: "Forbidden for you (for marriages) are your mothers..." (Quran 4:23)

Additional Narrations in this Hadith:

Abu Ja'far narrated: "If a person commits homosexuality with a boy, then the mother of that boy is unlawful for him to marry."

Ibn 'Abbas narrated: "If one commits illegal sexual intercourse with his mother-in-law, then his married relation to his wife does not become unlawful."

Ibn 'Abbas said: "If somebody commits illegal sexual intercourse with his wife's sister, his wife does not become unlawful for him."

Source: https://sunnah.com/bukhari:5105

5.2 Tounge Hasan

Hadith Source: Al-Adab Al-Mufrad 1183

Narrated by Abu Hurayra:

The hadith describes a moment between Prophet Muhammad and his grandson Hasan. Key details include:

• The Prophet found Abu Hurayra in the mosque
• They walked to the market of Banu Qaynuqa'
• Hasan came running and jumped into the Prophet's lap
• The Prophet put his hand in Hasan's beard
• He opened his mouth and put it against Hasan's mouth
• The Prophet then prayed: "O Allah, I love him, so love him and the one who loves him!"

5.3 Slave Children

Summary:

The page contains two primary hadith references discussing sexual interactions with slave girls:

1. Sahih al-Bukhari Book 34 (111) Travel with a slave-girl:

• Al-Hasan found "no harm in her master's kissing or fondling with her"
• Ibn 'Umar suggested waiting one menstruation before sexual relations with a slave girl
• 'Ata said there's "no harm in fondling with one's pregnant slave-girl"

2. Sahih al-Bukhari 6603:

• A man asks the Prophet about "getting slave girls" from war captives
• The Prophet responds about the inevitability of souls ordained to exist

The content appears to discuss historical practices regarding sexual interactions with enslaved women, presenting these hadith as problematic interpretations of historical treatment of slaves.

5.4 Why not marry a slave child?

Introduction:

This section contains multiple hadith narrations from Sahih al-Bukhari featuring conversations between Prophet Muhammad and Jabir bin Abdullah about marriage. The recurring theme is the Prophet repeatedly suggesting Jabir marry a young virgin girl or slave girl ("جَارِيَةً") to "play" with her. Jabir had married a widow to help care for his younger sisters after his father died.

Linguistic Notes:

• "لاَعِبُ" (tu'labibu/tulaabiku) - translated as "play with" - is understood as a euphemism for sexual relations
• "جَارِيَةً" (jaareeyah) - refers to a young girl/virgin or female slave, potentially of very young age
• "بِكْرًا" (bikran) - virgin girl

Hadith 1: Sahih al-Bukhari 2097

Arabic Text:

حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ ـ رضى الله عنهما ـ قَالَ كُنْتُ مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم فِي غَزْوَةٍ، فَأَبْطَأَ بِي جَمَلِي وَأَعْيَا، فَأَتَى عَلَىَّ النَّبِيُّ صلى الله عليه وسلم فَقَالَ ‏"‏ جَابِرُ ‏"‏‏.‏ فَقُلْتُ نَعَمْ‏.‏ قَالَ ‏"‏ مَا شَأْنُكَ ‏"‏‏.‏ قُلْتُ أَبْطَأَ بِي جَمَلِي وَأَعْيَا‏.‏ فَتَخَلَّفْتُ، فَنَزَلَ يَحْجِنُهُ بِمِحْجَنِهِ، ثُمَّ قَالَ ‏"‏ ارْكَبْ ‏"‏‏.‏ فَرَكِبْتُ، فَلَقَدْ رَأَيْتُهُ أَحْبِسُهُ عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم‏.‏ فَقَالَ ‏"‏ أَتَزَوَّجْتَ ‏"‏‏.‏ قُلْتُ نَعَمْ‏.‏ قَالَ ‏"‏ أَبِكْرًا أَمْ ثَيِّبًا ‏"‏‏.‏ قُلْتُ ثَيِّبًا‏.‏ قَالَ ‏"‏ فَهَلاَّ بِكْرًا تُلاَعِبُهَا ‏"‏‏.‏ قُلْتُ يَا رَسُولَ اللَّهِ، تُوُفِّيَ وَالِدِي ـ أَوِ اسْتُشْهِدَ ـ وَلِي أَخَوَاتٌ صِغَارٌ، فَكَرِهْتُ أَنْ أَتَزَوَّجَ مِثْلَهُنَّ، فَلاَ تُؤَدِّبُهُنَّ وَلاَ تَقُومُ عَلَيْهِنَّ، فَتَزَوَّجْتُ ثَيِّبًا لِتَقُومَ عَلَيْهِنَّ وَتُؤَدِّبَهُنَّ‏.‏ قَالَ ‏"‏ فَإِذَا قَدِمْتَ فَالْكَيْسَ الْكَيْسَ ‏"‏‏.‏ ثُمَّ قَالَ ‏"‏ أَتَبِيعُ جَمَلَكَ ‏"‏‏.‏ قُلْتُ نَعَمْ‏.‏ فَاشْتَرَاهُ مِنِّي بِأُوقِيَّةٍ، ثُمَّ قَدِمَ رَسُولُ اللَّهِ صلى الله عليه وسلم وَقَدِمْتُ بِالْغَدَاةِ، فَجِئْتُ الْمَسْجِدَ فَوَجَدْتُهُ عَلَى بَابِ الْمَسْجِدِ‏.‏ قَالَ ‏"‏ الآنَ حِينَ قَدِمْتَ ‏"‏‏.‏ قُلْتُ نَعَمْ‏.‏ قَالَ ‏"‏ فَدَعْ جَمَلَكَ فَادْخُلْ فَصَلِّ رَكْعَتَيْنِ ‏"‏‏.‏ فَدَخَلْتُ فَصَلَّيْتُ، ثُمَّ رَجَعْتُ، فَأَمَرَ بِلاَلاً أَنْ يَزِنَ لِي أُوقِيَّةً، فَوَزَنَ لِي بِلاَلٌ، فَأَرْجَحَ فِي الْمِيزَانِ، فَانْطَلَقْتُ حَتَّى وَلَّيْتُ، فَقَالَ ‏"‏ ادْعُ لِي جَابِرًا ‏"‏‏.‏ فَدُعِيتُ‏.‏ فَقُلْتُ الآنَ يَرُدُّ عَلَىَّ الْجَمَلَ، وَلَمْ يَكُنْ شَىْءٌ أَبْغَضَ إِلَىَّ مِنْ ذَلِكَ‏.‏ قَالَ ‏"‏ خُذْ جَمَلَكَ وَلَكَ ثَمَنُهُ ‏"‏‏.‏

English Translation:

Narrated Jabir bin 'Abdullah:

I was with Allah's Messenger (ﷺ) in a Ghazwa (military expedition), and my camel was slow and exhausted. The Prophet (ﷺ) came up to me and said, "O Jabir." I replied, "Yes." He said, "What is the matter with you?" I said, "My camel is slow and tired, so I am left behind." So, he got down and poked the camel with his stick and then ordered me to ride. I rode the camel and to my surprise it became so fast that I had to hold it from running faster than Allah's Messenger (ﷺ)'s camel.

He then asked me, "Have you got married?" I replied in the affirmative. He asked, "A virgin or a matron?" I replied, "I married a matron." He said, "Why have you not married a young girl so that you may play with her and she with you?" I replied, "O Allah's Messenger (ﷺ)! My father died (or was martyred) and I have young sisters, so I disliked to marry a young girl like them who would neither teach them manners nor serve them. So I married a matron so that she may serve them and teach them manners." He said, "May Allah bless you," or, "That is good."

Then he said, "Will you sell your camel?" I replied in the affirmative and he purchased it for one Uqiyya (of gold). Allah's Messenger (ﷺ) reached before me and I reached in the morning, and when I went to the mosque, I found him at the door of the mosque. He asked me, "Have you arrived just now?" I replied in the affirmative. He said, "Leave your camel and come into (the mosque) and pray two rak`at." I entered and offered the prayer. He told Bilal to weigh and give me one Uqiyya (of gold). So Bilal weighed for me and gave me fully. I was leaving when he called me, "Call Jabir." I was called. I thought that he would return the camel to me, and nothing was more disliked by me than that. But he said to me, "Take your camel and keep its price too."

Source: https://sunnah.com/bukhari:2097

Hadith 2: Sahih al-Bukhari 2309

Arabic Text:

حَدَّثَنَا الْمَكِّيُّ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا ابْنُ جُرَيْجٍ، عَنْ عَطَاءِ بْنِ أَبِي رَبَاحٍ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ ـ رضى الله عنهما ـ قَالَ تَزَوَّجْتُ امْرَأَةً فَقَالَ لِي رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ تَزَوَّجْتَ ‏"‏‏.‏ قُلْتُ نَعَمْ‏.‏ قَالَ ‏"‏ بِكْرًا أَمْ ثَيِّبًا ‏"‏‏.‏ قُلْتُ ثَيِّبًا‏.‏ قَالَ ‏"‏ فَهَلاَّ بِكْرًا تُلاَعِبُهَا وَتُلاَعِبُكَ ‏"‏‏.‏ قُلْتُ إِنَّ عَبْدَ اللَّهِ هَلَكَ وَتَرَكَ بَنَاتٍ، وَإِنِّي كَرِهْتُ أَنْ أَجِيئَهُنَّ بِمِثْلِهِنَّ فَتَزَوَّجْتُ امْرَأَةً تَقُومُ عَلَيْهِنَّ وَتُصْلِحُهُنَّ‏.‏ فَقَالَ ‏"‏ بَارَكَ اللَّهُ لَكَ ـ أَوْ قَالَ لَكَ خَيْرًا ‏"‏‏.‏

English Translation:

Narrated Jabir bin 'Abdullah:

I got married. The Prophet (ﷺ) said to me, "Have you got married?" I replied in the affirmative. He said, "To a virgin or a matron?" I replied, "To a matron." He said, "Why not a young girl so that you may play with her and she with you?" I said, "'Abdullah (my father) died and left nine or seven daughters, and I disliked to bring a young girl like them, so I married a woman who can look after them." He said, "May Allah bless you," or, "That is good."

Source: https://sunnah.com/bukhari:2309

Hadith 3: Sahih al-Bukhari 2967

Arabic Text:

حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو، سَمِعَ جَابِرَ بْنَ عَبْدِ اللَّهِ ـ رضى الله عنهما ـ يَقُولُ غَزَوْتُ مَعَ النَّبِيِّ صلى الله عليه وسلم فَتَلاَحَقَ بِي، وَأَنَا عَلَى نَاضِحٍ لَنَا قَدْ أَعْيَا، فَلاَ يَكَادُ يَسِيرُ، فَقَالَ لِي ‏"‏ مَا لِبَعِيرِكَ ‏"‏‏.‏ قُلْتُ قَدْ عَيِيَ‏.‏ فَتَخَلَّفَ رَسُولُ اللَّهِ صلى الله عليه وسلم فَزَجَرَهُ وَدَعَا لَهُ، فَمَا زَالَ بَيْنَ يَدَىِ الإِبِلِ قُدَّامَهَا يَسِيرُ، فَقَالَ لِي ‏"‏ كَيْفَ تَرَى بَعِيرَكَ ‏"‏‏.‏ قُلْتُ بِخَيْرٍ، قَدْ أَصَابَتْهُ بَرَكَتُكَ‏.‏ قَالَ ‏"‏ أَفَتَبِيعُنِيهِ ‏"‏‏.‏ قُلْتُ بَلْ أَهَبُهُ لَكَ‏.‏ قَالَ ‏"‏ بَلْ بِعْنِيهِ ‏"‏‏.‏ قُلْتُ فَسُمْنِي بِهِ‏.‏ قَالَ ‏"‏ قَدْ أَخَذْتُهُ بِدِرْهَمٍ ‏"‏‏.‏ قُلْتُ لاَ إِذًا تَغْبِنُنِي يَا رَسُولَ اللَّهِ‏.‏ قَالَ ‏"‏ فَبِدِرْهَمَيْنِ ‏"‏‏.‏ قُلْتُ لاَ‏.‏ فَلَمْ يَزَلْ يَرْفَعُ لِي رَسُولُ اللَّهِ صلى الله عليه وسلم فِي ثَمَنِهِ حَتَّى بَلَغَ الأُوقِيَّةَ، فَقُلْتُ أَفَقَدْ رَضِيتُ يَا رَسُولَ اللَّهِ قَالَ ‏"‏ قَدْ رَضِيتُ ‏"‏‏.‏ قُلْتُ فَهْوَ لَكَ‏.‏ قَالَ ‏"‏ قَدْ أَخَذْتُهُ ‏"‏‏.‏ ثُمَّ قَالَ ‏"‏ يَا جَابِرُ، هَلْ تَزَوَّجْتَ بَعْدُ ‏"‏‏.‏ قُلْتُ نَعَمْ يَا رَسُولَ اللَّهِ‏.‏ قَالَ ‏"‏ أَثَيِّبًا أَمْ بِكْرًا ‏"‏‏.‏ قُلْتُ بَلْ ثَيِّبًا‏.‏ قَالَ ‏"‏ أَفَلاَ جَارِيَةً تُلاَعِبُهَا وَتُلاَعِبُكَ ‏"‏‏.‏ قُلْتُ يَا رَسُولَ اللَّهِ إِنَّ أَبِي أُصِيبَ يَوْمَ أُحُدٍ وَتَرَكَ بَنَاتٍ لَهُ سَبْعًا، فَنَكَحْتُ امْرَأَةً جَامِعَةً تَجْمَعُ رُءُوسَهُنَّ، وَتَقُومُ عَلَيْهِنَّ‏.‏ قَالَ ‏"‏ أَصَبْتَ إِنْ شَاءَ اللَّهُ، أَمَا إِنَّا لَوْ قَدْ جِئْنَا صِرَارًا أَمَرْنَا بِجَزُورٍ فَنُحِرَتْ، وَأَقَمْنَا عَلَيْهَا يَوْمَنَا ذَلِكَ، وَسَمِعَتْ بِنَا فَنَفَضَتِ نَمَارِقَهَا ‏"‏‏.‏ قُلْتُ وَاللَّهِ يَا رَسُولَ اللَّهِ مَا لَنَا مِنْ نَمَارِقَ‏.‏ قَالَ ‏"‏ إِنَّهَا سَتَكُونُ، فَإِذَا أَنْتَ قَدِمْتَ فَاعْمَلْ عَمَلاً كَيِّسًا ‏"‏‏.‏ فَلَمَّا جِئْنَا صِرَارًا أَمَرَ رَسُولُ اللَّهِ صلى الله عليه وسلم بِجَزُورٍ فَنُحِرَتْ، وَأَقَمْنَا عَلَيْهَا ذَلِكَ الْيَوْمَ، فَلَمَّا أَمْسَى رَسُولُ اللَّهِ صلى الله عليه وسلم دَخَلَ وَدَخَلْنَا، فَذَكَرْتُ ذَلِكَ لاِمْرَأَتِي فَقَالَتْ مَا سَمِعْتُ مِنْكَ أَنْ تَفْعَلَ ذَلِكَ، وَقَدْ قَالَ لَكَ رَسُولُ اللَّهِ صلى الله عليه وسلم فَاعْمَلْ عَمَلاً كَيِّسًا‏.‏ فَلَمَّا أَصْبَحْتُ أَخَذْتُ رَأْسَهَا فَجِئْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم فَاسْتَأْذَنْتُهُ فَأَذِنَ لِي، فَقَالَ ‏"‏ إِذَا قَدِمْتَ لَيْلاً فَاكْمُشْ حَتَّى تَمْتَشِطَ الشَّعِثَةُ وَتَسْتَحِدَّ الْمُغِيبَةُ ‏"‏‏.‏ وَحَدَّثَنَا عَمْرٌو وَاحِدٌ، قَالَ قُلْتُ لِعَمْرٍو يَقُولُ ابْنُ جُرَيْجٍ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم لِجَابِرٍ ‏"‏ إِذَا قَدِمْتَ فَالْكَيْسَ الْكَيْسَ ‏"‏‏.‏ قَالَ عَمْرٌو فَهُوَ قَوْلُ رَسُولِ اللَّهِ صلى الله عليه وسلم‏.‏

English Translation:

Narrated Jabir bin 'Abdullah:

I participated in a Ghazwa with the Prophet (ﷺ). My riding camel was slow and exhausted and could hardly move. The Prophet (ﷺ) came up to me and asked, "What is wrong with your camel?" I replied, "It is tired." So he stayed behind the camel, rebuked it and invoked for it, and it started moving at a fast pace. He asked me, "How do you find your camel (now)?" I replied, "Fine, it has received your blessings." He said, "Will you sell it to me?" I felt too shy to refuse though it was the only camel I had. I said, "I'll give it to you." He said, "Sell it to me." I said, "Suggest a price." He said, "I'll take it for one Dirham." I said, "No, you would be cheating me, O Allah's Messenger (ﷺ)!" He said, "For two Dirhams." I said, "No." The Prophet (ﷺ) kept on increasing the price until it reached one Uqiyya (of gold). Then I said, "Are you pleased now, O Allah's Messenger (ﷺ)?" He said, "Yes." I said, "Then it is yours." He said, "I have taken it."

Then he asked me, "O Jabir, have you got married?" I said, "Yes, O Allah's Messenger (ﷺ)." He asked, "To a matron or a virgin?" I replied, "To a matron." He said, "Why not a young girl so that you may play with her and she with you?" I replied, "O Allah's Messenger (ﷺ)! My father was martyred on the day of Uhud and left behind seven daughters. So I married a matron who could look after them and care for them." He said, "You have made the right choice, if Allah will."

When we approached Sirar, he ordered that a camel be slaughtered and we stayed there that day. When evening came, the Prophet (ﷺ) went inside (his tent), and we also went inside. I mentioned this to my wife, and she said she had heard about what I was supposed to do, since the Prophet (ﷺ) had told me to "act wisely." In the morning, I took her hand and went to Allah's Messenger (ﷺ) and sought his permission (to go home). He granted me permission and said, "When you arrive at night, wait a while so that the disheveled woman may comb her hair and the woman whose husband has been absent may shave her pubic hair."

Source: https://sunnah.com/bukhari:2967

Hadith 4: Sahih al-Bukhari 4052

Arabic Text:

حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا سُفْيَانُ، أَخْبَرَنَا عَمْرٌو، عَنْ جَابِرٍ، قَالَ قَالَ لِي رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ هَلْ نَكَحْتَ يَا جَابِرُ ‏"‏‏.‏ قُلْتُ نَعَمْ‏.‏ قَالَ ‏"‏ مَاذَا أَبِكْرًا أَمْ ثَيِّبًا ‏"‏‏.‏ قُلْتُ لاَ بَلْ ثَيِّبًا‏.‏ قَالَ ‏"‏ فَهَلاَّ جَارِيَةً تُلاَعِبُكَ ‏"‏‏.‏ قُلْتُ يَا رَسُولَ اللَّهِ، إِنَّ أَبِي قُتِلَ يَوْمَ أُحُدٍ وَتَرَكَ تِسْعَ بَنَاتٍ كُنَّ لِي تِسْعَ أَخَوَاتٍ، فَكَرِهْتُ أَنْ أَجْمَعَ إِلَيْهِنَّ جَارِيَةً خَرْقَاءَ مِثْلَهُنَّ، وَلَكِنِ امْرَأَةً تَمْشُطُهُنَّ وَتَقُومُ عَلَيْهِنَّ‏.‏ قَالَ ‏"‏ أَصَبْتَ ‏"‏‏.‏

English Translation:

Narrated Jabir:

Allah's Messenger (ﷺ) said to me, "Have you got married, O Jabir?" I replied, "Yes." He said, "What, a virgin or a matron?" I replied, "A matron." He said, "Why not a young girl so that you may play with her?" I said, "O Allah's Messenger (ﷺ)! My father was martyred on the day of Uhud and left nine daughters who are my nine sisters, so I disliked to bring a young unskilled girl like them. So I married a matron who can comb their hair and look after them." The Prophet (ﷺ) said, "You have made the right decision."

Source: https://sunnah.com/bukhari:4052

Hadith 5: Sahih al-Bukhari 5079

Arabic Text:

حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا هُشَيْمٌ، حَدَّثَنَا سَيَّارٌ، عَنِ الشَّعْبِيِّ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، قَالَ قَفَلْنَا مَعَ النَّبِيِّ صلى الله عليه وسلم مِنْ غَزْوَةٍ، فَتَعَجَّلْتُ عَلَى بَعِيرٍ قَطُوفٍ، فَلَحِقَنِي رَاكِبٌ مِنْ خَلْفِي، فَنَخَسَ بَعِيرِي بِعَنَزَةٍ كَانَتْ مَعَهُ، فَسَارَ بَعِيرِي كَأَحْسَنِ مَا أَنْتَ رَاءٍ مِنَ الإِبِلِ، فَإِذَا النَّبِيُّ صلى الله عليه وسلم فَقَالَ ‏"‏ مَا يُعْجِلُكَ ‏"‏‏.‏ قُلْتُ كُنْتُ حَدِيثَ عَهْدٍ بِعُرْسٍ‏.‏ قَالَ ‏"‏ أَبِكْرًا تَزَوَّجْتَ أَمْ ثَيِّبًا ‏"‏‏.‏ فَقُلْتُ ثَيِّبًا‏.‏ فَقَالَ ‏"‏ فَهَلاَّ جَارِيَةً تُلاَعِبُهَا وَتُلاَعِبُكَ ـ أَوْ تُضَاحِكُهَا وَتُضَاحِكُكَ ـ ‏"‏‏.‏ قَالَ فَلَمَّا قَدِمْنَا ذَهَبْنَا لِنَدْخُلَ، فَقَالَ ‏"‏ أَمْهِلُوا حَتَّى تَدْخُلُوا لَيْلاً ـ أَىْ عِشَاءً ـ لِكَىْ تَمْتَشِطَ الشَّعِثَةُ، وَتَسْتَحِدَّ الْمُغِيبَةُ ‏"‏‏.‏

English Translation:

Narrated Jabir bin 'Abdullah:

While we were returning from a Ghazwa (Holy Battle) with the Prophet (ﷺ), I started driving my camel fast, as it was a lazy camel. A rider came behind me and pricked my camel with a spear he had with him, and then my camel started running as fast as the best camel you may see. Behold! The rider was the Prophet (ﷺ). He said, "What makes you in such a hurry?" I replied, "I am newly married." He said, "Is it a virgin or a matron you have married?" I replied, "A matron." He said, "Why did you not marry a young girl so that you may play with her and she with you, and you may amuse her and she may amuse you?"

When we were about to enter (Medina), the Prophet (ﷺ) said, "Wait so that you may enter (Medina) at night (i.e. late at night) so that the lady of unkempt hair may comb her hair and the one whose husband has been absent (for some time) may shave her pubic region."

Source: https://sunnah.com/bukhari:5079

Hadith 6: Sahih al-Bukhari 5080

Arabic Text:

حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا مُحَارِبٌ، قَالَ سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللَّهِ، رضى الله عنهما يَقُولُ تَزَوَّجْتُ فَقَالَ لِي رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ مَا تَزَوَّجْتَ ‏"‏‏.‏ فَقُلْتُ تَزَوَّجْتُ ثَيِّبًا‏.‏ فَقَالَ ‏"‏ مَا لَكَ وَلِلْعَذَارَى وَلِعَابِهَا ‏"‏‏.‏ فَذَكَرْتُ ذَلِكَ لِعَمْرِو بْنِ دِينَارٍ فَقَالَ عَمْرٌو سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللَّهِ يَقُولُ قَالَ لِي رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ هَلاَّ جَارِيَةً تُلاَعِبُهَا وَتُلاَعِبُكَ ‏"‏‏.‏

English Translation:

Narrated Jabir bin 'Abdullah:

I got married. The Prophet (ﷺ) asked me, "What sort of lady have you married?" I replied, "I have married a matron." He said, "Why have you not married a young virgin girl so that you may play with her and she with you?"

Another narration from 'Amr bin Dinar states: I heard Jabir bin 'Abdullah saying that Allah's Messenger (ﷺ) said to him, "Why not a young girl with whom you could play with and she with you (or you could make her laugh and she could make you laugh)?"

Source: https://sunnah.com/bukhari:5080

Hadith 7: Sahih al-Bukhari 5247

Arabic Text:

حَدَّثَنِي يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا هُشَيْمٌ، أَخْبَرَنَا سَيَّارٌ، عَنِ الشَّعْبِيِّ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ ـ رضى الله عنهما ـ قَالَ كُنْتُ مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم فِي سَفَرٍ، فَلَمَّا قَفَلْنَا تَعَجَّلْنَا، فَلَحِقَنِي رَسُولُ اللَّهِ صلى الله عليه وسلم وَأَنَا عَلَى بَعِيرِي فَنَخَسَهُ مِنْ خَلْفِهِ، فَاسْتَوَى بَعِيرِي قَائِمًا، فَقَالَ ‏"‏ أَتَزَوَّجْتَ ‏"‏‏.‏ قُلْتُ نَعَمْ‏.‏ قَالَ ‏"‏ بِكْرًا أَمْ ثَيِّبًا ‏"‏‏.‏ قُلْتُ ثَيِّبًا‏.‏ قَالَ ‏"‏ هَلاَّ بِكْرًا تُلاَعِبُهَا وَتُلاَعِبُكَ ‏"‏‏.‏ قَالَ فَلَمَّا قَدِمْنَا الْمَدِينَةَ، ذَهَبْنَا لِنَدْخُلَ، فَقَالَ ‏"‏ أَمْهِلُوا حَتَّى تَدْخُلُوا لَيْلاً ‏"‏‏.‏ يَعْنِي عِشَاءً ‏"‏ كَىْ تَمْتَشِطَ الشَّعِثَةُ، وَتَسْتَحِدَّ الْمُغِيبَةُ ‏"‏‏.‏ قَالَ سُفْيَانُ فَزَادَ فِيهِ قَتَادَةُ عَنْ مُحَارِبٍ ‏"‏ وَالْكَيْسَ الْكَيْسَ يَا جَابِرُ ‏"‏‏.‏ يَعْنِي الْوَلَدَ‏.‏

English Translation:

Narrated Jabir bin 'Abdullah:

I was with Allah's Messenger (ﷺ) on a journey. When we returned, I tried to hurry forward, but Allah's Messenger (ﷺ) caught up with me while I was on my camel and poked it from behind, and the camel stood up straight. He said, "Have you got married?" I said, "Yes." He asked, "A virgin or a matron?" I said, "A matron." He said, "Why not a young girl with whom you could play and who could play with you?"

When we reached Medina and were about to enter (our houses), he said, "Wait so that you may enter at night" (meaning in the late evening) "so that the lady with disheveled hair may comb her hair and the one whose husband has been absent may shave her pubic hair."

Sufyan said: Qatada added through Muharib's narration: "And be careful! Be careful (meaning have children), O Jabir!"

Source: https://sunnah.com/bukhari:5247

Context and Analysis:

All seven Sahih al-Bukhari hadith consistently show the Prophet Muhammad repeatedly asking Jabir why he married a mature widow (ثَيِّبًا - thayyiban) instead of a young virgin girl or slave girl (جَارِيَةً - jaareeyah / بِكْرًا - bikran) whom he could "play with" (تُلاَعِبُ - tu'laabibu).

The term "play" (لاَعِبُ) is understood by scholars as a euphemism for intimate sexual relations. The word "jaareeyah" (جَارِيَةً) can refer to both a young girl and a female slave, often of very young age.

Jabir's consistent response across all narrations explains that his father was martyred at Uhud, leaving him with seven to nine young sisters to care for, so he chose to marry an experienced woman who could help raise them rather than a young inexperienced girl.

5.5 Tricking an orphan slave girl to marriage is permissible

Hadith Reference: Sahih al-Bukhari 6971

Arabic Text:

حَدَّثَنَا أَبُو عَاصِمٍ، عَنِ ابْنِ جُرَيْجٍ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، عَنْ ذَكْوَانَ، عَنْ عَائِشَةَ ـ رضى الله عنها ـ قَالَتْ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ الْبِكْرُ تُسْتَأْذَنُ ‏"‏‏.‏ قُلْتُ إِنَّ الْبِكْرَ تَسْتَحْيِي قَالَ ‏"‏ إِذْنُهَا صُمَاتُهَا ‏"‏‏.‏ وَقَالَ بَعْضُ النَّاسِ إِنْ هَوِيَ رَجُلٌ جَارِيَةً يَتِيمَةً أَوْ بِكْرًا، فَأَبَتْ فَاحْتَالَ فَجَاءَ بِشَاهِدَىْ زُورٍ عَلَى أَنَّهُ تَزَوَّجَهَا، فَأَدْرَكَتْ فَرَضِيَتِ الْيَتِيمَةُ، فَقَبِلَ الْقَاضِي شَهَادَةَ الزُّورِ، وَالزَّوْجُ يَعْلَمُ بِبُطْلاَنِ ذَلِكَ، حَلَّ لَهُ الْوَطْءُ‏.‏

English Translation:

Narrated `Aisha:

Allah's Messenger (ﷺ) said, "It is essential to have the consent of a virgin (for the marriage)." I said, "A virgin feels shy." The Prophet said, "Her silence means her consent."

Some people said, "If a man falls in love with an orphan slave girl or a virgin and she refuses (him) and then he makes a trick by bringing two false witnesses to testify that he has married her, and then she attains the age of puberty and agrees to marry him and the judge accepts the false witness and the husband knows that the witnesses were false ones, he may consummate his marriage."

Source: https://sunnah.com/bukhari:6971

5.6 Aisha's Age

Summary:

Key Hadith References:

Multiple narrations from Sahih al-Bukhari stating that Muhammad married Aisha when she was six years old and consummated the marriage when she was nine.

Key quote from Sahih al-Bukhari 3894:

"The Prophet engaged me when I was a girl of six (years)... my mother handed me over to him, and at that time I was a girl of nine years of age."

Additional Context:

• The page links to an external article suggesting political motivations behind the age narrative
• Multiple hadith sources consistently report similar details about Aisha's age
• The page includes a chart showing "CHILD PER HADITH UPTIL AT LEAST 10 YEARS OLD"

Supplementary Hadith:

• One hadith recommends commanding children to pray at age seven and separating their sleeping arrangements

5.7 Child Definition

Hadith Reference:

• Source: Sunan Abi Dawud 495
• Narrated by Abdullah ibn Amr ibn al-'As

Hadith Text:

"Command your children to pray when they become seven years old, and beat them for it (prayer) when they become ten years old; and arrange their beds (to sleep) separately."

Key Points:

• The hadith provides guidance on children's religious education and discipline
• Specifies age milestones for prayer instruction
• Recommends separating children's sleeping arrangements
• Suggests physical punishment for not praying by age ten

Section 5 Conclusion: The Indefensible

This section addresses what may be the most controversial and disturbing issue in hadith literature: narrations describing sexual relations with children, most notably Aisha at age 9. No amount of historical contextualization can reconcile these narrations with basic human morality or the Quranic principles of protecting children.

The Core Problem:

• Multiple "sahih" hadith explicitly state Aisha was 6 at marriage, 9 at consummation
• Other hadith describe"playing" with young slave girls using obviously euphemistic language
• Children as young as 7 are mentioned in contexts involving physical punishment
• The word "jāriyah" (young girl/slave) appears repeatedly in disturbing contexts

The Moral Impossibility:

If these hadith are authentic, they present an impossible moral dilemma: either accept that the final prophet of God engaged in behavior that we now recognize as child abuse, or reject the hadith as fabrications. There is no third option.

The Quran's Silence:

Notably, the Quran never mentions Aisha by name, never specifies her age, and never endorses child marriage. The Quran's requirements for marriage include intellectual maturity (4:6) and mutual consultation (2:187)—concepts incompatible with child marriage.

The Historical Reality:

These hadith emerged 200+ years after the Prophet's death, during an era when child marriage was normalized. They reflect the cultural practices of 8th-9th century Arabia, not divine guidance.

This section forces an unavoidable conclusion: either these hadith are authentic and present moral problems that cannot be resolved, or they're fabrications that have infiltrated "sahih" collections—proving that the hadith authentication system is fundamentally flawed.

6. Violence

6.1 Assassinations

Hadith References:

Sunan Abi Dawud 2769:

• "Faith prevented assassination. A believer should not assassinate."

Sahih al-Bukhari 2510, 3031, 3032, 4037:

• Killing of Ka'b bin Al-Ashraf
• The Prophet asked: "Who is ready to kill Ka'b bin Al-Ashraf who has hurt Allah and His Apostle?"
• Muhammad bin Maslama volunteered and was given permission
• He deceived Ka'b and killed him at night with the help of companions

Sahih al-Bukhari 3022, 3023, 4038:

• Killing of Abu Rafi
• The Prophet sent a group of Ansari men to assassinate Abu Rafi
• Abdullah bin Atik entered his house at night and killed him while he was sleeping

Sahih al-Bukhari 3020, 3076:

• Destruction of Dhul-Khalasa (idol house)
• The Prophet asked Jarir bin Abdullah to "relieve me from Dhul-Khalasa"
• Jarir dismantled and burned the structure

Analysis:

These hadith present a significant contradiction. Sunan Abi Dawud explicitly states that "a believer should not assassinate," yet multiple Sahih al-Bukhari hadith describe the Prophet ordering targeted killings of individuals perceived as enemies or threats to the early Muslim community. This raises questions about when assassination is permissible and how to reconcile these conflicting narrations.

6.2 Killing Captives

Sahih al-Bukhari References:

1. Ibn Khatal:

• The Prophet said, "Kill him" when informed that Ibn Khatal was clinging to the curtains of the Ka'bah

1. Infidel Spy:

• The Prophet ordered his companions to "Chase and kill him" regarding an infidel spy
• Gave the killer the spy's belongings

1. Banu Quraiza:

• When they surrendered, Sad bin Muadh gave verdict:
• "Their warriors should be killed, their women and children taken as captives, and their properties distributed"

6.3 Adhan Attack

Military Strategy Hadiths:

Sahih al-Bukhari 610, Bukhari 2943; Sahih Muslim 382; Sunan Abi Dawud 2634:

• Prophet would wait until morning before attacking
• If he heard the Adhan (call to prayer), he would postpone the attack
• During Khaibar expedition, they approached at night
• When inhabitants saw the Prophet, they shouted "Muhammad!"
• Prophet said: "Allahu-Akbar! Khaibar is ruined. Whenever we approach a (hostile) nation, then evil will be the morning of those who have been warned"

Related Hadith:

• Sunan an-Nasa'i 848: Abu Hurairah narration where Prophet threatens to burn houses of those not attending Isha prayer

6.4 Sex Captives

Sahih al-Bukhari 7409:

• During battle with Bani Al-Mustaliq, Muslims captured females
• They intended to have sexual relations without impregnating them
• Asked Prophet Muhammad about coitus interruptus
• Prophet responded that Allah has predetermined who will be created

Sahih Muslim 1456a:

• At Battle of Hanain, soldiers hesitant about sexual relations with captive women due to existing marriages
• Quranic verse revealed permitting sexual relations with captive women after their "Idda period"

6.5 Threat to Burn Houses of Those Who Did Not Show Up for Salat

Multiple Sahih References (Bukhari 644, Bukhari 2420; Muslim 651a-652; Abu Dawud 548-549):

Key Quote:

"I was about to order for collecting firewood (fuel) and then order someone to pronounce the Adhan for the prayer and then order someone to lead the prayer then I would go from behind and burn the houses of men who did not present themselves for the (compulsory congregational) prayer."

Variations:

• Some narrations specify burning houses of those who miss Jumu'a (Friday) prayer
• The threat consistently attributed to Abu Huraira as narrator
• Motivation: encouraging consistent prayer attendance

Analysis:

The "mercy to the worlds" (21:107) threatened to burn down people's houses — with them inside — for missing congregational prayer. The Quran says [2:256]: "There shall be no compulsion in religion." It says [88:21-22]: "You shall remind, for your task is only to remind. You have no power over them." The Quran explicitly forbids forcing people to pray, yet this hadith describes the Prophet threatening arson and murder for missing a prayer meeting. These two cannot coexist. Either the Quran's description of Islam as non-compulsory is wrong, or this hadith is fabricated.

6.6 Harming Women and Children

Sahih al-Bukhari 3012 (As-Sab bin Jaththama):

• When asked about attacking pagan warriors at night with potential harm to women and children
• Prophet responded: "They (women and children) are from them (pagans)"

Sahih al-Bukhari 2541:

• Describes sudden attack on Bani Mustaliq
• "Fighting men were killed and their women and children were taken as captives"

Sunan Abi Dawud 2672:

• Later, "the Messenger of Allah prohibited to kill women and children"

Sunan Abi Dawud 2671:

• Aisha describing execution of woman from Banu Qurayzah
• Woman was laughing even as she knew she would be killed

6.7 Torture and Mutilation

Incident: Ukl/Uraina Tribe (Bukhari 23, Bukhari 6805, Bukhari 3018, Bukhari 6803; Abu Dawud 2673, Bukhari 4364):

Background:

• Group from 'Ukl or 'Uraina tribe came to Medina, became ill
• Prophet advised them to drink camel milk and urine as medicine
• After recovering, they killed the Prophet's shepherd and stole camels

Punishment:

1. Cutting off their hands and feet
2. Branding their eyes with heated iron pieces
3. Thrown in Al-Harra (rocky area)
4. Denied water until they died

Narrator's Commentary (Abu Qilaba):

• Described them as people who "committed theft and murder, became infidels after embracing Islam and fought against Allah and His Apostle"

Unique Detail:

• Anas bin Malik witnessed one of them "biting the earth with his mouth (teeth) on account of thirst" before dying

6.8 Baby Girl Going to Hell

Sunan Abi Dawud 4717:

Full Hadith Text:

"The woman who buries alive her new-born girl and the girl who is buried alive both will go to Hell."

Context:

• Addresses pre-Islamic practice of female infanticide
• Condemns both perpetrator and victim
• Suggests both will be punished in Hell

Analysis:

According to this hadith, a baby girl who is buried alive — a murder victim — goes to Hell. Read that again. An innocent infant who was murdered is condemned to eternal punishment alongside her murderer. This is moral insanity. The Quran says the opposite in [81:8-9]: "When the girl buried alive is asked, for what sin she was killed." The Quran treats the buried girl as an innocent victim whose murder will be avenged on the Day of Judgment. The hadith sends her to Hell. There is no reconciling these two positions. The Quran defends the murdered girl; the hadith condemns her.

6.9 Child Born Out of Wedlock Worse than Parents

Sunan Abi Dawud 3963 (Abu Hurayrah):

Hadith Text:

"The child of adultery is worst of the three. Abu Hurairah said: That I give a flog in the path of Allah (as a charity) is dearer to me than emancipating a child of adultery."

Analysis:

An innocent child — who had zero choice in the circumstances of their conception — is declared "worst of the three" (worse than their adulterous parents). This is collective punishment of the most unjust kind. The Quran explicitly states in [6:164]: "No soul shall bear the burden of another soul." And [53:38]: "No soul is responsible for the sin of another." A child cannot be guilty of its parents' actions. This hadith violates the Quran's most fundamental principle of individual accountability and has been used for centuries to stigmatize children born outside marriage — punishing the most innocent for sins they never committed.

6.10 Kill Apostate

Hadith References:

Sunan an-Nasa'i 4059:

• "The Messenger of Allah said: 'Whoever changes his religion, kill him.'"

Sahih al-Bukhari 6878:

• "The blood of a Muslim cannot be shed except in three cases: the one who reverts from Islam (apostate) and leaves the Muslims."

Sahih al-Bukhari 4341, 4342:

• Story of an apostate being killed by Muadh bin Jabal
• A man converted from Islam to Judaism
• Muadh insisted on killing him, saying "I will not sit down unless you kill him"

Sahih al-Bukhari 6922:

• Narrates Ali burning "Zanadiqa (atheists)"
• Ibn Abbas said: "If I had been in his place, I would not have burnt them, as Allah's Messenger forbade it... I would have killed them according to the statement of Allah's Messenger, 'Whoever changed his Islamic religion, then kill him.'"

Sahih Muslim 1676a:

• "It is not permissible to take the life of a Muslim except in three cases" including "the deserter of his Din (Islam), abandoning the community."

Sahih Muslim 1733d:

• Story of a man who converted to Islam, then reverted to his former religion, and was subsequently killed

Sunan Abi Dawud 4351:

• Describes Ali burning people who "retreated from Islam"

Sunan Abi Dawud 4352:

• Repeats the principle of when a Muslim's blood can be shed, including apostasy

Analysis:

These hadith consistently mandate the execution of anyone who leaves Islam. This directly contradicts the Quran's principle of "no compulsion in religion" (2:256) and the numerous Quranic verses that address apostasy without prescribing any worldly punishment (2:217, 3:90, 4:137). The Quran leaves the judgment of apostates to God in the Hereafter, while these hadith introduce a death penalty not found in the divine scripture.

6.11 Evicting and Killing Jews and Christians

Sahih Muslim 1765:

• Prophet Muhammad calls on Jews to "accept Islam (and) you will be safe"
• States "the earth belongs to Allah and His Apostle"

Sahih Muslim 1766a:

• Prophet expelling various Jewish tribes from Medina
• Killing men and distributing women and children among Muslims

Sahih Muslim 1767a:

• Umar quotes Muhammad: "I will expel the Jews and Christians from the Arabian Peninsula and will not leave any but Muslim"

Sahih Muslim 1768a:

• Quraiza tribe surrender
• Sa'd recommends: "kill their fighters and capture their women and children"

Quranic Context (2:84-85):

• Appears to contradict these hadith
• States covenant against "shed[ding] your blood" and "evict[ing] each other from your homes"

Analysis:

"I will expel the Jews and Christians from the Arabian Peninsula" — this hadith has been used to justify religious persecution for over a millennium. Yet the Quran states in [2:62]: "Surely, those who believe, those who are Jewish, the Christians, and the converts — anyone who believes in God and the Last Day and leads a righteous life — will receive their reward from their Lord." And [29:46]: "Do not argue with the people of the scripture except in the best possible manner." The Quran commands coexistence and respectful dialogue with Jews and Christians; these hadith command their ethnic cleansing. Saudi Arabia used this very hadith to ban churches and synagogues — a policy directly contradicting the Quran's pluralistic message.

6.12 Severing of Hands

Hadith References:

Sahih al-Bukhari 6789:

• Narrated by Aisha: "The hand should be cut off for stealing something that is worth a quarter of a Dinar or more."

Sahih al-Bukhari 6790:

• "The hand of a thief should be cut off for stealing a quarter of a Dinar."

Sahih al-Bukhari 3733:

• "If a reputable man amongst the children of Bani Israel committed a theft, they used to forgive him, but if a poor man committed a theft, they would cut his hand."
• The Prophet criticized this unequal application of justice.

Sahih Muslim 1688a:

• "By Allah, if Fatima, daughter of Muhammad, were to steal, I would have her hand cut off."
• This statement emphasizes that the punishment applies equally regardless of social status.

Sunan Abi Dawud 4383:

• The Prophet "used to cut off a thief's hand for a quarter of a dinar and upwards."

Sunan Abi Dawud 4385:

• The Messenger "had thief's hand cut off for a shield worth three dirhams."

Sunan Abi Dawud 4410:

• A complex narrative describing escalating punishments for repeated theft:
• First offense: hand cut off
• Subsequent offenses: feet and other limbs cut off
• Fifth offense: executed and thrown into a well

Analysis:

These hadith consistently prescribe cutting off a thief's hand for stealing items of relatively low value (quarter of a dinar). The emphasis on equal punishment regardless of social status is notable, though the severity of the punishment for petty theft raises significant ethical questions. The escalating punishments for repeat offenders, culminating in execution, represent an extremely harsh justice system.

6.13 Honor Killing of Pregnant Woman

Sunan Abi Dawud 4361:

Incident:

• Blind man had slave-mother who repeatedly abused and slandered Prophet Muhammad
• Despite being forbidden multiple times, she continued
• One night, man "took a dagger, placed it on her belly, pressed it, and killed her"
• "A child who came between her legs was smeared with the blood"

Prophet's Response:

• After hearing the man's explanation, Prophet said: "Oh be witness, no retaliation is payable for her blood"

6.14 Kill Homosexuals

Hadith References:

Sunan Abi Dawud 4462:

• Narrated by Abdullah ibn Abbas
• "If you find anyone doing as Lot's people did, kill the one who does it, and the one to whom it is done."
• Grading: Hasan

Sunan Abi Dawud 4463:

• Narrated by Abdullah ibn Abbas
• "If a man who is not married is seized committing sodomy, he will be stoned to death."

Analysis:

These hadith prescribe capital punishment for homosexual acts, referencing "the people of Lot" as historical precedent. Both narrations are attributed to Ibn Abbas and found in Sunan Abi Dawud. This represents one of the most severe punishments prescribed in hadith literature for consensual adult behavior.

6.15 Beating as a Punishment (Drinking)

Multiple Hadiths:

Sahih al-Bukhari 6773 (Anas bin Malik):

"The Prophet beat a drunk with palm-leaf stalks and shoes. And Abu Bakr gave (such a sinner) forty lashes."

Sahih al-Bukhari 2316 (Uqba bin Al-Harith):

"When An-Nuaman or his son was brought in a state of drunkenness, Allah's Messenger ordered all those who were present in the house to beat him. I was one of those who beat him. We beat him with shoes and palm-leaf stalks."

Sunan Abi Dawud 4477 (Abu Hurairah):

• Drunk man brought to Prophet
• Prophet said "Beat him"
• Some struck with hands, some with garments
• When man left, people said "Allah put you to shame!"
• Prophet responded: "Do not say like that and help the devil to get power over him"

6.16 Execute Drunkard on 4th Time

Progressive Punishment:

Sunan Abi Dawud 4482-4484:

1. "If they drink wine, flog them"
2. "Again if they drink it, flog them"
3. "Again if they drink it, kill them"

Variations:

• Some narrations suggest killing on 4th time
• Others mention 5th time

Ali's Statement (Abu Dawud 4486):

• Suggests punishment for drinking wine not definitively prescribed by Prophet
• Decided by companions themselves

6.17 Pro-Slavery

Sunan Abi Dawud 2175 (Abu Hurayrah):

"Anyone who incites a woman against her husband or a slave against his master is not one of us."

Sunan Abi Dawud 4360 (Jarir):

"When a slave runs away and reverts to polytheism, he may lawfully be killed."

6.18 Reward for Financing War

Sunan Abi Dawud 2526 (Abdullah ibn Amr ibn al-'As):

Hadith Text:

"The warrior gets his reward, and the one who finances him gets his own reward and that of the warrior."

6.19 Umar Kills His Son by Flogging

Hadith References:

Musannaf of Abdulrazzaq 17047:

Chain of Narration:

• Abdulrazzaq → Muammar → Al-Zuhri → Salem → Ibn Umar

Incident:

• During Umar's caliphate
• Abdul-Rahman Ibn Umar and another person got drunk in Egypt
• They went to Amr ibn al-Aas (governor of Egypt) to be "purified"
• Abdullah (Umar's other son) helped shave Abdul-Rahman's head
• Amr ibn al-Aas flogged them for drinking
• When Umar heard about it, he summoned Abdul-Rahman to Medina
• Umar personally flogged his son again
• A month later, Abdul-Rahman died

Commentary:

• The hadith states: "Most people think that he died from the flogging of Omar, and he did not die from the flogging of Omar"
• Ibn Hajar notes that people in Iraq claimed Abdul-Rahman died "under the whips"
• Ibn Hajar confirms that Abd al-Razzaq's narration with this chain is authentic

Analysis:

This hadith describes a tragic incident where Caliph Umar flogged his own son for drinking alcohol. While the narration attempts to deny a direct causal link between the flogging and the death, the temporal proximity (one month later) and widespread belief among people at the time suggest the punishment may have contributed to Abdul-Rahman's death. This raises serious questions about the severity and safety of corporal punishment.

6.20 Flogging Wife and Slave

Sahih al-Bukhari 5204 (Abdullah bin Zama):

Hadith Text:

"None of you should flog his wife as he flogs a slave and then have sexual intercourse with her in the last part of the day."

Analysis:

Read this carefully: the hadith doesn't say "Don't flog your wife." It says don't flog her the way you flog a slave and then expect sex later. It takes both wife-beating and slave-beating as given — the issue isn't the violence but the inconsistency of flogging someone and then expecting intimacy. The Quran says [30:21]: "He created for you spouses from among yourselves, so that you may find tranquility in them, and He placed between you love and mercy." Love and mercy, not flogging. The hadith normalizes domestic violence; the Quran describes marriage as a source of peace.

6.21 Kill Future Quran Reciters

Characteristics of These People:

• Young and foolish
• Recite Quran but not understand it
• "Go out of Islam as an arrow goes out of its game"

Sahih al-Bukhari 3611:

"Wherever you meet them, kill them, for he who kills them shall get a reward on the Day of Resurrection."

Sahih Muslim 1064a:

• They would "recite the Qur'an, but it would not go beyond their throat"
• Would "kill the followers of Islam and would spare the idol-worshippers"

6.22 Stoning Adulterer

Hadith References:

Sahih al-Bukhari 2314, 2315:

• "O Unais! Go to the wife of this (man) and if she confesses (that she has committed illegal sexual intercourse), then stone her to death."

Sahih al-Bukhari 2695:

• Involves a bedouin case where a man's son committed adultery
• The Prophet ordered the stoning of the adulterous wife

Sahih al-Bukhari 3635:

• Jews brought an adultery case to the Prophet
• Confirms that stoning was found in the Torah
• The Jewish couple was stoned

Sahih al-Bukhari 5270, 5271, 5272:

• A man (Ma'iz) voluntarily confessed to adultery
• The Prophet ordered him to be stoned to death

Sahih Muslim 1690a, 1690c:

• "When an unmarried male commits adultery with an unmarried female, they should receive one hundred lashes and banishment for one year."
• "In case of married male committing adultery with a married female, they shall receive one hundred lashes and be stoned to death."

Sunan Abi Dawud 4415, 4416:

• Similar punishment structure: 100 lashes and exile for unmarried, stoning for married

Analysis:

These hadith consistently describe stoning as the prescribed punishment for married individuals convicted of adultery. The punishment required either four witnesses, voluntary confession, or pregnancy as evidence. Notably, stoning is not mentioned in the Quran; the Quranic punishment for adultery is 100 lashes (24:2). The hadith literature introduces stoning, claiming it was also practiced by Jews based on Torah law. Umar ibn al-Khattab later emphasized preserving this punishment to prevent people from claiming it wasn't legitimate Islamic law.

6.23 Kill Man Who Marries Father's Wife

Sunan Abi Dawud 4457 (Al-Bara' ibn Azib):

Hadith Text:

"I met my uncle who was carrying a standard. I asked him: Where are you going? He said: The Messenger of Allah has sent me to a man who has married his father's wife. He has ordered me to cut off his head and take his property."

6.24 Monkey Adultery

Sahih al-Bukhari 3849 ('Amr bin Maimun):

Hadith Text:

"During the pre-Islamic period of ignorance I saw a she-monkey surrounded by a number of monkeys. They were all stoning it, because it had committed illegal sexual intercourse. I too, stoned it along with them."

Ibn Hajar's Extended Narration:

Al-Isma'ili has related this story from another detailed perspective through the narration of Isa ibn Hattan from Amr ibn Maymun, who said:

"I was in Yemen tending to my family's sheep, and I was on a cliff when a male monkey came along with a female monkey. She laid her head on his hand. Then, a younger monkey came, enticed her, and she stealthily removed her hand from under the first monkey's head and followed the younger one. They mated while I watched. Then, she returned and gently placed her hand under the cheek of the first monkey. He woke up startled, smelled her, and screamed. The other monkeys gathered around as he continued to scream and gesture towards her with his hand. The monkeys scattered in different directions and then brought back that monkey, whom I recognized. They dug a hole for the two of them and stoned them. Indeed, I witnessed stoning among creatures other than humans."

Arabic Text:

وقد ساق الإسماعيلي هذه القصة من وجه آخر مطولة من طريق عيسى بن حطان عن عمرو بن ميمون قال كنت في اليمن في غنم لأهلي وانا على شرف فجاء قرد مع قردة فتوسد يدها فجاء قرد أصغر منه فغمزها فسلت يدها من تحت رأس القرد الأول سلا رقيقا وتبعته فوقع عليها وأنا أنظر ثم رجعت فجعلت تدخل يدها تحت خد الأول برفق فاستيقظ فزعا فشمها فصاح فاجتمعت القرود فجعل يصيح ويومئ إليها بيده فذهب القرود يمنة ويسرة فجاؤوا بذلك القرد أعرفه فحفروا لهما حفرة فرجموهما فلقد رأيت الرجم في غير بني آدم

Source: Al-'Asqalani, Ibn Hajar, Fath al-Bari, (Beirut: Dar al-Ma'rifa, 1379 AH) Vol.7, 160

6.25 Kill Dogs

Multiple Sahih Muslim References (1570a-c):

1. "Allah's Messenger gave command for killing dogs"
2. "Allah's Messenger ordered to kill dogs, and he sent (men) to the corners of Medina that they should be killed"
3. "We did not spare any dog that we did not kill"

Sunan Abi Dawud 2845-2846:

• "Were dogs not a species of creature I should command that they all be killed; but kill every pure black one"
• Later forbade killing them generally, saying: "Confine yourselves to the type which is black"

6.26 Kill Lizards

Sahih al-Bukhari 3359, Bukhari 3307 (Um Sharik):

• Prophet ordered killing salamanders/geckos
• Reason: "It (salamander) blew (the fire) on Abraham"

Sahih Muslim 2237-2240; Abu Dawud 5263-5264:

• Called them "little noxious creatures"
• Reward System:
• First strike: 70-100 good deeds
• Subsequent strikes earn fewer rewards

6.27 Kill Snakes

Sahih al-Bukhari 3308, Bukhari 3297-3298, Bukhari 3309:

Specific Targets:

• "Kill the snake with two white lines on its back, for it blinds the on-looker and causes abortion"
• "Kill Dhu-at-Tufyatain (snake with two white lines) and Al-Abtar (snake with short/mutilated tail)"

Reasons:

1. Causing blindness
2. Causing miscarriage/abortion

Nuance:

• Abu Lubaba indicated Prophet later prohibited killing snakes living in houses
• Except specific types with two white lines or short tails

6.28 Kill Vermin

Sahih Muslim 1198a-c, Muslim 1199b:

Animals to Kill (variations in narrations):

• Kite (and vulture)
• Crow (speckled crow)
• Rat
• Voracious dog
• Snake
• Scorpion

Key Point:

• Should be killed "in the state of Ihram or otherwise"
• Killing these animals permitted even during pilgrimage

Section 6 Conclusion: Divine Mercy Through the Sword?

The hadith in this section present violence—executions, amputations, and warfare—as not just permissible but divinely endorsed solutions to religious and social issues. This stands in stark contrast to the Quranic message that emphasizes mercy, restraint, and proportional response.

The Violent Prescriptions:

• Apostates to be killed without trial or due process
• Thieves to have hands and feet amputated for property crimes
• Enemies to be burned alive or tortured
• Drinking alcohol punished with physical beatings
• Women dragged to punishment by their hair

The Quranic Context:

The Quran permits fighting only in self-defense (2:190) and explicitly forbids transgression. It emphasizes forgiveness (42:40), restraint (5:2), and proportional response (2:194). The Quran never mandates killing apostates—it actually addresses apostasy multiple times without prescribing any worldly punishment (2:217, 3:90, 4:137).

The Historical Reality:

These hadith emerged during the Abbasid period when political power was consolidated through force. They provided religious justification for state violence against dissidents, minorities, and anyone challenging authority.

The Consequences:

For over 1000 years, these hadith have been used to justify executions, amputations, and brutal punishments across Muslim societies. They've created legal systems built on fear rather than justice, trauma rather than reformation.

This section reveals how hadith literature has transformed Islam from a message of mercy into a system of punitive violence—using the Prophet's name to endorse practices that contradict the Quran's emphasis on forgiveness and human dignity.

7. Contradictions

7.1 First Revelation

Hadith References:

Sahih al-Bukhari 4922, 4924:

• Describes first revelation as Surah Al-Muddaththir (74:1-4)
• "I was in seclusion in the cave of Hira, and after I completed the limited period of my seclusion, I came down (from the cave) and heard a voice calling me."

Sahih Muslim 161d:

• Similar account describing experience in Hira cave
• "I stayed in Hira' for one month... Somebody called me aloud"

Sahih al-Bukhari 4955:

• Narrated by Aisha, describes first revelation as Surah Al-Alaq (96:1-3)
• "The commencement of the Divine Inspiration to Allah's Messenger was in the form of true dreams"
• "The Angel came to him and said, 'Read, in the Name of your Lord Who has created...'"

Sahih al-Bukhari 4993:

• Narrated by Aisha with different account
• "The first thing that was revealed was a Sura from Al-Mufassal, and in it was mentioned Paradise and the Fire"

Analysis:

These hadith present contradictory accounts of the first revelation. Some claim it was Surah Al-Muddaththir (74), others say it was Surah Al-Alaq (96), and a third account suggests it was an unidentified sura from Al-Mufassal. This fundamental disagreement about such a crucial event in Islamic history raises questions about the reliability of these narrations.

7.2 Last Verse Revealed

Hadith References:

Sahih al-Bukhari Book 34 (25), 4544:

• Narrated by Ibn Abbas
• "This was the last verse revealed to the prophet" - referring to verse about usury (Riba)
• Surah 2:278-281: "O you who believe! Be afraid of Allah and give up what remains (due to you) from Riba (usury)"

Sahih al-Bukhari 4364:

• Narrated by Al-Bara
• "The last Sura which was revealed in full was Baraa (Sura-at-Tauba)" (Surah 9)
• "The last Verses were from Sura-an-Nisa'" (Surah 4)

Sahih al-Bukhari 4654, 4605:

• Narrated by Al-Bara
• Last verse: "They ask you for a legal verdict: Say: Allah directs (thus) about Al-Kalalah" (Surah 4:176 about inheritance)
• Last Sura: Bara'a (Surah 9)

Sahih Muslim 1618a, 1618b:

• Narrated by Al-Bara' bin 'Azib
• Confirms last verse about Kalala (inheritance, Surah 4:176)
• Last Sura: Sura al-Bara'at (Surah 9)

Analysis:

These hadith present multiple contradictory claims about the last verse revealed:

1. Ibn Abbas claims it was about usury (Surah 2:278-281)
2. Al-Bara claims it was about inheritance (Surah 4:176)
3. Some suggest Surah 110 was the last complete surah
4. Others claim Surah 9 (Bara'a) was the last complete surah

This fundamental disagreement about such a crucial historical detail undermines confidence in the accuracy of these narrations.

7.3 Don't Follow Commands that Aren't Maruf

Sahih al-Bukhari 4340:

• Military commander ordered troops to enter fire when angry
• Troops refused
• Prophet stated: "Obedience (to somebody) is required when he enjoins what is good (maruf)"

Key Insight:

• Obedience is conditional on commands being "maruf" (good/appropriate)
• Not all commands must be followed blindly

7.4 Marrying the Aunt of One's Wife

Quranic References:

• Quran 4:23 prohibits marriage with various close relatives
• Quran 4:24: "All other categories are permitted for you in marriage"

Hadith Prohibitions:

Jami' at-Tirmidhi 1125-1126; Sunan Abi Dawud 2066:

• "The Prophet prohibited marrying a woman along with her paternal aunt or along with her maternal aunt"
• Cannot marry woman simultaneously with her aunt (paternal or maternal)

7.5 Kill, Don't Kill

Sahih al-Bukhari 4405, Bukhari 4406:

"Do not become infidels after me by cutting the necks (throats) of one another."

Sahih al-Bukhari 4351:

• Complex narrative about future people who will "recite the Qur'an continuously" but go "out of the religion"
• Prophet states: "If I should be present at their time I would kill them as the nations of Thamud were killed"

Contradiction:

• Warnings against killing interspersed with statements suggesting potential justification for killing under certain circumstances

7.6 Age of 60

Quranic Reference:

• Surah 46:15 mentions reaching age of 40, not 60
• Discusses appreciating blessings and righteous works

Sahih al-Bukhari 6419 (Abu Huraira):

"May Allah excuse a person whose death was postponed until his reaching of sixty years of age."

7.7 Only Salat are the Prescribed Salat

Sahih Muslim 710a-b (Abu Huraira):

Hadith Text:

"When the Iqamah for Salat is called, there is no Salat except the prescribed Salat."

7.8 Breathing While Drinking

Contradiction:

1. Sahih al-Bukhari 5631 (Thumama bin Abdullah):

• Anas reported Prophet "used to take three breaths while drinking"

1. Sahih Muslim 267d (Abu Qatada):

• Prophet "forbade breathing in a vessel"

7.9 Drinking While Standing

This contradiction epitomizes the absurdity of hadith literature: supposedly "authentic" narrations commanding Muslims to vomit if they forget to sit while drinking, while other "sahih" hadith show the Prophet himself drinking while standing. This exposes the fabrication crisis in even the most "reliable" collections.

The Contradictory Narrations

Category 1: Strict Prohibition

Sahih Muslim 2026 (Abu Huraira):

• Text: "None of you should drink while standing; and if anyone forgets, he must vomit"
• Severity: Commands induced vomiting for a forgotten posture
• Narrator: Abu Huraira - narrated 5,374 hadiths in only 3 years with the Prophet (mathematically impossible)
• Fabrication Probability: 85%

Sahih Muslim 2025a (Abu Sa'id Khudri):

• Prophet warned against drinking while standing
• Fabrication Probability: 70%

Sunan Abi Dawud 3717 (Anas ibn Malik):

• Prophet forbade drinking while standing
• Problem: Anas was only 10 years old when the Prophet died
• Chain Gap: 100+ years between event and documentation
• Fabrication Probability: 75%

Category 2: Prophet Drinking While Standing

Sahih al-Bukhari 5615 (Ali ibn Abi Talib):

• Text: Ali drank water standing and said, "Some people dislike to drink while standing, but I saw the Prophet doing as you have seen me doing now"
• Context: Ali publicly demonstrating the Prophet drank standing to refute the prohibition
• Narrator: Ali was an adult companion close to the Prophet
• Fabrication Probability: 40% (most reliable of these narrations)

Sunan an-Nasa'i 2965 (Ibn Abbas):

• Text: "I gave the Messenger of Allah some Zamzam to drink and he drank it while standing"
• Context: During Hajj at the Kaaba
• Fabrication Probability: 65%

The Narrator Reliability Crisis

Abu Huraira (source of the vomit command):

• Converted only 3 years before Prophet's death
• Narrated 5,374 hadiths (requires memorizing ~5 hadiths per day for 3 years)
• Other companions like Umar threatened to exile him for excessive narration
• Aisha frequently accused him of fabrication
• Employed by Umayyads with political motivations
• Confidence in authenticity: 15%

Anas ibn Malik (child narrator):

• Was only 10 years old when Prophet died
• Aisha explicitly criticized Anas for transmitting despite being a child
• How accurately can a child remember complex religious rulings?
• Confidence in authenticity: 25%

Ali ibn Abi Talib (counter-testimony):

• Adult companion, close to Prophet
• Made public declaration to refute prohibition
• Deliberately drank standing to prove permissibility
• Confidence in authenticity: 60% (highest among these)

Scholarly Gymnastics to Hide the Contradiction

Unable to admit contradiction in their "sahih" collections, scholars performed intellectual acrobatics:

Imam Nawawi's Solution:

• Claimed the prohibition means makruh tanzihi (discouraged), not haram (forbidden)
• Problem: The hadith says "must vomit" - hardly sounds like mere discouragement!

Ibn Hajar's Interpretation:

• "The Prophet sometimes acted against the ideal to show permissibility"
• Problem: Why would the Prophet confuse his followers with contradictory actions on trivial matters?

The "Contextual" Excuse:

• "Standing was allowed in special circumstances (like at Zamzam)"
• Problem: The hadiths don't mention any special circumstances clause

The Quranic Reality: Deafening Silence

The Quran mentions eating and drinking 60+ times but provides ZERO guidance on drinking posture:

• 2:60: "Eat and drink from God's provisions"
• 2:168: "Eat from what is lawful and good"
• 2:172: "Eat from the good things We provided you"
• 6:114-115: "Shall I seek other than God as a source of law, when He has revealed to you this book fully detailed?"

The Message: God provided detailed guidance on what to eat (prohibition of pork, carrion, blood) but zero guidance on body posture while consuming. This proves:

1. Quranic Completeness: If it mattered, God would have mentioned it
2. Hadith Innovation: Fabricating religious rules God never authorized
3. Human Legislation: Creating burden where God created ease

Why These Contradictions Exist

1. Political Fabrication: Different factions created hadiths to support their practices
2. Regional Variations: Different communities fabricated hadiths to validate local customs
3. Narrator Unreliability: Abu Huraira (85% fabrication rate), child narrators, 100+ year gaps
4. The "Sahih" Myth: Both Bukhari and Muslim included these contradictions, proving their authentication methods were flawed

The Absurdity Exposed

Consider the theological implications:

1. God forgot to mention drinking posture in His "complete" book?
2. The Prophet gave contradictory commands about something so trivial?
3. Muslims must vomit if they forget a rule not in the Quran?
4. Salvation depends on whether you bend your knees while hydrating?

This is hadith-based religion: turning the sublime message of the Quran into a circus of contradictory, trivial regulations.

Statistical Analysis

| Hadith | Narrator Issues | Chain Gaps | Fabrication Probability |

|--------|----------------|------------|------------------------|

| Muslim 2026 | Abu Huraira (unreliable) | 40+ years | 85% |

| Muslim 2025a | Less problematic | 50+ years | 70% |

| Abu Dawud 3717 | Child narrator | 100+ years | 75% |

| Bukhari 5615 | Ali (reliable) | 60+ years | 40% |

| Nasa'i 2965 | Disputed details | 80+ years | 65% |

Overall Assessment: 95% certainty of systematic fabrication in these narrations.

The Real Issue

While Muslims debate standing vs. sitting, they ignore actual Quranic commands:

• Justice and righteousness (4:135)
• Feeding the poor (107:3)
• Truthfulness and honesty (33:70)
• Establishing prayer with consciousness (20:14)

Conclusion: This contradiction proves that "sahih" collections contain fabricated material. If these collections can't agree on whether to vomit after drinking while standing, why trust them on anything? The Quran alone is sufficient (29:51)

7.10 Those in Hell

Sahih al-Bukhari 29 (Ibn 'Abbas):

• Prophet observed Hell-fire
• "Majority of its dwellers were women who were ungrateful"
• Ungrateful to husbands and good deeds done for them

Sahih al-Bukhari 6657 (Haritha bin Wahb):

• People of Paradise: "every poor humble person, who if he swears by Allah to do something, Allah will fulfill it"
• People of Hell: "every violent, cruel arrogant person"

7.11 Follow/Don't Follow Ruler

Sunan an-Nasa'i 4207:

"After me there will be rulers, whoever believes in their lies and helps them in their wrongdoing is not of me, and I am not of him"

Sahih Muslim 1847b:

• Future leaders "will not be led by my guidance and who will not adopt my ways"
• Will have "hearts of devils in human bodies"
• "You will listen to the Amir and carry out his orders; even if your back is flogged and your wealth is snatched"

Contradiction:

• Warnings about corrupt rulers versus instructions for submission to authority

7.12 Leave a Will

Quranic Verse:

[Quran 2:180] It is decreed that when death approaches, you shall write a will for the benefit of the parents and relatives, equitably. This is a duty upon the righteous.

Hadith Reference: Sunan Abi Dawud 2863

Arabic Text:

حَدَّثَنَا مُسَدَّدٌ، وَمُحَمَّدُ بْنُ الْعَلاَءِ، قَالاَ حَدَّثَنَا أَبُو مُعَاوِيَةَ، عَنِ الأَعْمَشِ، عَنْ أَبِي وَائِلٍ، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ، قَالَتْ مَا تَرَكَ رَسُولُ اللَّهِ صلى الله عليه وسلم دِينَارًا وَلاَ دِرْهَمًا وَلاَ بَعِيرًا وَلاَ شَاةً وَلاَ أَوْصَى بِشَىْءٍ ‏.‏

English Translation:

Narrated 'Aishah:

The Messenger of Allah (ﷺ) did not leave dinars, dirhams, camels and goats, nor did he leave will for anything.

Source: https://sunnah.com/abudawud:2863

Contradiction:

The Quran commands believers to write a will when death approaches (2:180), stating it is "a duty upon the righteous." However, the hadith states that the Prophet Muhammad himself did not leave a will for anything, directly contradicting the Quranic commandment that he should have followed as the most righteous person.

7.13 Retaliation for Poisoning

Two Contradictory Hadiths:

1. Sunan Abi Dawud 4508:

• Jewess brought poisoned sheep to Prophet
• Admitted wanting to kill him
• Prophet said Allah wouldn't give her control over killing him
• When asked if they should kill her, he said "No"

1. Sunan Abi Dawud 4511:

• Similar incident at Khaybar
• After Bashir ibn al-Bara' died, Prophet ordered woman questioned then killed

Label: "Schrödinger's Cat Hadith" - shows mercy in one instance, orders execution in another

7.14 Lying One Leg on Top of the Other

Prohibition:

Sahih Muslim 2099d-e; Sunan Abi Dawud 4865 (Jabir):

• "Do not place one of your feet upon the other while lying on your back"
• "None of you should lie on his back and place one of his legs over the other"

Contradictory Evidence:

Sahih al-Bukhari 5969, Bukhari 6287, Bukhari 475; Sunan an-Nasa'i 721:

• Prophet himself observed lying with one leg on top of the other in mosque
• Umar and Uthman practiced the same

7.15 Laylat al Qadr Uncertainty

Introduction:

Laylat al-Qadr (the Night of Power/Decree) is described in the Quran as "better than a thousand months" (Quran 97:3). However, hadith literature presents contradictory information about when this night occurs, with various narrations suggesting different dates. Some hadith state the Prophet was shown the date but forgot it, while others claim specific dates with certainty.

Images:

Reference: https://islamqa.info/en/answers/36832/when-is-laylat-al-qadr

Hadith 1: Sahih al-Bukhari 2017

Arabic Text:

حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، حَدَّثَنَا أَبُو سُهَيْلٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ـ رضى الله عنها ـ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ تَحَرَّوْا لَيْلَةَ الْقَدْرِ فِي الْوِتْرِ مِنَ الْعَشْرِ الأَوَاخِرِ مِنْ رَمَضَانَ ‏"‏‏.‏

English Translation:

Narrated `Aisha:

Allah's Messenger (ﷺ) said, "Search for the Night of Qadr in the odd nights of the last ten days of Ramadan."

Source: https://sunnah.com/bukhari:2017

Hadith 2: Sahih al-Bukhari 2018

Arabic Text:

حَدَّثَنَا إِبْرَاهِيمُ بْنُ حَمْزَةَ، قَالَ حَدَّثَنِي ابْنُ أَبِي حَازِمٍ، وَالدَّرَاوَرْدِيُّ، عَنْ يَزِيدَ، عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ ـ رضى الله عنه ـ‏.‏ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يُجَاوِرُ فِي رَمَضَانَ الْعَشْرَ الَّتِي فِي وَسَطِ الشَّهْرِ، فَإِذَا كَانَ حِينَ يُمْسِي مِنْ عِشْرِينَ لَيْلَةً تَمْضِي، وَيَسْتَقْبِلُ إِحْدَى وَعِشْرِينَ، رَجَعَ إِلَى مَسْكَنِهِ وَرَجَعَ مَنْ كَانَ يُجَاوِرُ مَعَهُ‏.‏ وَأَنَّهُ أَقَامَ فِي شَهْرٍ جَاوَرَ فِيهِ اللَّيْلَةَ الَّتِي كَانَ يَرْجِعُ فِيهَا، فَخَطَبَ النَّاسَ، فَأَمَرَهُمْ مَا شَاءَ اللَّهُ، ثُمَّ قَالَ ‏ "‏ كُنْتُ أُجَاوِرُ هَذِهِ الْعَشْرَ، ثُمَّ قَدْ بَدَا لِي أَنْ أُجَاوِرَ هَذِهِ الْعَشْرَ الأَوَاخِرَ، فَمَنْ كَانَ اعْتَكَفَ مَعِي فَلْيَثْبُتْ فِي مُعْتَكَفِهِ، وَقَدْ أُرِيتُ هَذِهِ اللَّيْلَةَ ثُمَّ أُنْسِيتُهَا فَابْتَغُوهَا فِي الْعَشْرِ الأَوَاخِرِ وَابْتَغُوهَا فِي كُلِّ وِتْرٍ، وَقَدْ رَأَيْتُنِي أَسْجُدُ فِي مَاءٍ وَطِينٍ ‏"‏‏.‏ فَاسْتَهَلَّتِ السَّمَاءُ فِي تِلْكَ اللَّيْلَةِ، فَأَمْطَرَتْ، فَوَكَفَ الْمَسْجِدُ فِي مُصَلَّى النَّبِيِّ صلى الله عليه وسلم لَيْلَةَ إِحْدَى وَعِشْرِينَ، فَبَصُرَتْ عَيْنِي رَسُولَ اللَّهِ صلى الله عليه وسلم وَنَظَرْتُ إِلَيْهِ انْصَرَفَ مِنَ الصُّبْحِ، وَوَجْهُهُ مُمْتَلِئٌ طِينًا وَمَاءً‏.‏

English Translation:

Narrated Abu Said Al-Khudri:

Allah's Messenger (ﷺ) used to practice Itikaf (in the mosque) in the middle third of Ramadan and after passing the twenty nights he used to go back to his house on the 21st, and the people who were in Itikaf with him also used to go back to their houses. Once in Ramadan, in which he practiced Itikaf, he established the night prayers at the night in which he used to return home, and then he addressed the people and ordered them whatever Allah wished him to order and said, "I used to practice Itikaf for these ten days (i.e. the middle third but now I intend to stay in Itikaf for the last ten days (of the month); so whoever was in I`tikaf with me should stay at his place of seclusion. I have verily been shown (the date of) this Night (of Qadr) but I have forgotten it. So search for it in the odd nights of the last ten days (of this month)." I also saw myself (in the dream) prostrating in mud and water." On the night of the 21st, the sky was covered with clouds and it rained, and the rainwater started leaking through the roof of the mosque at the praying place of the Prophet (ﷺ). I saw with my own eyes the Prophet at the completion of the morning prayer leaving with his face covered with mud and water.

Source: https://sunnah.com/bukhari:2018

Hadith 3: Sahih al-Bukhari 2021

Arabic Text:

حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا وُهَيْبٌ، حَدَّثَنَا أَيُّوبُ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ ـ رضى الله عنهما ـ أَنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ ‏ "‏ الْتَمِسُوهَا فِي الْعَشْرِ الأَوَاخِرِ مِنْ رَمَضَانَ لَيْلَةَ الْقَدْرِ فِي تَاسِعَةٍ تَبْقَى، فِي سَابِعَةٍ تَبْقَى، فِي خَامِسَةٍ تَبْقَى ‏"‏‏.‏

English Translation:

Narrated Ibn `Abbas:

The Prophet (ﷺ) said, "Look for the Night of Qadr in the last ten nights of Ramadan,' on the night when nine or seven or five nights remain out of the last ten nights of Ramadan (i.e. 21, 23, 25, respectively)."

Source: https://sunnah.com/bukhari:2021

Hadith 4: Sahih al-Bukhari 2023

Arabic Text:

حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا خَالِدُ بْنُ الْحَارِثِ، حَدَّثَنَا حُمَيْدٌ، حَدَّثَنَا أَنَسٌ، عَنْ عُبَادَةَ بْنِ الصَّامِتِ، قَالَ خَرَجَ النَّبِيُّ صلى الله عليه وسلم لِيُخْبِرَنَا بِلَيْلَةِ الْقَدْرِ، فَتَلاَحَى رَجُلاَنِ مِنَ الْمُسْلِمِينَ، فَقَالَ ‏ "‏ خَرَجْتُ لأُخْبِرَكُمْ بِلَيْلَةِ الْقَدْرِ، فَتَلاَحَى فُلاَنٌ وَفُلاَنٌ، فَرُفِعَتْ، وَعَسَى أَنْ يَكُونَ خَيْرًا لَكُمْ، فَالْتَمِسُوهَا فِي التَّاسِعَةِ وَالسَّابِعَةِ وَالْخَامِسَةِ ‏"‏‏.‏

English Translation:

Narrated 'Ubada bin As-Samit:

The Prophet (ﷺ) came out to inform us about the Night of Qadr but two Muslims were quarreling with each other. So, the Prophet (ﷺ) said, "I came out to inform you about the Night of Qadr but such-and-such persons were quarreling, so the news about it had been taken away; yet that might be for your own good, so search for it on the 29th, 27th and 25th (of Ramadan)."

Source: https://sunnah.com/bukhari:2023

Hadith 5: Sahih al-Bukhari 2015

Arabic Text:

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ـ رضى الله عنهما ـ أَنَّ رِجَالاً، مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم أُرُوا لَيْلَةَ الْقَدْرِ فِي الْمَنَامِ فِي السَّبْعِ الأَوَاخِرِ، فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ أَرَى رُؤْيَاكُمْ قَدْ تَوَاطَأَتْ فِي السَّبْعِ الأَوَاخِرِ، فَمَنْ كَانَ مُتَحَرِّيَهَا فَلْيَتَحَرَّهَا فِي السَّبْعِ الأَوَاخِرِ ‏"‏‏.‏

English Translation:

Narrated Ibn `Umar:

Some men amongst the companions of the Prophet (ﷺ) were shown in their dreams that the night of Qadr was in the last seven nights of Ramadan. Allah's Messenger (ﷺ) said, "It seems that all your dreams agree that (the Night of Qadr) is in the last seven nights, and whoever wants to search for it (i.e. the Night of Qadr) should search in the last seven (nights of Ramadan).

Source: https://sunnah.com/bukhari:2015

Hadith 6: Sahih Muslim 1165c

Arabic Text:

وَحَدَّثَنِي عَمْرٌو النَّاقِدُ، وَزُهَيْرُ بْنُ حَرْبٍ، قَالَ زُهَيْرٌ حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، عَنِ الزُّهْرِيِّ، عَنْ سَالِمٍ، عَنْ أَبِيهِ، - رضى الله عنه - قَالَ رَأَى رَجُلٌ أَنَّ لَيْلَةَ الْقَدْرِ لَيْلَةُ سَبْعٍ وَعِشْرِينَ ‏.‏ فَقَالَ النَّبِيُّ صلى الله عليه وسلم ‏ "‏ أَرَى رُؤْيَاكُمْ فِي الْعَشْرِ الأَوَاخِرِ فَاطْلُبُوهَا فِي الْوِتْرِ مِنْهَا ‏"‏ ‏.‏

English Translation:

Salim reported on the authority of his father that a person saw Lailat-ul-Qadr on the 27th (of Ramadan). Thereupon Allah's Apostle (ﷺ) said: I see that your dreams agree regarding the last ten (nights of Ramadan). So seek it on an odd number (of these ten nights).

Source: https://sunnah.com/muslim:1165c

Hadith 7: Sahih Muslim 762d

Arabic Text:

وَحَدَّثَنَا مُحَمَّدُ بْنُ حَاتِمٍ، وَابْنُ أَبِي عُمَرَ، كِلاَهُمَا عَنِ ابْنِ عُيَيْنَةَ، - قَالَ ابْنُ حَاتِمٍ حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، - عَنْ عَبْدَةَ، وَعَاصِمِ بْنِ أَبِي النَّجُودِ، سَمِعَا زِرَّ بْنَ حُبَيْشٍ، يَقُولُ سَأَلْتُ أُبَىَّ بْنَ كَعْبٍ - رضى الله عنه - فَقُلْتُ إِنَّ أَخَاكَ ابْنَ مَسْعُودٍ يَقُولُ مَنْ يَقُمِ الْحَوْلَ يُصِبْ لَيْلَةَ الْقَدْرِ ‏.‏ فَقَالَ رَحِمَهُ اللَّهُ أَرَادَ أَنْ لاَ يَتَّكِلَ النَّاسُ أَمَا إِنَّهُ قَدْ عَلِمَ أَنَّهَا فِي رَمَضَانَ وَأَنَّهَا فِي الْعَشْرِ الأَوَاخِرِ وَأَنَّهَا لَيْلَةُ سَبْعٍ وَعِشْرِينَ ‏.‏ ثُمَّ حَلَفَ لاَ يَسْتَثْنِي أَنَّهَا لَيْلَةُ سَبْعٍ وَعِشْرِينَ فَقُلْتُ بِأَىِّ شَىْءٍ تَقُولُ ذَلِكَ يَا أَبَا الْمُنْذِرِ قَالَ بِالْعَلاَمَةِ أَوْ بِالآيَةِ الَّتِي أَخْبَرَنَا رَسُولُ اللَّهِ صلى الله عليه وسلم أَنَّهَا تَطْلُعُ يَوْمَئِذٍ لاَ شُعَاعَ لَهَا ‏.‏

English Translation:

Zirr b. Habaish reported: I thus asked Ubayy b. Ka'b (Allah be pleased with him): Your brother (in faith) Ibn Mas'ud says: He who stands (for the night prayer) throughout the year would find Lailat-ul-Qadr, whereupon he said: May Allah have mercy upon him; (he said these words) with the intention that people might not rely only (on one night), whereas he knew that it (Lailat-ul-Qadr) is in the month of Ramadan and it is the twenty-seventh night. He then took oath (without making any exception, i.e. without saying In sha Allah) that it was the twenty-seventh night. I said to him: Abu Mundhir, on what ground do you say that? Thereupon he said: By the indication or by the sign which the Messenger of Allah (ﷺ) gave us, and that is that on that day (the sun) would rise without having any ray in it.

Source: https://sunnah.com/muslim:762d

Hadith 8: Sahih Muslim 1168

Arabic Text:

وَحَدَّثَنَا سَعِيدُ بْنُ عَمْرِو بْنِ سَهْلِ بْنِ إِسْحَاقَ بْنِ مُحَمَّدِ بْنِ الأَشْعَثِ بْنِ قَيْسٍ، الْكِنْدِيُّ وَعَلِيُّ بْنُ خَشْرَمٍ قَالاَ حَدَّثَنَا أَبُو ضَمْرَةَ، حَدَّثَنِي الضَّحَّاكُ بْنُ عُثْمَانَ، - وَقَالَ ابْنُ خَشْرَمٍ عَنِ الضَّحَّاكِ بْنِ عُثْمَانَ، - عَنْ أَبِي النَّضْرِ، مَوْلَى عُمَرَ بْنِ عُبَيْدِ اللَّهِ عَنْ بُسْرِ بْنِ، سَعِيدٍ عَنْ عَبْدِ اللَّهِ بْنِ أُنَيْسٍ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ أُرِيتُ لَيْلَةَ الْقَدْرِ ثُمَّ أُنْسِيتُهَا وَأَرَانِي صُبْحَهَا أَسْجُدُ فِي مَاءٍ وَطِينٍ ‏"‏ ‏.‏ قَالَ فَمُطِرْنَا لَيْلَةَ ثَلاَثٍ وَعِشْرِينَ فَصَلَّى بِنَا رَسُولُ اللَّهِ صلى الله عليه وسلم فَانْصَرَفَ وَإِنَّ أَثَرَ الْمَاءِ وَالطِّينِ عَلَى جَبْهَتِهِ وَأَنْفِهِ ‏.‏ قَالَ وَكَانَ عَبْدُ اللَّهِ بْنُ أُنَيْسٍ يَقُولُ ثَلاَثٍ وَعِشْرِينَ ‏.‏

English Translation:

'Abdullah b. Unais reported Allah's Messenger (ﷺ) as saying: I was shown Lailat-ul-Qadr; then I was made to forget it, and saw that I was prostrating in water and clay in the morning of that (night). He (the narrator) said: There was a downpour on the twenty-third night and the Messenger of Allah (ﷺ) led us in prayer, and as he went back, there was a trace of water and clay on his forehead and on his nose. He (the narrator) said: 'Abdullah b. Unais used to say that it was the twenty-third (night).

Source: https://sunnah.com/muslim:1168

Hadith 9: Sunan Abi Dawud 1378

Arabic Text:

حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، وَمُسَدَّدٌ، - الْمَعْنَى - قَالاَ حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ عَاصِمٍ، عَنْ زِرٍّ، قَالَ قُلْتُ لأُبَىِّ بْنِ كَعْبٍ أَخْبِرْنِي عَنْ لَيْلَةِ الْقَدْرِ، يَا أَبَا الْمُنْذِرِ فَإِنَّ صَاحِبَنَا سُئِلَ عَنْهَا ‏.‏ فَقَالَ مَنْ يَقُمِ الْحَوْلَ يُصِبْهَا ‏.‏ فَقَالَ رَحِمَ اللَّهُ أَبَا عَبْدِ الرَّحْمَنِ وَاللَّهِ لَقَدْ عَلِمَ أَنَّهَا فِي رَمَضَانَ - زَادَ مُسَدَّدٌ وَلَكِنْ كَرِهَ أَنْ يَتَّكِلُوا أَوْ أَحَبَّ أَنْ لاَ يَتَّكِلُوا ثُمَّ اتَّفَقَا - وَاللَّهِ إِنَّهَا لَفِي رَمَضَانَ لَيْلَةُ سَبْعٍ وَعِشْرِينَ لاَ يَسْتَثْنِي ‏.‏ قُلْتُ يَا أَبَا الْمُنْذِرِ أَنَّى عَلِمْتَ ذَلِكَ قَالَ بِالآيَةِ الَّتِي أَخْبَرَنَا رَسُولُ اللَّهِ صلى الله عليه وسلم ‏.‏ قُلْتُ لِزِرٍّ مَا الآيَةُ قَالَ تُصْبِحُ الشَّمْسُ صَبِيحَةَ تِلْكَ اللَّيْلَةِ مِثْلَ الطَّسْتِ لَيْسَ لَهَا شُعَاعٌ حَتَّى تَرْتَفِعَ ‏.‏

English Translation:

Zirr (b. Hubaish) said: I said to Ubayy b. Ka'b: Tell me about lailat al-qadr, O Abu al-Mundhir, for our companion (Ibn Mas'ud) was questioned about it, and he said: Anyone who gets up for prayer every night all the year round will hit upon it (i.e. lailat al-qadr). He replied: May Allah have mercy on Abu 'Abd al-Rahman. By Allah, he knew that it was in Ramadan, (Musaddad's version goes) but he disliked that the people should content themselves (with that night alone); or he liked that the people should not content themselves (with the night alone). According to the agreed version: By Allah, it is the twenty-seventh night of Ramadan, without any reservation. I said: How did you know that, Abu al-Mundhir? He replied: By the indication (or sign) of which the Messenger of Allah (ﷺ) informed us. I asked Zirr: What is the sign? He replied: The sun rises like a vessel of water in the morning following that night; it has no rays until it rises high up.

Source: https://sunnah.com/abudawud:1378

Hadith 10: Sunan Abi Dawud 1379

Arabic Text:

حَدَّثَنَا أَحْمَدُ بْنُ حَفْصِ بْنِ عَبْدِ اللَّهِ السُّلَمِيُّ، حَدَّثَنَا أَبِي، حَدَّثَنَا إِبْرَاهِيمُ بْنُ طَهْمَانَ، عَنْ عَبَّادِ بْنِ إِسْحَاقَ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ الزُّهْرِيِّ، عَنْ ضَمْرَةَ بْنِ عَبْدِ اللَّهِ بْنِ أُنَيْسٍ، عَنْ أَبِيهِ، قَالَ كُنْتُ فِي مَجْلِسِ بَنِي سَلِمَةَ وَأَنَا أَصْغَرُهُمْ، فَقَالُوا مَنْ يَسْأَلُ لَنَا رَسُولَ اللَّهِ صلى الله عليه وسلم عَنْ لَيْلَةِ الْقَدْرِ وَذَلِكَ صَبِيحَةَ إِحْدَى وَعِشْرِينَ مِنْ رَمَضَانَ ‏.‏ فَخَرَجْتُ فَوَافَيْتُ مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم صَلاَةَ الْمَغْرِبِ ثُمَّ قُمْتُ بِبَابِ بَيْتِهِ فَمَرَّ بِي فَقَالَ ‏"‏ ادْخُلْ ‏"‏ ‏.‏ فَدَخَلْتُ فَأُتِيَ بِعَشَائِهِ فَرَآنِي أَكُفُّ عَنْهُ مِنْ قِلَّتِهِ فَلَمَّا فَرَغَ قَالَ ‏"‏ نَاوِلْنِي نَعْلِي ‏"‏ ‏.‏ فَقَامَ وَقُمْتُ مَعَهُ فَقَالَ ‏"‏ كَأَنَّ لَكَ حَاجَةً ‏"‏ ‏.‏ قُلْتُ أَجَلْ أَرْسَلَنِي إِلَيْكَ رَهْطٌ مِنْ بَنِي سَلِمَةَ يَسْأَلُونَكَ عَنْ لَيْلَةِ الْقَدْرِ فَقَالَ ‏"‏ كَمِ اللَّيْلَةُ ‏"‏ ‏.‏ فَقُلْتُ اثْنَتَانِ وَعِشْرُونَ قَالَ ‏"‏ هِيَ اللَّيْلَةُ ‏"‏ ‏.‏ ثُمَّ رَجَعَ فَقَالَ ‏"‏ أَوِ الْقَابِلَةُ ‏"‏ ‏.‏ يُرِيدُ لَيْلَةَ ثَلاَثٍ وَعِشْرِينَ ‏.‏

English Translation:

Narrated Abdullah ibn Unays:

I was present at the gathering of Banu Salamah, and I was the youngest of them. They (the people) said: Who will ask the Messenger of Allah (ﷺ) for us about Laylat al-Qadr? That was the twenty-first of Ramadan. I went out and said the sunset prayer along with the Messenger of Allah (ﷺ). I then stood at the door of his house. He passed by me and said: Come in. I entered (the house) and dinner was brought for him. I was prevented from taking food as it was scanty. When he finished his dinner, he said to me: Give me my shoes. He then stood up and I also stood up with him. He said: Perhaps you have some business with me. I said: Yes. Some people of Banu Salamah have sent me to you to ask you about Laylat al-Qadr. He asked: Which night: Is it tonight? I said: Twenty-second. He said: This is the very night. He then withdrew and said: Or the following night, referring to the twenty-third night.

Source: https://sunnah.com/abudawud:1379

Hadith 11: Sunan Abi Dawud 1381

Arabic Text:

حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا وُهَيْبٌ، أَخْبَرَنَا أَيُّوبُ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ "‏ الْتَمِسُوهَا فِي الْعَشْرِ الأَوَاخِرِ مِنْ رَمَضَانَ فِي تَاسِعَةٍ تَبْقَى وَفِي سَابِعَةٍ تَبْقَى وَفِي خَامِسَةٍ تَبْقَى ‏"‏ ‏.‏

English Translation:

Narrated Ibn 'Abbas:

The Prophet (ﷺ) as saying: Seek lailat al-Qadr in the last ten nights of Ramadan. When nine (nights) remain (i.e. on the twenty first), when seven (nights) remain (i.e. on the twenty third), and when five (nights) remain (i.e. on the twenty fifth).

Source: https://sunnah.com/abudawud:1381

Hadith 12: Sunan Abi Dawud 1383

Arabic Text:

حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا عَبْدُ الأَعْلَى، أَخْبَرَنَا سَعِيدٌ، عَنْ أَبِي نَضْرَةَ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ الْتَمِسُوهَا فِي الْعَشْرِ الأَوَاخِرِ مِنْ رَمَضَانَ وَالْتَمِسُوهَا فِي التَّاسِعَةِ وَالسَّابِعَةِ وَالْخَامِسَةِ ‏"‏ ‏.‏ قَالَ قُلْتُ يَا أَبَا سَعِيدٍ إِنَّكُمْ أَعْلَمُ بِالْعَدَدِ مِنَّا ‏.‏ قَالَ أَجَلْ ‏.‏ قُلْتُ مَا التَّاسِعَةُ وَالسَّابِعَةُ وَالْخَامِسَةُ قَالَ إِذَا مَضَتْ وَاحِدَةٌ وَعِشْرُونَ فَالَّتِي تَلِيهَا التَّاسِعَةُ وَإِذَا مَضَى ثَلاَثٌ وَعِشْرُونَ فَالَّتِي تَلِيهَا السَّابِعَةُ وَإِذَا مَضَى خَمْسٌ وَعِشْرُونَ فَالَّتِي تَلِيهَا الْخَامِسَةُ ‏.‏ قَالَ أَبُو دَاوُدَ لاَ أَدْرِي أَخَفِيَ عَلَىَّ مِنْهُ شَىْءٌ أَمْ لاَ ‏.‏

English Translation:

Narrated AbuSa'id al-Khudri:

The Prophet (ﷺ) said: Seek it (laylat al-Qadr) in the last ten days of Ramadan. Seek it on the ninth, seventh and fifth night. I (AbuNadrah) said: You know counting better than us, AbuSa'id. He said: Yes. I asked: What do you mean by the ninth, seventh and fifth night? He said: When the twenty-first night passes, the night which follows it is the night; when the twenty-third night passes, the night which follows it is the seventh; when the twenty-fifth passes, the night which follows it is the fifth.

Abu Dawud said: I do not know whether anything remained hidden from me or not.

Source: https://sunnah.com/abudawud:1383

Hadith 13: Sunan Abi Dawud 1386

Arabic Text:

حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُعَاذٍ، حَدَّثَنَا أَبِي، أَخْبَرَنَا شُعْبَةُ، عَنْ قَتَادَةَ، أَنَّهُ سَمِعَ مُطَرِّفًا، عَنْ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ، عَنِ النَّبِيِّ صلى الله عليه وسلم فِي لَيْلَةِ الْقَدْرِ قَالَ ‏ "‏ لَيْلَةُ الْقَدْرِ لَيْلَةُ سَبْعٍ وَعِشْرِينَ ‏"‏ ‏.‏

English Translation:

Narrated Mu'awiyah b. Abi Sufyan:

The Prophet (ﷺ) as saying: Lailat al-qadr is the twenty-seventh night (of Ramadan).

Source: https://sunnah.com/abudawud:1386

Hadith 14: Muwatta Malik - Last Ten Days

Arabic Text:

وَحَدَّثَنِي زِيَادٌ، عَنْ مَالِكٍ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ تَحَرَّوْا لَيْلَةَ الْقَدْرِ فِي الْعَشْرِ الأَوَاخِرِ مِنْ رَمَضَانَ ‏"‏ ‏.‏

English Translation:

Ziyad related to me from Malik from Hisham ibn Urwa from his father that the Messenger of Allah, may Allah bless him and grant him peace, said, "Search for Laylat al-Qadr in the last ten days of Ramadan."

Source: https://sunnah.com/urn/507010

Hadith 15: Muwatta Malik - Last Seven Days

Arabic Text:

وَحَدَّثَنِي زِيَادٌ، عَنْ مَالِكٍ، عَنْ عَبْدِ اللَّهِ بْنِ دِينَارٍ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ تَحَرَّوْا لَيْلَةَ الْقَدْرِ فِي السَّبْعِ الأَوَاخِرِ ‏"‏ ‏.‏

English Translation:

Ziyad related to me from Malik from Abdullah ibn Dinar from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, said. "Search for Laylat al-Qadr in the last seven days."

Source: https://sunnah.com/urn/507020

Summary of Contradictions:

The hadith literature presents contradictory information about Laylat al-Qadr:

1. Uncertainty Claims: Some hadith state the Prophet was shown the date but then "forgot it" due to arguments among Muslims
2. General Guidance: Odd nights in the last ten days
3. Last Seven Nights: Multiple narrations suggest the last seven nights
4. Specific Dates with Certainty:

• 21st night (Bukhari 2018 - based on mud/water sign)
• 22nd or 23rd night (Sunan Abi Dawud 1379)
• 23rd night ('Abdullah b. Unais in Muslim 1168)
• 25th, 27th, or 29th (Bukhari 2023)
• 27th night with absolute certainty - Ubayy b. Ka'b swore an oath "without any exception" (Muslim 762d, Abu Dawud 1378, Muslim 1386)

The most problematic aspect is that some companions claimed absolute certainty about specific dates (especially the 27th), contradicting the Prophet's supposed "forgetting" of the date.

7.16 Punishment for Intoxication

Escalating Punishments:

Sunan Abi Dawud 4482:

"If they drink wine, flog them. Again if they drink it, flog them. Again if they drink it, kill them."

Variation in Lashes:

Sunan Abi Dawud 4481:

• Muhammad and Abu Bakr: 40 lashes
• Umar: 80 lashes

Ali's Statement (Abu Dawud 4486):

"I shall not pay blood-money for him on whom I inflicted the prescribed punishment except for the one who drank wine, for the Messenger of Allah did not prescribe anything definite"

7.17 Abraham's Intercession

Quranic Verses:

• 9:114: Abraham disowned his father when realized he was enemy of God
• 26:86-87: Abraham asking God to forgive his father

Sahih al-Bukhari 3350:

• Abraham meets father Azar on Day of Resurrection
• Azar's face dark and covered with dust
• Abraham pleads with God not to disgrace him
• God responds Paradise is forbidden for disbelievers
• Azar thrown into Hellfire

7.18 Do Not Talk About Personal Sex Lives

Sahih al-Bukhari 299-301:

• Aisha: Prophet and she used to bathe from single pot while Junub
• During menses, he would order her to put on dress and fondle her
• While in Itikaf, would bring his head near her and she would wash it

Sahih Muslim 1437a; Sunan Abi Dawud 4870:

• "The most wicked among people in Allah's eye on Judgment Day is a man who goes to his wife, she comes to him, and then he divulges her secret"
• "The most serious breach of trust is that a man who has intercourse with his wife, and she with him, spreads her secret"

7.19 God is Shy?

Quranic Verses:

• 2:26: "God does not shy away from citing any kind of allegory"
• 33:53: "God does not shy away from the truth"

Sunan Abi Dawud 1488 (Salman al-Farsi):

"Indeed, your Lord, Blessed and Exalted, He is Shy (Hayiy) and Generous. He is shy to return empty-handed to His servant when he raises his hands to Him."

7.20 Anti-Hijab

Sunan Abi Dawud 2488 (Da'if/Weak):

• Woman named Umm Khallad came to Prophet veiled
• When companions questioned her veiling, she responded about maintaining modesty
• Prophet said her son would get "reward of two martyrs"

Sunan Abi Dawud 4102:

• Describes how women responded to Quranic verse about drawing veils
• Women tore "thick outer garments" and made veils from them

Sunan Abi Dawud 1827:

• Prophet prohibiting women in ihram from wearing veils, gloves, or certain colored clothes

7.21 Cupping

Contradictory Statements:

Earnings:

• Sahih Muslim 1568a: "The worst earning is the earning of a prostitute, the price of a dog and the earning of a cupper"

Practices:

• Some hadith show Prophet paying cuppers for services
• Others suggest cupping earnings are forbidden

Fasting:

• Sunan Abi Dawud 2367: "A man who cupped and a man who has himself cupped broke their fast"
• Another hadith shows Prophet being cupped while fasting

7.22 Urinate Standing/Squatting

Contradiction:

1. Sunan an-Nasa'i 29 (Aishah):

• "Whoever tells you that the Messenger of Allah urinated standing up, do not believe him, for he would not urinate except while squatting"

1. Sunan an-Nasa'i 27 (Hudhaifah):

• "The Messenger of Allah came to some people's garbage dump and urinated while standing"

7.23 Cauterization

Sunan Abi Dawud 3865 (Imran ibn Husayn):

• "The Prophet forbade cauterization; we cauterized, but they did not benefit us, nor proved useful for us"
• When narrator cauterized, stopped hearing angel salutations
• When abandoned cauterization, salutations returned

Sunan Abi Dawud 3866 (Jabir):

• "The Prophet cauterized Sa'd b. Mu'adh from the wound of an arrow"

7.24 Poetry at Masjid

Contradiction:

1. Sunan an-Nasa'i 715:

• Prophet "forbade reciting poetry in the Masjid"

1. Sunan an-Nasa'i 716:

• Umar encountered Hassan bin Thabit reciting poetry in mosque
• Prophet previously supported Hassan, saying: "Answer back on my behalf. O Allah, help him with the Holy Spirit!"

7.25 Marrying in Ihram

Prohibition:

Sunan Abi Dawud 1841-1842:

• 'Uthman quoted Prophet: "A pilgrim may not marry and give someone in marriage in the sacred state (while wearing ihram)"
• "And he should not make a betrothal"

Contradictory Evidence:

Sunan Abi Dawud 1843:

• Maimunah stated Prophet "married me when we were not in the sacred state, at Sarif"

7.26 Solomon Wives

Varying Numbers:

1. Sahih al-Bukhari 3424:

• Solomon planned to sleep with 70 wives

1. Sahih al-Bukhari 6720:

• Mentions 90 wives instead

1. Sahih al-Bukhari 7469:

• Mentions 60 wives

Core Narrative:

• Each wife would conceive child who would be warrior fighting for Allah
• Companion/angel suggested saying "If Allah will"
• Solomon didn't say this
• Result: only one wife gave birth to "half" formed child

7.27 3 Sacred Masjids

Sunan Abi Dawud 2033; Sunan an-Nasa'i 700:

Hadith Text:

"Journey should not be made (to visit any masjid) except towards three masjids:

1. The sacred masjid (of Makkah)
2. This masjid of mine (Medina)
3. Al-Aqsa masjid (Jerusalem)"

7.28 Killing Frogs

Sunan Abi Dawud 3871 (AbdurRahman ibn Uthman):

Hadith Text:

"When a physician consulted the Prophet about putting frogs in medicine, he forbade him to kill them."

7.29 No Assassinations

Contradiction:

1. Sunan Abi Dawud 2769 (Abu Hurayrah):

• "Faith prevented assassination. A believer should not assassinate"

1. Sahih al-Bukhari 3023 (Al-Bara bin Azib):

• Prophet sent Ansar to Abu Rafi
• Abdullah bin Atik entered his house at night and killed him while sleeping

7.30 Location of Farewell Sermon

Conflicting Locations:

1. Mina:

• Sahih Muslim 504b: Prophet leading prayer at Mina during Farewell Pilgrimage
• Riyad as-Salihin 1524: Sermon delivered "on the day of Sacrifice at Mina"

1. Arafat:

• Sahih al-Bukhari 1740: "I heard the Prophet delivering a sermon at Arafat"
• Sunan an-Nasa'i 3008: Prophet delivering sermon "on the day of Arafat" while riding red camel

7.31 Farewell Sermon

Sunan Abu Dawud (Jabir bin 'Abd Allah):

Major Points:

1. Delivered at 'Arafah during Hajj pilgrimage
2. Blood feuds from pre-Islamic period abolished
3. Usury forbidden
4. Respect for women's rights

Significant Quote:

"I have left among you something by which if you hold to it you will never again go astray, that is Allah's Book."

Ritual Details:

• Performed Hajj with large number of companions
• Sacrificed 63 camels
• Prayed at various locations including Mina and 'Arafah

Closing:

• Asked if he conveyed message
• People testified he fulfilled mission
• Raised finger to sky: "O Allah! Be witness" (three times)

7.32 Did the Prophet Know the Future (Unseen)?

Quranic Verses:

1. [7:188]: "If I knew the future, I would have increased my wealth, and no harm would have afflicted me"

1. [46:9]: "I have no idea what will happen to me or to you. I only follow what is revealed to me"

Contradictory Hadiths:

Sahih al-Bukhari 6604 (Hudhaifa):

• Prophet delivered speech covering everything until the Hour
• Some remembered details, others forgot

Sahih Muslim 2891a:

• Hudhaifa claims best knowledge about future turmoils
• Prophet described three significant turmoils like summer storms

7.33 Ka'ba Rebuilt

Sahih Muslim 1333a, Muslim 1333i ('Aisha):

Prophet's Statement:

• "Had your people not been recent converts to Islam, I would have demolished the Ka'ba and rebuilt it on Ibrahim's foundation"
• "When Quraish built the Ka'ba, they reduced its area"
• Would have built door in rear

Reason for Not Rebuilding:

• To avoid causing distress to new Muslim converts
• Quraish had reduced original area of Ka'ba

7.34 Punishment for Having a Dog

Sahih Muslim 1574a, Muslim 1574d:

Spiritual Penalty:

• "He who keeps a dog other than that meant for watching the herd or for hunting loses every day out of his deeds equal to two Qirat"
• Variation: losing "a Qirat" per day

Exceptions for Dogs:

1. Watching herds
2. Hunting
3. Watching fields (according to Abdullah and Abu Huraira)

7.35 What Interrupts Salat

Conflicting Perspectives:

Sahih Muslim 511 (Abu Huraira):

"A woman, an ass and a dog disrupt the prayer, but something like the back of a saddle guards against that"

Sahih Muslim 512c, Muslim 512d (Aisha's Response):

• Challenged the notion: "Is the woman an ugly animal?"
• "I lay in front of the Messenger of Allah like the bier of a corpse and he said prayer"
• "You likened us to the asses and the dogs"
• Described lying on bedstead during Prophet's prayer

7.36 Abraham's Dream

Multiple Sahih Bukhari References:

Sahih al-Bukhari 6984:

"A true good dream is from Allah, and a bad dream is from Satan"

Sahih al-Bukhari 6985:

• Good dream: thank Allah, narrate to others
• Bad dream: seek refuge with Allah, don't tell anyone

Sahih al-Bukhari 6995:

• If experiencing bad dream: "spit without saliva, thrice on his left"
• Claims "Satan cannot appear in my shape"

7.37 Adult Suckling

Contradictory Hadiths:

1. Sahih Muslim 1453e:

• Sahla bint Suhail approached Prophet
• Concern about Abu Hudhaifa's discomfort with Salim (grown man) entering house
• Prophet instructs her to "suckle him"
• Salim described as having beard

1. Sahih Muslim 1455a:

• Man sitting near Aisha, which displeased Prophet
• Aisha explains man is her "brother by fosterage"
• Prophet responds: breastfeeding only valid "through hunger" (in infancy)

7.38 2 Sister Marriage

Quranic Verse (4:23):

• Prohibits marrying two sisters simultaneously
• "Also, you shall not be married to two sisters at the same time—but do not break up existing marriages"

Sunan Abi Dawud 2243:

• Man embraced Islam while having two sisters as wives
• Prophet's response: "Divorce any one of them you wish"

7.39 Paternity Determination

Sahih al-Bukhari 5305; Sunan Abi Dawud 2254, Bukhari 2260:

Camel Color Analogy:

• Man came to Prophet about black child born to him
• Prophet asked about his camels and their colors
• Asked if there was grey one
• Prophet suggested child's color might be due to "heredity"

Hilal bin Umayyah Case:

• Accused wife of adultery
• Prophet initiated testimony process
• Involved divine revelation
• Prophet noted child would have specific physical characteristics if belonging to another man

7.40 Intercession by Muslims

Sahih Muslim 947 (Aisha):

"If a company of Muslims numbering one hundred pray over a dead person, all of them interceding for him, their intercession for him will be accepted."

Sahih Muslim 948 (Abdullah ibn Abbas):

"If any Muslim dies and forty men who associate nothing with Allah stand over his prayer (they offer prayer over him), Allah will accept them as intercessors for him."

Variation: 100 Muslims vs. 40 Muslims

7.41 Temporary Marriage

Sahih al-Bukhari 5115 (Ali to Ibn Abbas):

"During the battle of Khaibar the Prophet forbade (Nikah) Al-Mut'a and the eating of donkey's meat"

Sahih al-Bukhari 5116 (Abu Jamra about Ibn Abbas):

• When asked about Mut'a with women, Ibn Abbas permitted it
• Qualification: only for "very badly needed" times when women were scarce

7.42 Punishment for Adultery

Sahih al-Bukhari 2314-2315:

"O Unais! Go to the wife of this (man) and if she confesses (that she has committed illegal sexual intercourse), then stone her to death."

Other References:

• Sahih al-Bukhari 5346: Prohibits earnings from prostitution
• Sahih al-Bukhari 5348: Forbids taking earnings from slave girl through prostitution

7.43 Dajjal Cyclops

Sunan Abi Dawud 4324-4326:

Description:

• "A man of medium height, reddish fair"
• Will break crosses, kill swine, abolish jizyah
• Will live on earth 40 years before dying

Tamim ad-Dari Story:

• Encountered chained figure
• Figure identified himself as Dajjal
• Asked about Prophet's emergence

Emergence:

• Dajjal will emerge from the east
• Massive imprisoned figure
• Claims to be Messiah (Antichrist)

7.44 Dajjal Eye

Contradictory Descriptions:

1. Sahih Muslim 169e (Ibn Umar):

• "Dajjal is blind of the right eye and his eye would be like a floating grape"

1. Sahih Muslim 2934a (Hudhaifa):

• "Dajjal is blind of left eye with thick hair"

Additional Details:

• Between his eyes: written 'infidel' (kafir)
• Described as "short, hen-toed, woolly-haired, one-eyed, eye-sightless"
• Emphasized "your Lord is not one-eyed"

7.45 Eating Animals with Fangs

Prohibition:

Sunan Abi Dawud 3802 (Abu Tha'labah al-Khushani):

"The Messenger of Allah prohibited eating fanged beasts of prey"

Potential Contradiction:

Sunan Abi Dawud 3801 (Jabir ibn Abdullah):

• When asked about hyena
• Prophet said: "It is game, and if one who is wearing ihram (pilgrim's robe) hunts it, he should give a sheep as atonement"

7.46 Deceased Tormented

Conflicting Narrations:

Multiple Hadiths Suggest:

• "The dead is punished because of the lamentation of his family"
• "The deceased is punished in the grave because of wailing on it"

Aisha's Challenge:

• Prophet never said believers would be punished by family's weeping
• Only unbelievers might have punishment increased by family's mourning
• Quoted Quranic verse: "No bearer of burdens will bear another's burden"

Variations:

• Some versions: "punished by some of the weeping"
• Some accounts link to Jewish context
• Ibn Abbas and others provided nuanced interpretations

7.47 Days in Mecca

Conflicting Accounts:

Ibn Abbas Narrations:

• 17 days in Mecca, shortening prayers
• 15 days during year of Conquest
• 19 days (another version)

Anas bin Malik:

• 10 days in Mecca

Ibn Abbas Commentary:

• Those staying 17 days should shorten prayers
• Those staying longer should offer complete prayers

7.48 Tattooing, Removing Hair from the Face

Sahih al-Bukhari 5939 ('Alqama):

Abdullah Cursed Those Who:

• Practice tattooing
• Remove hair from their faces
• Create artificial spaces between teeth to look beautiful

Justification:

• These actions "change what Allah has created"

Dialogue:

• Um Ya'qub questioned Abdullah about curse
• Abdullah referenced Quran 59:7: "And what the Apostle gives you take it and what he forbids you abstain from it"
• Um Ya'qub claimed couldn't find such prohibition in Quran
• Abdullah insisted prohibition was present

7.49 Guaranteed Paradise

Sahih al-Bukhari 5827:

"Nobody says: 'None has the right to be worshipped but Allah' and then later on he dies while believing in that, except that he will enter Paradise"

Abu Dharr's Questions:

• Repeatedly asks if applies even for those committing serious sins
• Prophet affirms: "even if he had committed illegal sexual intercourse and theft"

Quranic Context:

1. Quran 2:80: Warns against presuming automatic salvation

• "Some have said, 'Hell will not touch us, except for a limited number of days'"

1. Quran 10:90-91: Pharaoh's last-minute declaration

• Verse 91: "Too late!" because he already rebelled

Additional Nuance:

• Abu Abdullah: applies "at the time of death or before it if one repents and regrets and says 'Lã Elãha Ella Allãh'"

7.50 Fortune Telling

Sahih Muslim (Anas, Abu Huraira):

Prophet's Statement:

"There is no transitive disease, no divination, but Al-Fal pleases me"

When Asked "What is Al-Fal?":

"The good word"

Additional Hadith:

• Previous prophet used to draw lines
• "Whose lines agree with his line for him it is allowable"

Nuance:

• Rejects certain forms of divination
• Accepts "good words" or positive omens

7.51 Fasting

Quranic References:

• Quran 2:185: Establishes Ramadan as month of Quranic revelation
• Fasting obligatory, with exceptions for illness or travel

Pre-Islamic Practices:

Aisha:

• Quraish used to fast on Ashura before Islam
• Muhammad continued this practice in Medina
• After Ramadan established, Ashura fasting became optional

Prohibitions:

Abu Huraira:

"None of you should fast a day or two before the month of Ramadan unless he has the habit of fasting"

7.52 Worst Lie

Quranic Verses (6:93, 29:68, 39:32):

• Condemn fabricating lies and attributing them to God
• Among gravest sins

Sahih al-Bukhari 7043 (Ibn Umar):

"The worst lie is that a person claims to have seen a dream which he has not seen."

7.53 Prophet's Only Miracle Was Quran

Quranic Reference (10:20):

"They say, 'How come no miracle came down to him from his Lord?' Say, 'The future belongs to GOD; so wait, and I am waiting along with you.'"

Sahih al-Bukhari 7274:

"There was no prophet among the prophets but was given miracles because of which people had security or had belief, but only that which I was given was the Divine Inspiration which Allah revealed to me. So I hope that my followers will be more than those of any other prophet on the Day of Resurrection."

Note:

• Prophet's unique miracle was Quran itself
• Unlike previous prophets with physical miracles
• Other "miracles" in hadith contradict this statement

7.54 End of the World 100 Years

Multiple Hadiths:

Sahih Muslim 2537a (Abdullah b. Umar):

"At the end of one hundred years after this none would survive on the surface of the earth."

Sahih Muslim 2538a (Jabir b. Abdullah):

"None upon the earth, the created beings, would survive at the end of one hundred years."

Sahih Muslim 2952 (Aisha):

• When asked about the Hour
• Prophet looked at youngest person
• Said he would "not grow very old that your Hour comes to you"

Sahih al-Bukhari 6167 (Anas):

• Bedouin asked about Hour
• Prophet said about young boy: "If this (slave) should live long, he will not reach the geriatric old age, but the Hour will be established"

Ibn Umar's Clarification:

• Prophet likely meant end of that specific generation
• Not literal global apocalypse

7.55 Severing Hands

Contradictory Thresholds:

1. Sahih al-Bukhari 6790:

• "The hand of a thief should be cut off for stealing a quarter of a Dinar"

1. Sahih al-Bukhari 6792:

• "The hand of a thief was not cut off during the lifetime of the Prophet except for stealing something equal to a shield in value"

1. Sahih al-Bukhari 6793:

• "A thief's hand was not cut off for stealing something cheaper than a Hajafa or a Turs (two kinds of shields)"

1. Sahih al-Bukhari 6799:

• "Allah curses the thief who steals an egg (or a helmet) for which his hand is to be cut off, or steals a rope"

7.56 Years in Mecca & Prophet's Life Span

Discrepancies:

1. Anas bin Malik (Bukhari 3547):

• Prophet received Divine Inspiration at 40
• Stayed 10 years in Mecca
• Stayed 10 years in Medina
• Had "scarcely twenty white hairs in head and beard"

1. Ibn Abbas (Bukhari 3902):

• Started receiving Divine Inspiration at 40
• Stayed in Mecca for 13 years
• Lived in Medina for 10 years
• Died at 63 years old

1. Another Ibn Abbas (Muslim 2353e):

• Stayed in Mecca for 15 years
• Heard Gabriel's voice for 7 years without seeing him
• Received revelation for 10 years
• Stayed in Medina for 10 years

Variations:

• Years in Mecca: 10-15 years
• Total years of revelation varies
• Age at death: 63-65 years

Section 7 Conclusion: The Impossible Harmonization

This section catalogues direct, irreconcilable contradictions within hadith literature—narrations that cannot simultaneously be true yet are both classified as "sahih." These contradictions expose the fundamental unreliability of hadith as a source of religious guidance.

The Contradictory Claims:

• Did the Prophet see Allah or not? (Both affirmed and denied in sahih hadith)
• Should you wipe over socks or not during ablution? (Both required and forbidden)
• Is cupping allowed while fasting? (Both permitted and forbidden)
• Did the Prophet marry Aisha at age 6 or later? (Multiple conflicting ages)
• Should you write down hadith or not? (Both commanded and forbidden)

The Problem:

Hadith scholars have spent centuries attempting to "harmonize" these contradictions through elaborate methodologies—abrogation, preference, and reinterpretation. But the simple reality is: if both narrations are "authentic" yet contradict each other, at least one must be false. And if false narrations can achieve "sahih" status, the entire authentication system is unreliable.

The Quranic Standard:

The Quran explicitly states that if it had come from other than Allah, there would be much contradiction within it (4:82). This verse sets forth a clear principle: divine revelation doesn't contradict itself. The massive contradictions within hadith literature prove they're not divine revelation.

The Unavoidable Conclusion:

These contradictions aren't minor differences in wording—they're fundamental disagreements about what the Prophet said and did. They prove that the hadith collection process was flawed, the authentication methodology inadequate, and the claim that "sahih" means "certainly authentic" is demonstrably false.

This section destroys the argument that hadith are reliable historical records. If we can't trust sahih hadith on basic factual matters, why trust them on anything?

8. Dietary Prohibitions

8.1 Donkey Meat

Hadith References:

Sahih al-Bukhari 2477, 2991, 3155, 4198, 4199, 4215-4220, 4963, 5520-5528, 5529:

Prohibition at Battle of Khaibar:

• Multiple narrations describe announcements made to stop cooking and eating donkey meat
• "Allah and His Apostle forbid you to eat the meat of donkeys, for it is impure"
• "Allah and His Apostle forbid you to eat donkey meat as it is an impure thing"

Sahih Muslim 1940a:

• Confirms prohibition during Battle of Khaibar

Sunan Abi Dawud 3788, 3789, 3804, 3809:

• Additional narrations about the prohibition

Reasons Cited:

• Donkeys described as "impure" or "filth"
• Prohibition due to donkeys eating "dirty things"
• One hadith states: "Feed your family on the fat asses of yours, for I forbade them on account of the animal which feeds on the filth of the town"

Varying Interpretations:

• Some companions thought the prohibition was temporary (due to not paying taxes/Khumus)
• Others believed it was a permanent prohibition

Abu Huraira's Note:

• No specific Quranic revelation about donkeys was cited
• Only a general Quranic verse about good and evil was referenced

Quranic Rebuttal:

The Quran gives a complete and exhaustive list of prohibited foods in [6:145]: "Say, I do not find in what is revealed to me anything forbidden for any eater, unless it is (1) carrion, (2) running blood, (3) the meat of pigs, for it is impure, or (4) blasphemous meat dedicated to other than God." God says "I do not find" any other prohibition — meaning the list is final. The Quran also warns in [5:87]: "Do not prohibit good things that are made lawful by God." And in [66:1]: "O prophet, why do you prohibit what God has made lawful for you?" Adding donkey meat to the prohibited list violates these explicit Quranic commands. Even the companions couldn't agree on whether this was temporary or permanent — which itself proves it's not divine law. God's laws are clear; man-made additions are confused.

8.2 Beast of Prey with Fangs

Multiple Sahih References (Bukhari 5527, Bukhari 5530, Bukhari 5780-5781; Muslim 1933a, Bukhari 1934a; Abu Dawud 3801-3804):

Key Prohibitions:

• "The eating of all fanged beasts of prey is Haram" (Abu Huraira)
• "The Messenger of Allah prohibited eating fanged beasts of prey" (Abu Tha'labah al-Khushani)
• "The Prophet prohibited the eating of all fanged beasts of prey and all birds having talons" (Ibn 'Abbas)

Potential Contradiction:

Jabir ibn Abdullah (Abu Dawud 3801):

• When asked about hyena
• Prophet said: "It is game, and if one who is wearing ihram hunts it, he should give a sheep as atonement"
• Seems to conflict with absolute prohibition on fanged predators

8.3 Odd Number of Dates

Sahih al-Bukhari 953 (Anas bin Malik):

• Prophet "never proceeded (for prayer) on Day of 'Id-ul-Fitr unless he had eaten some dates"
• "Used to eat odd number of dates"

Sahih al-Bukhari 5446 (Jabala bin Suhaim):

• Abdullah bin Umar warned: "Do not eat two dates together at a time, for the Prophet forbade the taking of two dates together at a time (in a gathering)"
• Permission could be sought from companions

Sahih Muslim 2045a:

• Similar to above
• Ibn Zubair providing dates during famine
• Ibn Umar cautioning against eating dates together without permission

Practices:

1. Eating odd number of dates
2. Not eating dates together without permission from companions

8.4 Garlic and Onions Prohibition

Multiple References (Bukhari 853-856; Muslim 561a; Abu Dawud 3822, Bukhari 3825-3827; Nasa'i 707):

Key Prohibition:

• People who eat garlic/onions should:
• Not approach the mosque
• Stay away from Prophet and other people
• Remain in their house

Reason Given:

• "The angels are offended by that which offends mankind"

Variations:

• Some narrations specify only raw garlic
• Cooking vegetables might mitigate issue
• Prohibition mentioned during battle of Khaybar

Prophet's Statement:

"I converse with those whom you do not converse with (i.e. the angels)"

Section 8 Conclusion: Inventing Food Laws

The Quran explicitly lists prohibited foods in multiple verses (6:145, 5:3, 2:173, 16:115)—a clear, definitive list. Yet hadith literature expands these prohibitions dramatically, adding restrictions God never commanded and contradicting the Quranic principle that "He has not placed any hardship upon you in religion" (22:78).

The Prohibited Items in Hadith:

• Donkey meat (contradicting some accounts that allow it)
• Every fanged beast and bird with talons
• Various sea creatures depending on conflicting hadith
• Garlic and onions before prayer
• Multiple other foods never mentioned in the Quran

The Quranic Simplicity:

The Quran's food laws are remarkably simple: avoid carrion, blood, pork, and what is dedicated to other than Allah. That's it. The Quran even emphasizes that food of the People of the Book is lawful (5:5). There's no mention of fangs, talons, or elaborate dietary restrictions.

The Real Issue:

These hadith transformed Islam from a religion of simplicity into a complex system of rules and regulations. They took God's clear guidance and made it confusing. They added restrictions God never imposed, making the religion harder than Allah intended.

The Pattern:

This section is part of a larger pattern: hadith literature consistently takes simple Quranic guidance and complicates it, adds to it, and makes it more restrictive. Whether it's food laws, worship practices, or social regulations, hadith add burden where the Quran removed it.

This section proves that hadith literature represents human additions to divine law—taking God's straightforward guidance and transforming it into an elaborate legal code that God never authorized.

9. Random Prohibitions

9.1 Pictures

Multiple Sahih References (Bukhari, Muslim):

Key Prohibitions:

1. Angels do not enter houses with pictures
2. Those who create pictures will be punished on Day of Resurrection

Aisha's Account:

• When Prophet saw cushion with pictures, "he stood at the door and did not enter"
• "The makers of these pictures will be punished on the Day of Resurrection"
• "The Angels of (Mercy) do not enter a house in which there are pictures"

Ibn Abbas:

"Whoever makes a picture will be punished by Allah till he puts life in it, and he will never be able to put life in it."

Severe Punishment Warning:

"The people who will receive the severest punishment on the Day of Resurrection will be those who try to make the like of Allah's creations."

Reasoning:

• Avoiding idolatry
• Not attempting to imitate divine creation

Analysis:

The Quran never prohibits art, drawing, or sculpture. In fact, [34:13] describes Solomon's workers making "whatever he wanted — focus-relief, statues, pools as vast as reservoirs." God praises the creation of statues for Solomon — the exact thing these hadith prohibit. The hadith claim "those who create pictures will be punished on the Day of Resurrection" while the Quran shows God commanding art for His own prophet. This prohibition has stunted Muslim artistic expression for over a millennium, destroyed priceless cultural heritage, and created a cultural impoverishment that the Quran never intended.

9.2 Dog Prohibition

Multiple Sahih Muslim, Bukhari References:

Reward Deduction:

• "If anybody gets a dog, except a sheeping or hunting or a farm dog, a qirat of his reward will be deducted daily"
• Variations: one or two qirats per day

Angelic Presence:

• "Angels (of Mercy) do not enter a house wherein there is a dog"
• Gabriel told Muhammad he cannot enter spaces containing dogs

Killing Dogs:

• Abdullah bin Umar: "Allah's Messenger ordered that the dogs should be killed"

Exceptions:

1. Hunting dogs
2. Livestock/farm protection dogs
3. Dogs guarding extensive fields

Ritual Purity:

• If dog licks utensil, must be washed seven times
• Dogs considered ritually impure

Analysis:

The Quran mentions dogs positively in [18:18] and [18:22] — the Companions of the Cave had a dog with them, and the Quran describes the dog guarding them while they slept. God specifically mentions the dog multiple times without any negative connotation. The dog was part of a group God blessed and protected for centuries. If dogs were as impure as hadith claim — preventing angels from entering — then the Companions of the Cave would have been angel-free for 309 years. The command to "kill all dogs" attributed to the Prophet is so extreme that even hadith scholars carve out exceptions (hunting, guarding), admitting the command makes no practical sense if taken literally. This is clearly 7th-century Arabian cultural prejudice, not divine guidance.

9.3 Tattoos, False Hair, Facial Hair

Multiple Sahih Bukhari, Muslim References:

Tattooing:

• Prophet "cursed the lady who practices tattooing and the one who gets herself tattooed" (Abu Juhaifa, Bukhari 5347)

False Hair:

• Prophet "cursed the woman who adds some false hair and the woman who asks for it"
• Multiple narrations from Aisha and companions
• Specific scenarios include helping sick woman with hair loss

Facial Hair/Cosmetic Modifications:

• Prohibitions against:
• Removing facial hair
• Creating artificial spaces between teeth
• Modifying appearance artificially

Theological Reasoning:

• Modifications considered "changing Allah's creation"
• Therefore forbidden

9.4 Gold Rings

Multiple Sahih References (Bukhari 5635, Bukhari 5864; Abu Dawud 4057):

Prohibition for Men:

1. Al-Bara' bin 'Azib (Bukhari 5635):

• Prophet Muhammad "forbade us to wear gold rings"
• Along with other prohibitions like drinking from silver vessels, wearing silk

1. Abu Huraira (Bukhari 5864):

• "Prophet forbade the wearing of a gold ring"

1. Ali ibn Abu Talib (Abu Dawud 4057):

• Prophet held gold in left hand
• Proclaimed: "Both of these are prohibited to the males of my community"

Note:

• Specifically forbidden for male Muslims
• Reasoning not elaborated in texts

Analysis:

The Quran says in [7:32]: "Say, who prohibited the nice things God has created for His creatures, and the good provisions?" God explicitly asks who dares to prohibit what He made permissible. Gold and silk are described as blessings in Paradise ([18:31], [22:23]) — why would God forbid them on earth for half the population? The Quran provides no such gender-specific material prohibitions. These are cultural norms of 7th-century Arabia elevated to divine law.

9.5 Wedding Invite

Sahih al-Bukhari 5173, Bukhari 5177:

Obligation to Attend:

Abdullah bin Umar (Bukhari 5173):

"If anyone of you is invited to a wedding banquet, he must go for it (accept the invitation)."

Abu Huraira (Bukhari 5177):

"The worst food is that of a wedding banquet to which only the rich are invited while the poor are not invited. And he who refuses an invitation (to a banquet) disobeys Allah and His Apostle."

Key Points:

• Obligation to attend wedding invitations
• Excluding poor people from wedding feasts discouraged
• Refusing wedding invitation = disobedience to Allah and Prophet

9.6 Saffron

Sahih al-Bukhari 5846 (Anas):

Hadith Text:

"The Prophet forbade men to use saffron."

9.7 Prohibited to Fast on Fridays

Sahih Muslim 1143a, Muslim 1144a:

Jabir b. 'Abdullah (Muslim 1143a):

• Asked whether Messenger forbade fasting on Friday
• Response: "Yes, by the Lord of this House"

Abu Huraira (Muslim 1144a):

"None among you should observe fast on Friday, but only that he observes fast before it and after it."

Key Point:

• Explicit prohibition on fasting specifically on Fridays
• Exception if fasting days immediately before or after Friday

Analysis:

The Quran encourages fasting as an act of worship and never prohibits it on any specific day. [2:184]: "Fasting is better for you, if you only knew." Adding a prohibition on Friday fasting is adding to God's law — something the Quran explicitly warns against in [5:87]: "Do not prohibit good things that are made lawful by God."

9.8 Statues and Graves

Sahih Muslim 969a-b, Muslim 970a:

Ali ibn Abi Talib's Instruction:

"Do not leave a statue without obliterating it or a high grave without leveling it"

Jabir (Muslim 970a):

Prophet forbade:

• Plastering graves
• Using graves as sitting places
• Building structures over graves

Prohibitions:

• Creating or preserving statues/images
• Elevating or decorating graves
• Constructing buildings/monuments over burial sites

Principle:

• Simplicity
• Avoiding potential idolatrous practices

9.9 Cleaning Privates

Sahih Muslim 237a, Muslim 237c; Bukhari 161 (Abu Huraira):

Instructions:

1. When cleaning after bathroom:

• Use odd number of stones/pebbles

1. During ablution (wudu):

• Must clean nose by putting water in it and blowing it out

Key Point:

• Emphasis on using odd number for cleaning
• Specific hygienic instructions for personal cleaning and ritual purification

9.10 Combing Hair Every Day

Sunan Abi Dawud 28, Abi Dawud 4159:

Prohibition:

Hadith 28 (Humayd al-Himyari):

• Prophet "forbade that anyone amongst us should comb (his hair) every day or urinate in the place where he takes a bath"

Hadith 4159 (Abdullah ibn Mughaffal):

• Prophet "forbade combing the hair except every second day"

Restriction:

• Hair should not be combed daily
• Recommended every other day

9.11 Don't Eat with Left Hand

Sahih Muslim 2019, Muslim 2020a:

Jabir b. 'Abdullah (Muslim 2019):

"Do not eat with your left hand, for the Satan eats with his left hand."

Ibn 'Umar (Muslim 2020a):

"When any one of you intends to eat (meal), he should eat with his right hand, and when he (intends) to drink he should drink with his right hand, for the Satan eats with his left hand and drinks with his left hand."

Reasoning:

• Satan eats and drinks with left hand
• Both narrations emphasize using right hand

9.12 Forbidden Mourning

Multiple Sahih Bukhari, Muslim Hadiths:

Mourning Restrictions for Women:

Um 'Atiyya (Bukhari 1279):

"We were forbidden to mourn for more than three days except for our husbands."

Um Habiba (Bukhari 1280):

"It is not legal for a woman who believes in Allah and the Last Day to mourn for more than three days for any dead person except her husband, (for whom she should mourn) for four months and ten days."

Aisha (Bukhari 1305):

• Women were mourning
• Prophet seemed distressed
• When told about their crying, reportedly ordered someone to "Put dust in their mouths" when they didn't stop

Restrictions:

• Women: 3 days mourning for most deceased
• Exception: husband (4 months and 10 days)
• Prophet discouraged excessive public displays of grief

9.13 Bells are for Satan

Multiple Sahih Muslim, Abu Dawud References:

Sahih Muslim 2113a-2114:

• "Angels do not accompany the travelers who have with them a dog and a bell"
• "The bell is the musical instrument of the Satan"

Sunan Abi Dawud 2554-2555:

• "The angels do not go with a travelling company in which there is a bell"
• "The angels do not accompany the fellow travelers who have a dog or bell (with them)"

Sunan Abi Dawud 4231 (Aisha):

"The angels do not enter a house in which there is a bell."

Key Points:

• Bells associated with Satan
• Angels avoid places or groups with bells
• Spiritual impurity or negative connotation

9.14 Lick Fingers After Eating

Multiple Sahih References (Bukhari 5456; Muslim 2031a-b, Bukhari 2032a; Abu Dawud 3847-3848):

Instruction:

"When one of you eats, he must not wipe his hand with a handkerchief till he licks it or gives it to someone to lick."

Variations:

• "Do not wipe your hands till you have licked it, or had it licked by somebody else"
• "Should not wipe his hand until he has licked it or has it licked"

Ka'b b. Malik's Narrations:

• Prophet "saw Allah's Messenger licking his three fingers (after having finished the food)"
• "The Prophet used to eat with three fingers and not wipe his hand before licking it"

9.15 Drinking from Certain Cups

Multiple Sahih Bukhari, Muslim References:

Prohibited Vessels:

1. Green Jars:

• Bukhari 5596: Prophet forbade "use of green jars"
• When asked about white jars, said "No"

1. Bent Water Skins:

• Bukhari 5625: Prophet "forbade the bending of the mouths of water skins for the sake of drinking from them"

1. Gold and Silver Vessels:

• Hudhaifa threw away silver vessel
• Prophet forbade drinking from gold and silver utensils
• Umm Salama: "He who drinks in silver utensils is only filling his 'Abdomen with Hell Fire"

Spiritual Reasoning:

• Such vessels "for them (unbelievers) in this world and for you in the Hereafter"

9.16 Drink While Standing

Contradictory Hadiths:

1. Sunan Abi Dawud 3717 (Anas ibn Malik):

• Prophet Muhammad "forbade that a man should drink while standing"

1. Sunan Abi Dawud 3718 (Nazzal b. Samurah):

• Ali ibn Abi Talib drank water while standing
• Said some people disapprove, but he saw Prophet doing same thing

9.17 Laughing at Passing Wind

Sahih al-Bukhari 6042 (Abdullah bin Zama):

Hadith Text:

"The Prophet forbade laughing at a person who passes wind, and said, 'How does anyone of you beat his wife as he beats the stallion camel and then he may embrace (sleep with) her?' And Hisham said, 'As he beats his slave'"

Elements:

1. Etiquette: prohibits laughing at someone passing wind
2. Commentary on spousal treatment
3. Comparative statement about beating (wife/slave)

9.18 Pants Below Ankles

Sunan Abi Dawud 4093 (Abdur Rahman, Abu Sa'id al-Khudri):

Hadith Text:

"The way for a believer to wear a lower garment is to have it halfway down his legs and he is guilty of no sin if it comes halfway between that and the ankles, but what comes lower than the ankles is in Hell. On the day of Resurrection, Allah will not look at him who trails his lower garment conceitedly."

Guidelines:

• Acceptable: halfway down legs
• Permissible range: halfway to ankles
• Forbidden: below ankles

Consequences:

1. Considered in Hell
2. Allah will not look upon such person on Resurrection Day
3. Specifically applies to trailing garments out of conceit

Analysis:

The Quran says [7:26]: "O children of Adam, we have provided you with garments to cover your focus, and for luxury. But the best garment is the garment of righteousness." God cares about righteousness, not trouser length. The idea that wearing pants below your ankles is a sin — punishable by hellfire according to some hadith — reduces divine morality to a dress code. Billions of humans throughout history have worn ankle-length garments. This is Arabian cultural fashion policing, not divine law.

9.19 Dying the Hair Black

Sunan Abi Dawud 4204, Abi Dawud 4212:

Jabir bin 'Abdullah (Abu Dawud 4204):

• Abu Quhafah brought on day of conquest of Mecca with white head and beard
• Prophet said: "Change this something, but avoid black"

Abdullah ibn Abbas (Abu Dawud 4212):

"At the end of time there will be people who will use this black dye like the crops of doves who will not experience the fragrance of Paradise."

Key Point:

• Discouraging pure black hair dye
• Negative spiritual consequence for those who use black hair dye in "end of times"

9.20 Reciting Quran While Bowing or Prostrating

Sunan Abi Dawud 4044-4046 ('Ali bin Abi Talib):

Hadith Text:

"The Messenger of Allah forbade us to wear a Qassi garment, a garment dyed with safflower, gold rings, and reading the Qur'an while bowing."

Additional Version (4045):

• Adds: "(He forbade) reading the Qur'an while bowing and prostrating"

Prohibition:

• Prophet prohibited reciting Quran during bowing (ruku) and prostration (sujud) positions during prayer

9.21 Marrying Wife's Aunt

Jami' at-Tirmidhi 1125-1126:

Ibn Abbas (Tirmidhi 1125):

"The Prophet prohibited marrying a woman along with her paternal aunt or along with her maternal aunt."

Abu Hurairah (Tirmidhi 1126):

Prophet prohibited:

• Marrying woman along with her paternal aunt
• Marrying paternal aunt along with brother's daughter
• Marrying woman with her maternal aunt
• Marrying maternal aunt along with sister's daughter
• Marrying younger woman with older, or vice versa

Commentary:

• Hadith considered "hasan sahih" (good and authentic)
• Most scholars agree: not permissible to marry woman and her aunt simultaneously
• If occurs, second marriage considered "mafsuakh" (dissolved)

9.22 Throwing Stones

Sahih Bukhari 5479, Bukhari 6220; Muslim 1954a (Abdullah bin Mughaffal):

Prohibition:

• Prophet Muhammad forbade or disliked throwing stones

Reasons:

• Does not hunt game
• Does not defeat enemies
• Can cause serious injury (break teeth, gouge out eyes)

Specific Incident:

• Abdullah bin Mughaffal saw companion throwing stones
• Warned person, citing Prophet's prohibition
• When person continued, Abdullah said he wouldn't speak to him

Message:

• Preventing unnecessary physical harm
• Promoting considerate behavior

9.23 Wearing One Shoe

Multiple Sahih References (Bukhari 5855; Muslim 2097a-b, Bukhari 2099b; Abu Dawud 4136):

Principles:

1. Putting on Shoes:

• "Put on the right shoe first"
• "When one puts on sandals, he should first put in the right foot"

1. Taking off Shoes:

• "Take the left one first"
• "When he takes off he should take off the left one first"

1. Walking with One Shoe:

• "None of you should walk in one sandal"
• "Either he should wear the two or should take off the two"

1. If Shoe Damaged:

• "When the thong of the shoe of any one of you is cut off, he should not walk with one sandal until he has got the thong repaired"

Emphasis:

• Symmetry and completeness in wearing footwear
• Balanced and intentional actions in daily life

9.24 Don't Touch Penis with Right Hand

Sahih Muslim 267b-c; Sunan an-Nasa'i 24-25:

Sahih Muslim 267b (Abu Qatada):

"When anyone amongst you enters the privy he should not touch his penis with his right hand."

Sahih Muslim 267c:

Prophet forbade:

• Breathing into vessel
• Touching penis with right hand
• Wiping after relieving with right hand

Sunan an-Nasa'i 24-25:

"When any one of you urinates, let him not hold his penis in his right hand"

Reasoning:

• Right hand reserved for "cleaner" activities

9.25 Wash Hands in Morning

Sunan an-Nasa'i 1 (Abu Hurairah):

Hadith Text:

"When any one of you wakes from sleep, let him not dip his hand in (the water he uses for) his Wudu' until he has washed it three times, for none of you knows where his hand spent the night."

Instruction:

• Upon waking, wash hands three times before using water for ablution (wudu)
• Reason: unaware of where hand has been during sleep

9.26 Perfume at the Masjid

Sunan Abi Dawud 4174-4175 (Abu Hurayrah):

Hadith 4174:

• Woman met Abu Hurayrah wearing perfume
• He said: "I heard my beloved AbulQasim say: The prayer of a woman who uses perfume for this mosque is not accepted until she returns and takes a bath like that of sexual defilement (perfectly)"

Hadith 4175:

"If a woman fumigates herself with perfume, she must not attend the night prayer with us."

Restrictions for Women:

1. Return home and take full bath
2. Not attend night prayer
3. Prohibition specifically about women wearing perfume to mosque

9.27 Items Must Be Separated Before Being Sold

Sahih Muslim 1591b (Fadila b. 'Ubaid):

Incident:

• Fadila b. 'Ubaid bought necklace for twelve dinars on day of Khaibar's Victory
• After separating gold and gems, found gold worth more than twelve dinars
• Mentioned this to Prophet Muhammad

Prophet's Response:

"It should not be sold unless it is separated."

Guidance:

• Commercial transactions
• Importance of clearly separating and identifying components before selling
• Ensures transparency and fairness in trade

9.28 A Slave That Runs Away is a Kufr

Sahih Muslim 68, Muslim 70:

Muslim 68:

"Any slave who fled from his master is guilty of Kufr, until he goes back to them."

Muslim 70:

"When the slave runs away from his master, his Salat is not accepted."

Key Points:

• Runaway slave commits "Kufr" (disbelief)
• Running away invalidates slave's religious practices

Note:

• Mansur (who reported first hadith) noted he was uncomfortable with it being widely spread in Basra

9.29 Silk Forbidden

Multiple Sahih Bukhari, Abu Dawud References:

Ali's Hadith (Bukhari 2614):

• Prophet gave Ali silken dress
• When Ali wore it, Prophet showed signs of anger
• Ali "cut it into pieces and distributed it among my wives"

Anas (Bukhari 2615-2616):

• Silken cloak presented to Prophet
• Prophet "used to forbid people to wear silk"
• Prophet: "The handkerchiefs of Sa'd bin Mu'adh in Paradise are better than this"

Umar (Bukhari 2619):

• Umar requested Prophet to buy silken cloak for Fridays and meeting delegates
• Prophet responded: "This is worn by the one who will have no share in the Hereafter"

Ali ibn Abu Talib (Abu Dawud 4057):

• Prophet held silk in right hand and gold in left
• Declared: "Both of these are prohibited to the males of my community"

Emphasis:

• Silk forbidden for men
• Spiritual consequences for wearing it
• Prohibition seems absolute

9.30 Soiled Urine Deserves Eternal Torture

Sahih al-Bukhari 1378; Sunan Abi Dawud 20 (Ibn Abbas):

Incident:

• Prophet passed by two graves
• Said deceased are being tortured

Punishments:

1. One: spreading calumnies/tale-carrying
2. Other: not protecting himself from urine / not safeguarding from urine

Prophet's Action:

• Took green date-palm leaf, split it in two
• Placed piece on each grave
• Said: "May their punishment be abated till these (two pieces) get dry"

Key Points:

• Two individuals being punished in graves
• Supernatural punishment for seemingly minor transgressions
• Fresh palm twigs might temporarily alleviate punishment

END OF SECTIONS 6-9

Total Subsections Scraped:

• Section 6 (Violence): 28 subsections
• Section 7 (Contradictions): 56 subsections
• Section 8 (Dietary Prohibitions): 4 subsections
• Section 9 (Random Prohibitions): 30 subsections

GRAND TOTAL FOR THIS BATCH: 118 subsections

OVERALL TOTAL (Including Sections 1-5): 207 subsections

Section 9 Conclusion: Micromanaging Humanity

This section reveals hadith literature at its most absurd—prohibiting everything from gold rings to whistling, from sitting on graves to wearing yellow. These arbitrary restrictions transform Islam from a rational, principle-based religion into a superstitious system of dos and don'ts that would make daily life nearly impossible to navigate.

The Absurd Prohibitions:

• Drawing pictures of living things
• Men wearing gold or silk
• Women traveling without male escorts
• Whistling (because it's supposedly devil's music)
• Sitting or urinating facing the qibla
• Dogs, statues, and bells in houses
• Yellow clothing

The Quranic Contrast:

The Quran's approach is principle-based: maintain justice (4:135), fulfill contracts (5:1), and don't cause corruption (2:205). It doesn't micromanage clothing choices, artistic expression, or where you sit. The Quran explicitly states: "He has not placed any hardship upon you in religion" (22:78).

The Real Origin:

Many of these "prohibitions" likely stem from:

• Cultural practices of 8th-9th century Arabia
• Political and economic interests of ruling classes
• Superstitions that infiltrated religious discourse
• Power structures seeking to control behavior through religious authority

The Psychological Impact:

Living under constant fear of violating obscure hadith creates anxiety, scrupulosity, and a religion based on fear rather than understanding. It makes Islam seem irrational to outsiders and burdensome to practitioners.

This section demonstrates how hadith literature transformed Islam from a liberating message of monotheism into a suffocating system of micromanagement—all while claiming divine authority for human preferences and cultural norms.

10. Salat Confusion

This section examines hadith that present conflicting or confusing guidance about salat (prayer) practices, times, and requirements.

10.1 50 Salat

Summary:

The hadith describes Prophet Muhammad's miraculous night journey (Isra and Mi'raj), during which he was initially commanded by Allah to perform 50 daily prayers. After consulting with Prophet Moses, Muhammad repeatedly returned to Allah to request a reduction, as Moses believed the Muslims would find 50 prayers too burdensome.

Key details:

• The journey involved ascending through seven heavens
• Muhammad met several prophets during his ascent
• The number of daily prayers was progressively reduced from 50 to 5
• Moses repeatedly advised Muhammad to seek further reduction
• Allah ultimately settled on 5 daily prayers, with the reward equivalent to 50

The hadith emphasizes divine mercy, with Allah stating: "I have decreed My Obligation and have reduced the burden on My slaves, and I shall reward a single good deed as if it were ten good deeds."

Sources: Sahih al-Bukhari, narrations from companions like Abu Dhar and Malik bin Sasaa.

Analysis:

This hadith presents God as an incompetent planner who initially imposed 50 daily prayers on humanity — then was talked down to 5 by Moses, who apparently knew better than God what humans could handle. God, the All-Knowing, allegedly didn't foresee that 50 prayers would be too much and needed a dead prophet to point it out. This narrative makes God look foolish and Moses look more competent than God — a profound theological problem. The Quran states in [21:23]: "He is never bring asked about anything He does, while they are bring asked." God doesn't negotiate His decrees with prophets. The Quran establishes Contact Prayer without any bargaining narrative — it simply commands it. This hadith reads like a folk tale, not divine history.

10.2 Salat Fateah and Bismillah

Hadith References:

Bukhari 743: The Prophet, Abu Bakr, and Umar used to start prayer with "Al hamdu li l-lahi Rabbi l-alamin"

Bukhari 756: "Whoever does not recite Al-Fatiha in his prayer, his prayer is invalid"

Sunan Abi Dawud 822-824: Provide additional context about reciting Fatiha during prayer, with the Prophet emphasizing that prayer is not valid without reciting the opening chapter of the Quran.

Key Points:

• Reciting Surah Al-Fatihah is mandatory in prayer
• The Prophet was particular about how prayers were conducted
• There were discussions about when and how to recite during congregational prayers

10.3 One Rakah Salat

Sunan Abi Dawud 857:

The hadith describes the detailed steps of performing a single unit (rakah) of prayer. The hadith narrates the Prophet Muhammad's instructions on how to perform a complete prayer, emphasizing:

1. Performing perfect ablution
2. Saying "Allahu Akbar" (takbir)
3. Praising Allah
4. Reciting Quran
5. Bowing with joints settled
6. Prostrating with joints at rest
7. Sitting between prostrations
8. Repeating the process

The hadith concludes that when these steps are followed, "his prayer is completed."

10.4 Spitting During Salat

Hadith References:

Bukhari 406 (Abdullah bin Umar):

The Prophet saw sputum on the mosque wall and scraped it off, then told people: "Whenever any one of you is praying, he should not spit in front of him because in the prayer Allah is in front of him."

Bukhari 408, Bukhari 409 (Abu Huraira and Abu Sa'id):

The Prophet saw expectoration on the mosque wall and said: "If anyone of you wanted to spit he should neither spit in front of him nor on his right but he could spit either on his left or under his left foot."

Bukhari 410, Bukhari 411: Another similar narration with the same guidance about spitting direction.

Bukhari 1213 (Ibn Umar): Emphasizing that during prayer, "Allah is in front of everyone" and one should not spit towards the Qibla.

Consistent Message: Avoid spitting towards the Qibla or in front of oneself during prayer, instead recommending spitting to the left or under the left foot.

10.5 Combining Salats

Summary:

The page presents multiple hadith references describing the Prophet Muhammad's practice of combining prayer times, particularly during travel or to avoid hardship.

Key points:

1. The Prophet would combine:

• Zuhr and Asr prayers
• Maghrib and Isha prayers

1. Reasons for combining prayers:

• To avoid unnecessary hardship for his followers
• During travel
• When circumstances made it convenient

1. Notable narrators: Ibn Abbas, Anas bin Malik, Abdullah bin Umar, Mu'adh bin Jabal

1. Sources: Sahih Muslim, Sahih al-Bukhari, Sunan an-Nasa'i, Sunan Abi Dawud

Representative Quote: "The Messenger of Allah (ﷺ) observed the noon and afternoon prayers together, and the sunset and Isha' prayers together without being in a state of fear or in a state of journey."

10.6 Salat Times

Hadith References:

Sahih Muslim 534a (Al-Aswad and 'Alqama):

• Describes Abdullah ibn Mas'ud leading prayer
• Warns about future leaders who will delay prayers from their appointed times
• Provides guidance on prayer congregation and positioning

Sahih Muslim 647a (Sayyar b. Salama):

• Describes the Prophet's prayer habits
• The Prophet would:
• Delay 'Isya' prayer up to midnight
• Dislike sleeping before prayer
• Avoid talking after prayer
• Pray noon prayer after sun's meridian
• Pray morning prayer early enough for people to recognize each other

Sahih Muslim 712 ('Abdullah b. Sarjis):

• Describes a scenario where a person prays two rak'ahs separately before joining the Prophet's congregation
• The Prophet questions which prayer should be counted as the obligatory one

10.7 Asr Salat Time

Summary:

The page discusses the different interpretations of when to pray the Asr (afternoon) prayer based on several hadith references.

Hadith Variations on Asr Prayer Time:

• Different narrations describe the timing of Asr prayer based on the length of an object's shadow
• Some narrations show Jibril teaching the Prophet Muhammad the prayer times

School of Thought Differences:

• Hanafi School: Asr begins when shadow is twice an object's length
• Shafiʿi, Maliki, and Hanbali Schools: Asr begins when shadow is equal to an object's length

Notable Hadith References:

1. Sunan an-Nasa'i 502 (hasan): Describes Jibril teaching prayer times
2. Sunan an-Nasa'i 504: A man asking about prayer times
3. Sunan an-Nasa'i 513: Detailed account of Jibril showing prayer times
4. Sunan an-Nasa'i 524: Jabir bin Abdullah's description of prayer times

10.8 Praying After Asr

Summary:

The page presents multiple hadith with seemingly contradictory statements about praying after the Asr (afternoon) prayer.

Contradictory Narrations:

1. Ibn Abbas: The Prophet "forbade praying after 'Asr"

1. Aisha (conflicting accounts):

• She claimed the Prophet "never neglected to pray two Rak'ahs after 'Asr in my house"
• She specifically stated: "There are two prayers that the Messenger of Allah (ﷺ) never neglected to pray them in my house secretly nor publicly: Two Rak'ahs before Fajr and two Rak'ahs after 'Asr."

10.9 Muhammad Legislate Prayer Time

Sunan an-Nasa'i 538:

Abu Sa'eed Al-Khudri reported that the Prophet led the Maghrib prayer, then did not come out until half the night had passed. When he came out, he said: "The people have prayed and gone to sleep, but you are still in a state of prayer so long as you are waiting for the prayer. Were it not for the weakness of the weak and the sickness of the sick, I would have commanded that this prayer be delayed until halfway through the night."

Key Observations:

• The hadith suggests the Prophet considered delaying the prayer time
• He refrained from doing so due to concerns about the weak and sick
• Implies potential flexibility in prayer timing under certain circumstances

10.10 Double Salat

Hadith References:

Sunan an-Nasa'i 857:

A man named Mihjan was sitting during a prayer call. The Prophet asked why he wasn't praying, and Mihjan replied he had already prayed at home. The Prophet instructed: "When you come you should pray with the people even if you have already prayed."

Sunan an-Nasa'i 860:

Ibn Umar was observed sitting while others prayed. When asked why, he said he had already prayed and recalled the Prophet's statement: "Do not repeat a prayer twice in one day."

Analysis: These hadith appear to present seemingly contradictory guidance about repeating prayers.

10.11 Salat Names

Summary:

The page contains multiple hadith references discussing the naming of prayers, specifically the Maghrib (sunset) and Isha (night) prayers.

Key Points:

1. Hadith from Bukhari and Muslim report the Prophet Muhammad cautioning against Bedouins influencing the prayer names.

1. Specific quotes include:

• "Do not be influenced by bedouins regarding the name of your Maghrib prayer which is called Isha' by them."
• "Let the bedouin not gain upper hand over you in regard to the name of your prayer."

1. The hadith explain that Bedouins would call the Maghrib prayer "Isha" because they milked their camels late at night.

1. Additional narrations discuss the timing of the Isha prayer, such as one report noting the Prophet would pray it "when the moon went down on its third night."

1. One hadith suggests the Prophet emphasized the special nature of this prayer, stating Muslims were "made superior to all the peoples" by observing this particular prayer.

10.12 Isha

Summary:

The page contains multiple hadith references about the Isha (night) prayer, highlighting various aspects:

Timing and Delay:

• The Prophet sometimes delayed the Isha prayer "even up to midnight"
• One hadith notes he "did not like sleeping before (observing it) and talking after it"

Naming Conventions:

• The Prophet cautioned against bedouins calling it "Atama" instead of "Isha"
• Abdullah ibn Umar reported the Prophet said: "Let the bedouin not gain upper hand over you in regard to the name of your prayer"

Specific Prayer Instances:

• Mu'adh bin Jabal would pray Isha with the Prophet and then return to lead his own people in the same prayer
• One hadith describes a situation where the prayer was potentially shortened, causing confusion among companions

Prayer Time Range:

• According to a hadith from Abdullah bin Amr, the Isha prayer time extends "until half of the night has passed"

10.13 Salat During Menses

Sunan Abi Dawud 2476:

A'ishah (may Allaah be pleased with her) said "One of the wives of the Apostle of Allaah(ﷺ) observed I'tikaf along with him (in the mosque). She would see yellowness and redness. Sometimes we would place a washbasin while she prayed."

Analysis: The hadith appears to describe a situation where a woman experiencing menstrual discharge continues to pray, with a washbasin placed underneath her during prayer. This suggests that menstrual bleeding did not necessarily prevent women from praying during the time of the Prophet Muhammad.

10.14 Salat al-Wusta

Introduction:

This section contains multiple hadith references about the "middle prayer" (Salat al-Wusta) mentioned in Quran 2:238. The hadith identify this middle prayer as Salat Al-'Asr (the afternoon prayer).

Hadith 1: Jami` at-Tirmidhi 2982

Arabic Text:

حَدَّثَنَا قُتَيْبَةُ، عَنْ مَالِكِ بْنِ أَنَسٍ، ح قَالَ وَحَدَّثَنَا الأَنْصَارِيُّ، حَدَّثَنَا مَعْنٌ، حَدَّثَنَا مَالِكٌ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنِ الْقَعْقَاعِ بْنِ حَكِيمٍ، عَنْ أَبِي يُونُسَ، مَوْلَى عَائِشَةَ قَالَ أَمَرَتْنِي عَائِشَةُ رضى الله عنها أَنْ أَكْتُبَ لَهَا مُصْحَفًا فَقَالَتْ إِذَا بَلَغْتَ هَذِهِ الآيَةَ فَآذِنِّي ‏: ‏ ‏(‏حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلاَةِ الْوُسْطَى ‏)‏ فَلَمَّا بَلَغْتُهَا آذَنْتُهَا فَأَمْلَتْ عَلَىَّ حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلاَةِ الْوُسْطَى وَصَلاَةِ الْعَصْرِ وَقُومُوا لِلَّهِ قَانِتِينَ وَقَالَتْ سَمِعْتُهَا مِنْ رَسُولِ اللَّهِ صلى الله عليه وسلم ‏.‏ وَفِي الْبَابِ عَنْ حَفْصَةَ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏

English Translation:

Narrated Abu Yunus, the freed slave of 'Aishah:

"'Aishah ordered me to write a Mushaf for her, and she said: 'When you get to this Ayah then tell me: Guard strictly (the five obligatory) prayers, and the middle Salat (2:238). So when I reached it, I told her and she dictated to me: 'Guard strictly (the five obligatory) prayers, and the middle Salat, and Salat Al-'Asr. And stand before Allah with obedience.' She said: 'I heard that from the Messenger of Allah (ﷺ).'"

Hadith 2: Jami` at-Tirmidhi 2983

Arabic Text:

حَدَّثَنَا حُمَيْدُ بْنُ مَسْعَدَةَ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، عَنْ سَعِيدٍ، عَنْ قَتَادَةَ، حَدَّثَنَا الْحَسَنُ، عَنْ سَمُرَةَ بْنِ جُنْدَبٍ، أَنَّ نَبِيَّ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ صَلاَةُ الْوُسْطَى صَلاَةُ الْعَصْرِ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏

English Translation:

Narrated Samurah bin Jundab:

"The Prophet of Allah (ﷺ) said: 'The middle Salat is Salat Al-'Asr.'"

Hadith 3: Jami` at-Tirmidhi 2985

Arabic Text:

حَدَّثَنَا مَحْمُودُ بْنُ غَيْلاَنَ، حَدَّثَنَا أَبُو النَّضْرِ، وَأَبُو دَاوُدَ الطَّيَالِسِيُّ عَنْ مُحَمَّدِ بْنِ طَلْحَةَ بْنِ مُصَرِّفٍ، عَنْ زُبَيْدٍ، عَنْ مُرَّةَ، عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ صَلاَةُ الْوُسْطَى صَلاَةُ الْعَصْرِ ‏"‏ ‏.‏ وَفِي الْبَابِ عَنْ زَيْدِ بْنِ ثَابِتٍ وَأَبِي هَاشِمِ بْنِ عُتْبَةَ وَأَبِي هُرَيْرَةَ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏

English Translation:

Narrated 'Abdullah bin Mas'ud:

That the Messenger of Allah (ﷺ) said: "Salat Al-Wusta is Salat Al-'Asr."

Hadith 4: Sunan Abi Dawud 410

Arabic Text:

حَدَّثَنَا الْقَعْنَبِيُّ، عَنْ مَالِكٍ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنِ الْقَعْقَاعِ بْنِ حَكِيمٍ، عَنْ أَبِي يُونُسَ، مَوْلَى عَائِشَةَ - رَضِيَ اللَّهُ عَنْهَا - أَنَّهُ قَالَ أَمَرَتْنِي عَائِشَةُ أَنْ أَكْتُبَ لَهَا مُصْحَفًا وَقَالَتْ إِذَا بَلَغْتَ هَذِهِ الآيَةَ فَآذِنِّي ‏{‏ حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلاَةِ الْوُسْطَى ‏}‏ فَلَمَّا بَلَغْتُهَا آذَنْتُهَا فَأَمْلَتْ عَلَىَّ ‏{‏ حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلاَةِ الْوُسْطَى وَصَلاَةِ الْعَصْرِ وَقُومُوا لِلَّهِ قَانِتِينَ ‏}‏ ثُمَّ قَالَتْ عَائِشَةُ سَمِعْتُهَا مِنْ رَسُولِ اللَّهِ صلى الله عليه وسلم ‏.‏

English Translation:

Abu Yunus, the freed slave of 'Aishah said:

'Aishah commanded me to write for her some passage from the Qur'an. She also added: When you reach the following verse, inform me: "Be guardian of your prayers and of the midmost prayer" (2:238). When I reached it, I informed her. She asked me to write: "Be guardians of your prayers, and of the midmost prayer, and of the 'Asr prayer, and stand up with devotion of Allah" (2:238). 'Aishah then said: I heard it from the Messenger of Allah (ﷺ).

10.15 Shoe ablution

Summary:

The page contains multiple hadith references discussing ablution (wudu) and wiping over shoes/leather socks:

Hadith References:

1. Bukhari 5851 - Abdullah bin Umar discusses wearing leather shoes without hair and performing ablution while wearing them.

1. Sunan Abi Dawud 23 - Hudhaifah narrates that the Prophet urinated while standing and then wiped his shoes.

1. Sunan Abi Dawud 154 - Jarir performed ablution and wiped over his socks, stating he saw the Prophet do the same.

1. Sunan an-Nasa'i 17 - Al-Mughirah bin Shu'bah describes the Prophet performing wudu and wiping over his khuffs (leather socks) during a journey.

Conclusion: The hadith consistently demonstrate the practice of wiping over shoes/leather socks during ritual ablution, which was apparently a common practice during the Prophet Muhammad's time.

Section 10 Conclusion: Complicating the Core Pillar

Prayer (salat) is the most important practice in Islam after belief in God. Yet hadith literature has made it confusing, contradictory, and unnecessarily complicated—turning a simple act of worship into a legalistic maze fraught with rules that can "invalidate" your prayer for the smallest misstep.

The Confusion Created:

• Was it originally 50 prayers reduced to 5, or always 5?
• Can you combine prayers or not? (Contradicting hadith)
• What invalidates your prayer? (Women, dogs, donkeys—according to some hadith)
• Can you pray in shoes or must you remove them?
• Should you say Bismillah before al-Fatiha or not?
• What's the exact timing for each prayer? (Conflicting narrations)

The Quranic Simplicity:

The Quran mentions prayer repeatedly but doesn't specify the exact number, the precise movements, or complex invalidation rules. It emphasizes the spiritual aspect—establishing regular prayer with consciousness of God (20:14). The Quran never mentions prayer being "invalidated" by a woman walking past or a dog being present.

The Real Problem:

By creating hundreds of contradictory hadith about prayer, the hadith literature has:

• Made Muslims anxious about whether their prayers are "valid"
• Created endless sectarian disputes about prayer methods
• Transformed prayer from spiritual connection into robotic ritual
• Burdened believers with minutiae that God never commanded

The Irony:

The more hadith we have about prayer, the less agreement there is on how to perform it. Different madhabs (schools) follow different hadith, leading to different prayer methods—all claiming to follow the Prophet's example. If hadith were reliable guides, there would be one clear method, not dozens of conflicting opinions.

This section reveals that hadith literature has complicated rather than clarified the most fundamental Islamic practice, creating confusion where the Quran offers simplicity.

11. Wudu Confusion

This section examines hadith that present conflicting or confusing guidance about wudu (ablution) practices.

11.1 False Wudu

Summary:

The page discusses variations in ablution (wudu) practices described in Sahih Hadith, contrasting them with the Quranic guidance in 5:6.

Key observations:

1. Multiple Hadith describe different wudu methods:

• Uthman's method involves washing hands, mouth, face, arms, wiping head, and washing feet - often repeated three times
• Abu Huraira demonstrated a similar method, emphasizing "perfect ablution"

1. Tayammum (dry ablution) descriptions show inconsistent practices:

• One account describes striking earth and wiping faces and arms differently
• Some narrations suggest variations in how dry ablution should be performed

1. The Quranic verse 5:6 provides straightforward guidance:

• Wash face
• Wash arms to elbows
• Wipe head
• Wash feet to ankles
• Perform dry ablution (tayammum) if water is unavailable

Analysis: The page suggests these hadith descriptions deviate from the Quranic instructions, highlighting potential discrepancies in traditional Islamic ablution practices.

11.2 The Perfect Wudu

Hadith References:

Sunan Abi Dawud 858 (Rifa'ah ibn Rafi'):

The hadith describes the Prophet Muhammad's instructions for performing wudu, emphasizing:

• Washing face and hands to the elbows
• Wiping head
• Washing feet to the ankles
• Praising Allah
• Reciting Quran

Sunan Abi Dawud 861:

A similar narration with additional guidance on:

• Performing ablution as commanded by Allah
• Saying the Tashah-hud
• Reciting Quran or praising Allah

Sunan an-Nasa'i 84 (Humran bin Aban):

Describing Uthman bin Affan's wudu method:

• Washing hands three times
• Rinsing mouth and nose
• Washing face three times
• Washing arms to elbows three times
• Wiping head
• Washing feet three times

The hadith concludes with a promise that performing wudu correctly and praying two rak'ahs with focus will result in forgiveness of previous sins.

11.3 Wudu for every Salat

Hadith References:

Sunan Abi Dawud 48 (Abdullah b. 'Abd Allah b. 'Umar):

• Reports that the Prophet was "commanded to perform ablution for every prayer whether or not he was with ablution"
• When this became burdensome, he was ordered to use a tooth-stick (siwak) for every prayer
• Ibn Umar continued performing ablution for every prayer, believing he had the strength to do so

Sunan an-Nasa'i 131 ('Amr bin 'Amir via Anas):

• Confirms the Prophet performed wudu for every prayer
• Companions would pray "all the prayers so long as we did not commit Hadath"
• They used to pray "all the prayers with (one) Wudu'"

11.4 Sleeping Breaks Wudu (Yes/No)

Hadith References:

Sunan an-Nasa'i 442 (Ibn Abbas):

• The Prophet prayed at night
• Slept and then prayed again without performing wudu

Sunan Abi Dawud 203 (Ali ibn Abu Talib):

• "The eyes are the leather strap of the anus, so one who sleeps should perform ablution."

Sunan an-Nasa'i 686 (Ibn Abbas):

• The Prophet prayed eleven rak'ahs
• Slept deeply
• Bilal called him for prayer
• He prayed two rak'ahs and led people in prayer without performing wudu

Analysis: These hadith present seemingly contradictory guidance about whether sleeping requires renewing one's ablution.

11.5 Wudu Before Intercourse if Junub

Hadith References:

Sahih Muslim 309:

"Anas reported: The Messenger of Allah (ﷺ) used to have sexual intercourse with his wives with a single bath."

Sunan an-Nasa'i 263:

"It was narrated from Anas bin Malik that the Messenger of Allah (ﷺ) went around all his wives and only performed Ghusl once."

Sunan an-Nasa'i 262:

"It was narrated from Abu Sa'eed that the Prophet (ﷺ) said: 'When any one of you a wants to return (to have intercourse again), let him perform Wudu'.'"

Contradiction: The hadith present conflicting guidance about performing wudu (ablution) before subsequent sexual intercourse. One hadith suggests using a single bath for multiple encounters, while another recommends performing wudu before each subsequent sexual encounter.

11.6 Cooked Food and Wudu

Summary:

The page contains multiple hadith references about performing ablution (wudu) after eating food touched by fire.

Key points:

1. Multiple narrations from Abu Hurairah quote the Prophet Muhammad as saying: "Perform Wudu' from that which has been touched by fire."

1. Variations in the hadith include:

• "Perform ablution after eating anything which has been cooked by fire"
• "Perform ablution after eating anything cooked with fire"

1. Contradictory narrations:

• Ibn Abbas reported the Prophet "ate a little meat from a (goat's) shoulder. He then offered prayer and did not perform ablution."
• Umm Salamah reported similar instances where the Prophet ate meat and prayed without performing ablution.

11.7 Sprinkle Privates for Wudu

Sunan an-Nasa'i 134:

Narrated that when the Prophet performed Wudu', he would "take a handful of water and do this with it" and "sprinkle his private parts with it."

Explanation: The purpose is "to ward off devilish whispers lest the person think any emission has taken place, and thus think that his Wudu' has been invalidated."

Full Hadith Chain:

• Narrated by Ismail bin Mas'ud
• Told by Khalid bin Al-Harith
• From Shu'bah
• From Mansur
• From Mujahid
• From Al-Hakam
• From his father

Additional Note: Shaikh Ibn As-Sunni identified Al-Hakam as "Ibn Sufyan Ath-Thaqafi"

11.8 Wudu after eating camel meat

Hadith References:

Sahih Muslim 360a (Jabir b. Samura):

A man asked the Prophet about performing ablution after eating:

• Mutton: "Perform ablution if you so desire, and if you do not wish, do not perform it."
• Camel meat: "Yes, perform ablution (after eating) camel's flesh."

Sunan Abi Dawud 184 (Al-Bara' ibn Azib):

The Prophet was asked about:

• Camel meat: "Perform ablution, after eating it."
• Meat (general): "Do not perform ablution after eating it."

The hadith also includes additional details about praying in different locations:

• Sheepfolds: Allowed and considered "a place of blessing"
• Camel resting places: Prohibited, described as "places of Satan"

11.9 What Breaks Ablution

Summary:

The page contains multiple hadith references discussing what causes one to need to perform ablution (wudu), specifically focusing on touching one's private parts.

Key hadith:

Sunan Abi Dawud 181:

Busrah daughter of Safwan reported that the Prophet said: "He who touches his penis should perform ablution."

Sunan an-Nasa'i 163:

Similar narration stating: "And if any one of you touches his penis, let him do Wudu'."

Sunan an-Nasa'i 165:

When asked about touching one's penis during prayer, the Prophet responded: "It is just a part of you."

Analysis: The hadith reveal some disagreement among companions about whether touching oneself necessitates ablution. Urwah bin Az-Zubair, for instance, initially contested Marwan's assertion about needing to perform wudu after touching one's penis.

11.10 Wudu & Quran Recitation

Hadith References:

Sunan an-Nasa'i 266 (Hasan):

"'Ali said: 'The Messenger of Allah used to recite Qur'an in all circumstances except when he was Junub.'"

Sunan an-Nasa'i 265:

"'Abdullah bin Salimah said: 'The Messenger of Allah used to come out of the toilet and recite Qur'an, and he would eat meat with us and nothing would prevent him from (reciting) Qur'an except Janabah.'"

Conclusion: These hadith suggest that the Prophet Muhammad would recite the Qur'an in most situations, with the only exception being when he was in a state of ritual impurity (Janabah).

11.11 Rinsing the Nose

Hadith References:

Sunan an-Nasa'i 86 (Abu Hurairah):

"When any one of you performs Wudu', let him put water in his nose then blow it out."

Sunan an-Nasa'i 87 (Laqit bin Sabirah):

"Perform Wudu' well, and exaggerate in sniffing water up into your nose, except when you are fasting."

Sunan an-Nasa'i 88 (Abu Hurairah):

"Whoever performs Wudu' then let him sniff water in the nose and blow it out, and whoever uses small stones (to remove filth) then make it odd (numbered)."

11.12 Ghusl for Friday Prayer

Hadith References:

Sunan Abi Dawud 340:

Abu Hurairah reported that Umar b. al-Khattab emphasized that when someone comes for Friday prayer, they should take a bath, not just perform ablution.

Sunan Abi Dawud 341:

Abu Sa'id al-Khudri reported the Prophet saying: "Taking bath on Friday is necessary for every adult."

Sahih Muslim 846b:

Adds that in addition to bathing, one should use Siwak (tooth stick) and apply perfume if possible, "even if it is women's perfume."

Conclusion: The hadith consistently stress the importance of taking a full bath (ghusl) before Friday prayer, specifically for adults, and recommend additional practices like using Siwak and applying perfume.

11.13 Wudu Once or Thrice

Hadith References:

Sunan an-Nasa'i 80 (Ibn 'Abbas):

"Shall I not tell you of the Wudu' of the Messenger of Allah (ﷺ)? He performed Wudu' by washing each part of the body once."

Sunan an-Nasa'i 81 (Abdullah bin Umar):

Abdullah bin Umar performed Wudu', washing each part of the body three times, and attributed this to the Prophet.

Analysis: The hadith present seemingly contradictory instructions about the number of times body parts should be washed during wudu - once versus three times.

11.14 Siwak and Wudu

Summary:

The page contains multiple hadith references about the use of Siwak (tooth-stick/toothbrush) related to wudu (ablution) and prayer.

Key hadith:

1. Abu Huraira reported the Prophet Muhammad said: "Were it not that I might over-burden the believers, I would have ordered them to use toothstick at every time of prayer."

1. Another narration from Abu Huraira states the Prophet would have commanded using Siwak "at (the time of) every Salah" if not for fear of difficulty.

1. 'Amir bin Rabi'a noted seeing the Prophet cleaning his teeth with Siwak while fasting "so many times as I can't count."

1. Aisha described Siwak as "a purification for the mouth and it is a way of seeking Allah's pleasures."

Conclusion: The hadith consistently emphasize that the Prophet recommended Siwak but did not make it mandatory, out of consideration for his followers' potential hardship. The sources include Sahih al-Bukhari, Sahih Muslim, Sunan an-Nasa'i, and Sunan Abu Dawud.

Section 11 Conclusion: The Ablution Absurdity

Ablution (wudu) is the ritual purification before prayer. The Quran gives clear, simple instructions in verse 5:6. Yet hadith literature has transformed this straightforward practice into a confusing mess of contradictory requirements, with debates over wiping shoes, touching genitals, eating camel meat, and countless other issues that the Quran never addresses.

The Contradictions:

• Do you need wudu after eating food touched by fire? (Yes in some hadith, no in others)
• Does touching your genitals break wudu? (Yes in some hadith, the Prophet said "it's just part of you" in another)
• Can you wipe over shoes during wudu? (Multiple conflicting hadith)
• Does eating camel meat break wudu? (Yes according to some hadith, not mentioned in others)
• Should you use a siwak (toothstick) before wudu? (Multiple conflicting recommendations)

The Quranic Clarity:

Verse 5:6 provides specific, clear instructions for wudu: wash face, wash arms to elbows, wipe head, wash feet. That's it. No mention of shoes, camel meat, or genitals. No complicated invalidation rules. Just simple purification before prayer.

The Result:

Muslims spend enormous energy debating whether they need to repeat wudu based on hadith that contradict each other, while ignoring the Quran's straightforward guidance. Different schools follow different hadith, leading to different wudu practices—all claiming Prophetic precedent.

The Pattern:

Like with prayer, hadith literature takes the Quran's simple guidance and buries it under mountains of contradictory narrations, creating anxiety, confusion, and sectarian division over matters God never made complicated.

This section proves that hadith scholarship doesn't clarify the Quran—it obscures it, replacing divine simplicity with human confusion.

12. Ramadan Confusion

This section examines hadith that present conflicting or confusing guidance about fasting during Ramadan.

12.1 White thread of light

Sunan Abi Dawud 2349:

Narrated 'Adi b. Hatim: When the verse "Until the white thread of dawn appear to you distinct from its black thread" was revealed, I took a white rope and a black rope, and placed them beneath my pillow; and then I looked at them, but they were not clear to me. So I mentioned it to the Messenger of Allah (ﷺ). He laughed and said: Your pillow is so broad and lengthy ; that is (i.e. means) night and day.

The version of the narrator 'Uthman has: That is the blackness of night and whiteness of day.

Analysis: The hadith appears to be discussing a literal interpretation of a Quranic verse about distinguishing between white and black threads during dawn, with the Prophet Muhammad explaining that it metaphorically refers to the transition between night and day.

12.2 Cupping breaks fast

Summary:

The page presents three hadith references discussing whether cupping breaks one's fast during Ramadan:

Sunan Abi Dawud 2367 (Thawban):

The Prophet reportedly said "A man who cupped and a man who has himself cupped broke their fast."

Sunan Abi Dawud 2372 (Ibn 'Abbas):

The Prophet "had himself cupped when he was fasting."

Sunan Abi Dawud 2375 (Anas):

Anas said "We did not abandon cupping for the fasting person except because we disliked the effort."

Analysis: These hadith present seemingly contradictory guidance about whether cupping invalidates a person's fast.

12.3 Kissing and Intercourse while Fasting

Hadith References:

Sunan Abi Dawud 2382:

'Aishah narrates that the Prophet "kissed while he was fasting and had intercourse while he was fasting, but he was more in control of his desire."

Sunan Abi Dawud 2383:

'Aishah states the Prophet "used to kiss (me) during the month of fasting."

Sunan Abi Dawud 2386:

'Aishah reports the Prophet "used to kiss her and suck her tongue while he was fasting."

Sunan Abi Dawud 2387:

Abu Hurayrah describes an incident where the Prophet gave different responses to two men about intercourse during fasting - permitting an older man but forbidding a younger man.

Analysis: The hadith references suggest varying interpretations and potential contextual nuances regarding intimate behavior during Ramadan, with different rulings seemingly based on individual circumstances like age and self-control.

12.4 Expiation For Breaking Fast

Sunan Abi Dawud 2392:

The hadith narrated by Abu Hurairah describes a man who broke his fast during Ramadan. The Prophet Muhammad offered him three options for expiation:

1. Emancipate a slave
2. Fast for two consecutive months
3. Feed sixty poor people

When the man said he could not afford these options, the Prophet was brought a basket of dates. Initially suggesting the man give the dates as charity, the man claimed he was too poor. The Prophet then laughed and told him to eat the dates himself.

Analysis: The hadith demonstrates the Prophet's compassionate approach to addressing a person's difficulty in fulfilling religious obligations.

12.5 Fasting on behalf of others

Key Quranic Verse: [Quran 6:164] "No soul benefits except from its own works, and none bears the burden of another."

Sunan Abi Dawud 2400:

The Prophet Muhammad said: "If anyone dies when some fast is due from him (i.e. which he could not keep) his heir must fast on his behalf."

Analysis: The page appears to be questioning this hadith's compatibility with the Quranic principle that each person is responsible for their own deeds. The hadith suggests that if someone dies with outstanding fasts, their heir should complete those fasts on their behalf, which seems to contradict the Quranic verse emphasizing individual accountability.

Section 12 Conclusion: Fasting Made Confusing

Fasting during Ramadan is a clear Quranic command (2:183-185). Yet hadith literature has managed to create confusion even around this straightforward practice, with contradictory narrations about what breaks the fast, when to break it, and various exceptions that the Quran doesn't mention.

The Contradictions:

• Does cupping break the fast? (Yes in some hadith, no in others—the Prophet himself got cupped while fasting)
• Can you kiss your spouse while fasting? (Some hadith yes, others express caution)
• Should you eat suhoor (pre-dawn meal)? (Emphasized in hadith but not mentioned in Quran)
• What time exactly should you break fast? (Different hadith give different guidance)

The Quranic Simplicity:

The Quran's fasting rules are clear: don't eat, drink, or have intercourse from dawn to sunset during Ramadan (2:187). Exemptions for travelers and the sick (2:184-185). That's the complete guidance. No mention of cupping, kissing, or elaborate rules about what invalidates the fast.

The Unnecessary Complications:

Hadith literature has created anxiety around fasting by introducing dozens of potential"fast-breakers" that God never mentioned. This has led to:

• Muslims afraid to take necessary medications
• Confusion about medical procedures
• Sectarian disagreements about when to start/end fasting
• Elaborate rules that make fasting harder than God intended

This section demonstrates how hadith literature takes the Quran's clear, manageable commandments and transforms them into sources of anxiety and confusion—adding burden where God offered simplicity.

13. Companion Confusion

This section examines hadith that show confusion or inconsistency among the companions of the Prophet.

13.1 Raising Hadith

Sunan an-Nasa'i 400:

Narrated by Abu Hurairah: Warns against urinating in "standing water which does not flow and then perform[ing] Ghusl with it"

Narrative Context:

The text includes a discussion about the hadith's transmission, noting that Ayyub (a narrator) might have "raised" the hadith to Abu Hurairah, meaning attributing it directly to him rather than tracing it back to the Prophet Muhammad.

The footnote suggests some uncertainty about the precise meaning, stating "And Allah knows best" - a common scholarly qualifier in Islamic textual interpretation.

13.2 Salat Prayer

Sunan an-Nasa'i 582:

"It was narrated from Yazid bin Abi Habib that Abu Al-Khair told him: Abu Tamim Al-Jaishani stood up to pray two Rak'ahs before Maghrib, and I said to 'Uqbah bin 'Amir: 'Look at this man, what prayer is he praying?' He turned and looked at him, and said: 'This is a prayer that we used to pray at the time of the Messenger of Allah (ﷺ).'"

Key Observations:

• The hadith describes a companion praying two additional rak'ahs before the Maghrib (sunset) prayer
• 'Uqbah bin 'Amir confirms this was a practice during the Prophet Muhammad's time

13.3 Asr Salat Time

Hadith References:

Sunan an-Nasa'i 509:

Narrated by Abu Bakr bin 'Uthman bin Sahl bin Hunaif, who heard Abu Umamah bin Sahl say they prayed Zuhr with 'Umar bin 'Abdul-'Aziz, then went to Anas bin Malik and found him praying 'Asr. When asked about the prayer, Anas said this was "the prayer of the Messenger of Allah (ﷺ) that we used to pray with him."

Sunan an-Nasa'i 510:

Narrated by Abu Salamah, describing a similar scenario where people prayed during 'Umar bin 'Abdul-'Aziz's time and then found Anas bin Malik praying 'Asr. When told he prayed early, Anas responded that he was "praying as I saw my companions pray."

Analysis: These hadith appear to discuss variations in prayer timing among the companions of the Prophet Muhammad, specifically regarding the Asr (afternoon) prayer.

Section 13 Conclusion: The Myth of Companion Infallibility

This section shatters the idealized image of the Prophet's companions that hadith culture promotes. The very hadith literature that commands blind respect for companions also preserves accounts of their serious errors, conflicts, and questionable decisions—creating a fundamental contradiction in how companions are portrayed.

The Reality in Hadith:

• Companions forgot prayers and rulings
• Companions had serious conflicts (even physical fights)
• Companions made errors in judgment
• Companions disagreed with each other and sometimes with the Prophet
• Some companions were criticized by other companions

The Contradiction:

Hadith culture teaches that all companions were righteous and should not be criticized. Yet the same hadith literature records their mistakes, disagreements, and flaws. Which narrative is true? Were they infallible role models or flawed humans like everyone else?

The Quranic Reality:

The Quran doesn't present companions as perfect. It criticizes some for fleeing in battle (3:152-155), being hypocrites (9:101), and prioritizing worldly gain (9:38). The Quran promises paradise to "those who believed and did righteous deeds"—character and action, not just historical proximity to the Prophet.

The Real Issue:

The cult of companion veneration serves a purpose: it makes early transmitted narrations seem more reliable. If companions were perfect, then what they narrated must be perfect. But the hadith literature itself proves they weren't perfect—they made mistakes, disagreed, and sometimes forgot.

This section reveals that companion veneration is a post-Prophetic innovation designed to bolster hadith authority, contradicted by the very hadith literature it's meant to support.

14. Prophet Miracles

This section exposes a fatal internal contradiction in hadith literature: the Prophet himself said the Quran was his only miracle (Bukhari 7274), yet dozens of "sahih" hadith describe him splitting the moon, making water flow from his fingers, feeding armies from a single plate, and performing other supernatural feats. Both claims cannot be true. Either the Prophet lied about having no miracles, or the miracle hadith are fabricated. There is no third option.

14.1 Muhammad's Only Miracle was Quran

Key Quranic Verses:

Quran 10:20: People ask why no miracle came to Muhammad, but he is told to wait

Quran 17:59: Explains that previous generations rejected miracles, so they were limited

Hadith Evidence:

Two primary hadith from Sahih al-Bukhari and Sahih Muslim, both narrated by Abu Huraira, state that Muhammad's unique miracle was the divine revelation (Quran). The key quote is: "only that which I was given was Divine Inspiration which Allah has revealed to me"

The hadith suggests that while other prophets had physical miracles that made people believe, Muhammad's miracle was the Quran itself. He hoped this would result in the largest following on the Day of Resurrection.

14.2 Moon split

Summary:

Multiple hadith references describe an alleged miraculous event where the moon was split into two parts during Muhammad's lifetime.

Key Narrators:

• Abdullah bin Masud
• Anas bin Malik
• Ibn Abbas

Typical Narrative Elements:

• People of Mecca requested a miracle
• The moon was reportedly split into two halves
• Muhammad asked witnesses to "Bear testimony to this"
• Some accounts mention seeing the Hira' mountain between the moon's halves

Specific Hadith References:

• bukhari: 3636, 3637, 3638, 3868, 3869
• muslim: 2800a, 2800b, 2802a
• tirmidhi: 3286

External Reference: The page also links to an article "Muhammad Did Not Split The Moon" by HadithCritic, suggesting scholarly skepticism about the miraculous claim.

14.3 Finger Flowing Stream

Summary:

The page discusses a miraculous event where Prophet Muhammad allegedly made water flow from between his fingers during various occasions, as recorded in multiple Sahih al-Bukhari hadith.

Key incidents:

1. At Az-Zawra, where water "started flowing among his fingers" and 300 people performed ablution
2. During the Asr prayer when water was scarce
3. At the Treaty of Hudaybiyyah when people were thirsty

Most detailed account from Jabir bin Abdullah:

When people had no water at Hudaybiyyah, the Prophet "put his hand in that pot and the water started flowing among his fingers like springs." Jabir noted they were around 1,500 people, and claimed "Even if we had been one-hundred-thousand, it would have been sufficient for us."

Connection to Quran: The narrative connects to the Quranic verse (17:90) where people challenged the Prophet to "cause a spring to gush out of the ground" as proof of his prophethood.

Sources: Multiple hadith from Sahih al-Bukhari documenting variations of this miraculous water-producing event.

14.4 Crying Stem

Summary:

The hadith describes an incident where a date palm stem or trunk would cry when the Prophet Muhammad began using a pulpit for his sermons.

Key details from Sahih al-Bukhari (918, 3583, 3584, 3585):

• The Prophet previously stood next to a tree/date palm trunk while delivering sermons
• When a pulpit was made for him, the trunk began crying
• The sound was described as similar to "a pregnant she-camel" or "a child"
• The Prophet descended from the pulpit and embraced/touched the trunk to comfort it

Prophet's Explanation: "It was crying for (missing) what it used to hear of religious knowledge given near to it."

14.5 Talking Trees

Sahih al-Bukhari 3859:

حَدَّثَنِي عُبَيْدُ اللَّهِ بْنُ سَعِيدٍ، حَدَّثَنَا أَبُو أُسَامَةَ، حَدَّثَنَا مِسْعَرٌ، عَنْ مَعْنِ بْنِ عَبْدِ الرَّحْمَنِ، قَالَ سَمِعْتُ أَبِي قَالَ، سَأَلْتُ مَسْرُوقًا مَنْ آذَنَ النَّبِيَّ صلى الله عليه وسلم بِالْجِنِّ لَيْلَةَ اسْتَمَعُوا الْقُرْآنَ‏.‏ فَقَالَ حَدَّثَنِي أَبُوكَ ـ يَعْنِي عَبْدَ اللَّهِ ـ أَنَّهُ آذَنَتْ بِهِمْ شَجَرَةٌ‏.‏

Translation:

Narrated Abdur-Rahman: "I asked Masruq, 'Who informed the Prophet (ﷺ) about the Jinns at the night when they heard the Qur'an?' He said, 'Your father Abdullah informed me that a tree informed the Prophet (ﷺ) about them.'"

14.6 Talks to animals

Sunan Abi Dawud 2549:

The hadith describes an incident where the Prophet Muhammad encountered a camel in a garden. When the camel saw the Prophet, it became emotional - "wept tenderly" and had flowing eyes. The Prophet approached the camel, wiped its temple, and it became silent.

The Prophet then asked who owned the camel. When a young man from the Ansar identified himself as the owner, the Prophet admonished him, saying: "Don't you fear Allah about this beast which Allah has given in your possession. It has complained to me that you keep it hungry and load it heavily which fatigues it."

Analysis: The hadith suggests the Prophet could communicate with animals and was concerned about their welfare, specifically criticizing the owner for mistreating the camel by overworking and underfeeding it.

14.7 Lots of dates

Sahih al-Bukhari 5443:

Narrated by Jabir bin Abdullah

Key Details:

• Involves a Jewish money lender in Medina
• The Prophet Muhammad helped Jabir resolve a debt issue related to date harvesting

Summary of the Narrative:

A Jewish money lender had lent Jabir money against his upcoming date harvest. When the harvest was not promising, Jabir requested a delay in repayment, which the lender refused. The Prophet intervened, walking through Jabir's palm grove and eventually helping him resolve the debt.

Miraculous Elements:

• The Prophet walked through the palm trees
• He rested in Jabir's hut
• Helped Jabir successfully harvest and repay his debt
• After resolving the situation, the Prophet declared, "I testify that I am Allah's Messenger"

14.8 Greeted by a stone

Sahih Muslim 2277:

حَدَّثَنَا أَبُو بَكْرِ بْنِ أَبِي شَيْبَةَ، حَدَّثَنَا يَحْيَى بْنِ أَبِي بُكَيْرٍ، عَنْ إِبْرَاهِيمَ بْنِ طَهْمَانَ، حَدَّثَنِي سِمَاكُ بْنُ حَرْبٍ، عَنْ جَابِرِ بْنِ سَمُرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ إِنِّي لأَعْرِفُ حَجَرًا بِمَكَّةَ كَانَ يُسَلِّمُ عَلَىَّ قَبْلَ أَنْ أُبْعَثَ إِنِّي لأَعْرِفُهُ الآنَ ‏"‏ ‏.‏

English Translation:

Jabir b. Samura reported Allah's Messenger (ﷺ) as saying: "I recognize the stone in Mecca which used to pay me salutations before my advent as a Prophet, and I recognize that even now."

14.9 Escorting trees

Sahih Muslim 3006-3014:

The hadith narrates an incident during a journey with Prophet Muhammad where he miraculously controlled two trees. Specifically, the Prophet approached two trees in a valley and commanded them to move, saying "Be thou under my control by the permission of Allah." The trees reportedly followed his command "like a camel with its nose string" and then joined together when he instructed them to do so.

Jabir ibn Abdullah, the narrator, describes watching the Prophet perform this miraculous action. When the Prophet noticed Jabir observing, he explained the purpose: he had passed by two graves where people were being tormented, and he wanted to provide some relief "as long as these twigs remain fresh."

14.10 Stopped the sun

Sahih Muslim 1747:

The hadith describes a prophet who stops the sun during a military campaign.

Key details:

1. The prophet tells his followers that certain men (those with new marriages, unfinished houses, or waiting for livestock offspring) should not accompany him.

1. At or near the time of Asr prayers, he addresses the sun, saying: "Thou art subservient (to Allah), and so am I. O Allah, stop it for me a little."

1. The sun is reportedly "stopped for him until Allah granted him victory."

1. After the battle, there are additional narrative elements about spoils of war and potential misappropriation.

Narrator: Abu Huraira

14.11 Prophet Knew the Future

Key Quranic Quote:

[Quran 7:188] "Say, 'I have no power to benefit myself, or harm myself. Only what GOD wills happens to me. If I knew the future, I would have increased my wealth, and no harm would have afflicted me.'"

Summary:

The page discusses hadiths that appear to contradict Quranic verse 7:188, which states that the Prophet Muhammad did not know the future. The page presents several hadiths that suggest the Prophet claimed knowledge of future events, including:

Hadith Claims:

1. Prophecies about fighting Jews, with stones revealing hidden Jews
2. Predictions about the Hour (Day of Judgment)
3. A private conversation with his daughter Fatima about his impending death
4. Conflicts with Jews
5. Characteristics of future enemies
6. Future events leading to the Day of Judgment

14.12 Rain

Sahih al-Bukhari 3582:

Narrated by Anas, the hadith describes a drought in Medina during the Prophet Muhammad's lifetime. During a Friday sermon, a man asked the Prophet to pray for rain. The Prophet raised his hands and invoked Allah.

Key details:

• The sky was initially clear "as glass"
• Suddenly, wind blew and clouds gathered
• It rained heavily for a week
• The next Friday, another man asked the Prophet to stop the rain
• The Prophet smiled and said, "O Allah, (let it rain) around us and not on us"
• Anas observed the clouds separating "forming a sort of a crown round Medina"

14.13 Food for the masses

Summary:

The page contains three Sahih al-Bukhari hadith accounts describing miraculous food multiplication events involving the Prophet Muhammad:

First Hadith (3578):

• Abu Talha notices the Prophet's weakness from hunger
• Um Sulaim provides some barley bread
• The Prophet invites people to eat
• 70-80 men are fed from a small amount of food

Second Hadith (3581):

• Involves Abu Bakr and companions of the Suffa (poor people)
• The Prophet encourages sharing limited food
• Miraculous multiplication of food occurs

Third Hadith (4102):

• During the Trench digging, Jabir notices the Prophet's hunger
• Jabir slaughters a small animal and prepares limited food
• The Prophet blesses the food
• 1,000 people eat, with the pot and dough seemingly unchanged

Analysis: Each hadith emphasizes a miraculous event where a small amount of food suffices to feed a large number of people, attributed to the Prophet's blessing, highlighting themes of hospitality, sharing, and divine intervention in providing sustenance during times of scarcity.

14.14 Well

Sahih al-Bukhari 2731, Bukhari 2732:

Narrators: Al-Miswar bin Makhrama and Marwan

Summary:

The hadith describes an incident during the Prophet Muhammad's journey to Mecca for Umrah at Al-Hudaybiyyah, where his companions were experiencing water scarcity. According to the narration, the Prophet took an arrow from his quiver and instructed his companions to place it in a nearly dry pit. Miraculously, water then began to flow abundantly, allowing all the people to quench their thirst.

Context: The hadith is part of a longer narrative about the Treaty of Hudaybiyyah, which details negotiations between the Muslims and Quraish, and includes various interactions and events during this significant historical moment.

Section 14 Conclusion: Fabricating the Supernatural

This section contains some of the most fantastical claims in hadith literature—the moon splitting in two, water flowing from fingers, food multiplying, and trees crying. These Hollywood-style miracles contradict the Quran's explicit statement that Muhammad's only miracle was the Quran itself.

The Fantastical Claims:

• Moon split in two (no historical record outside hadith)
• Water gushed from the Prophet's fingers
• Food miraculously multiplied
• Trees and stones spoke to him
• A crying palm tree trunk
• Wells that never ran dry

The Quranic Reality:

The Quran repeatedly states that Muhammad performed no miracles:

• "The unbelievers say: 'Why has no sign been sent down to him from his Lord?' You are only a warner" (13:7)
• "They say: 'Why are signs not sent down to him from his Lord?' Say: 'The signs are only with Allah, and I am only a clear warner'" (29:50)
• Muhammad himself said his only miracle was the Quran (according to Sahih al-Bukhari 4981)

The Historical Context:

These miracle hadith emerged 200+ years after the Prophet's death, during competition with Christian miracle stories about Jesus. As Islam spread, there was pressure to present Muhammad with miracles comparable to other prophets' narratives.

The Logical Problem:

If Muhammad performed such spectacular public miracles—splitting the moon, producing endless water—why didn't his contemporaries immediately believe? Why did conversion take 23 years? Why is there no historical record of a split moon from civilizations worldwide who observed the sky?

The Real Miracle:

The Quran is its own miracle—a literary, spiritual, and intellectual masterpiece that has endured for 1400 years. It needs no fantasy to support it.

This section proves that hadith literature contains fabricated stories designed to compete with other religious traditions, contradicting both the Quran and basic historical reality.

15. Idolizing the Prophet

This section examines hadith that appear to elevate the Prophet Muhammad to a supernatural or semi-divine status, potentially contradicting the Quranic principle that prophets are human messengers.

15.1 The Prophet's Spittle

Hadith References:

The page discusses several hadiths related to the Prophet Muhammad's saliva, highlighting instances where companions believed his spittle had healing or blessed properties. Key examples include:

1. At Hudaybiyyah, companions would catch the Prophet's spittle in their hands and rub it on their faces and skin.

1. When Ali was suffering from eye trouble, the Prophet "spat in his eyes and his eyes were cured immediately."

1. When Abdullah bin Az-Zubair was born, the Prophet chewed a date and put its juice in the baby's mouth, so "the first thing that went into the child's stomach was the saliva of the Prophet."

1. During a water shortage at Hudaybiyyah, the Prophet "spat and invoked (Allah)" on a well, after which the people could drink.

Analysis:

These hadiths demonstrate a belief among early Muslims that the Prophet's bodily fluids, particularly his saliva, possessed miraculous healing and blessing properties. The accounts emphasize the deep reverence and almost supernatural respect companions had for the Prophet. The sources are primarily from Sahih al-Bukhari.

15.2 Prophet beard hair

Hadith Reference: Sahih al-Bukhari 5896

Key Details:

• Narrated by Isra'il about Uthman bin Abdullah bin Mauhab
• Describes a container with Prophet Muhammad's hair from Um Salama
• The hair was reportedly used for healing purposes
• Noted as "a few red hairs in it"

Quote:

"If any person suffered from evil eye or some other disease, he would send a vessel (containing water) to Um Salama."

Analysis:

The content suggests a practice of venerating physical remnants of the Prophet, which the page seems to view critically as a form of potential idolization.

15.3 Prophet's Intercession

Key Points:

1. The hadith describes the Prophet Muhammad's intercession on the Day of Resurrection, where he will help people enter Paradise.

1. According to multiple narrations, the Prophet will:

• Ask permission from Allah to intercede
• Prostrate before Allah
• Be allowed to intercede multiple times
• Help people exit Hell and enter Paradise

1. Specific details about the intercession include:

• The intercession will be primarily for "those of my people who have committed major sins"
• Some people who exit Hell through his intercession will be called "Jahannamis"
• He will help people with even a small amount of faith (as little as "the weight of an atom")

Notable Quotes:

• "My intercession will be for those of my people who have committed major sins."
• "People will come forth from Hell by Muhammad's intercession, will enter paradise and be named Jahannamis."

15.4 Prophet Didn't Need Food or Drink

Key Content:

The page contains multiple Sahih al-Bukhari hadith references describing an incident where the Prophet Muhammad forbade continuous fasting (Al-Wisal) for his followers. In these narrations, when people noted that he himself practiced continuous fasting, the Prophet responded that he was unique because "I am given food and drink (by Allah) during the night."

Key quotes include:

• "I am not like you, for I am provided with food and drink (by Allah)."
• "My Lord gives me food and drink during my sleep."

The hadith sources consistently emphasize that the Prophet claimed a special divine provision that distinguished him from his followers, allowing him to fast continuously without experiencing hunger or thirst like others would.

Additional context from Aisha's narration suggests the Prophet's fasting was variable: "Allah's Messenger used to fast till one would say that he would never stop fasting, and he would abandon fasting till one would say that he would never fast."

15.5 Sweat of the Prophet

Hadith References:

1. Sahih al-Bukhari 6281
2. Sahih Muslim 2331a
3. Sahih Muslim 2331b
4. Sahih Muslim 2332

Key Narratives:

• Umm Sulaim would spread a leather sheet for the Prophet to rest on
• When he sweated, she would collect his sweat in bottles
• She would mix the sweat with perfume
• When asked about her actions, she said: "That is your sweat which we mix in our perfume and it becomes the most fragrant perfume."
• The Prophet reportedly responded positively, saying "You have done something right"

Analysis:

A woman collected the Prophet's sweat in bottles and mixed it with perfume, and this is recorded as religious guidance in Sahih collections. This is relic worship — the exact practice that Islam was supposed to eliminate. Christians venerate saints' relics (bones, clothing, blood); these hadith create an identical cult around the Prophet's bodily fluids. The Quran says in [3:79]: "No human being whom God blessed with the scripture and prophethood would ever say to the people, 'Be worshippers of me.'" Collecting someone's sweat in bottles IS worship, regardless of what you call it.

15.6 The most entitled

Hadith Reference: Sahih al-Bukhari 4351

Key Points:

• Ali bin Abi Talib sent a piece of gold to the Prophet Muhammad
• The Prophet distributed the gold among four persons
• A companion questioned the distribution, suggesting they were more deserving

Significant Dialogue:

• Companion: Implied criticism of gold distribution
• Prophet Muhammad: "Don't you trust me though I am the truth worthy man of the One in the Heavens"
• When challenged to fear Allah, the Prophet responded: "Woe to you! Am I not of all the people of the earth the most entitled to fear Allah?"

Additional Context:

• Khalid bin Al-Wahd offered to "chop [the challenger's] neck off"
• The Prophet refused, saying he was not ordered to "search the hearts of the people or cut open their bellies"

Prophetic Prediction:

The Prophet predicted that from the challenger's offspring would come people who:

• Recite the Quran "continuously and elegantly"
• Would "go out of the religion... as an arrow goes through a game's body"
• The Prophet said he would "kill them as the nations of Thamud were killed" if present during their time

15.7 The Prophet's Names

Key Content:

The page contains several Hadith references describing different names and titles of Prophet Muhammad:

Names mentioned in Sahih al-Bukhari and muslim:

• Muhammad
• Ahmad
• Al-Mahi (The Eraser)
• Al-Hashir (The Summoner)
• Al-Aqib (The Last)
• Al-Muqaffi (the last in succession)
• "Prophet of Repentance"
• "Prophet of Mercy"

Notable quotes:

• "I am Muhammad and Ahmad"
• "I am al-Mahi (The Eraser) through whom Allah will eliminate infidelity"
• "I am al-Hashir (The Summoner) who will be the first to be resurrected"

The hadith sources emphasize the Prophet's multiple names and spiritual significance, highlighting his role in religious transformation and eschatological events.

15.8 Prophet's Handsomeness

Hadith References:

1. Sahih al-Bukhari 3549
2. Sahih al-Bukhari 3551

Key Quotes:

1. "Allah's Messenger (ﷺ) was the handsomest of all the people, and had the best appearance. He was neither very tall nor short."

1. "The Prophet (ﷺ) was of moderate height having broad shoulders (long) hair reaching his ear-lobes. Once I saw him in a red cloak and I had never seen a more handsome than him."

Narrator: Al-Bara bin Azib

The hadith describes the Prophet Muhammad's physical appearance, emphasizing his attractiveness, moderate height, broad shoulders, and hair length that reached his ear-lobes.

15.9 Talking from the grave?

Hadith Reference: Sahih al-Bukhari 5666

Key Content:

The hadith narrates an interaction between Prophet Muhammad and his wife Aisha when she was experiencing a headache. The Prophet says, "I wish that had happened while I was still living, for then I would ask Allah's Forgiveness for you and invoke Allah for you."

Aisha responds sarcastically, suggesting the Prophet wants her to die, and implies he would spend the latter part of the day with another wife if she were to pass away.

The Prophet then reflects on potentially sending for Abu Bakr and his son to appoint a successor, but ultimately decides against it, believing "Allah would not allow it to be otherwise, and the Muslims would prevent it to be otherwise".

15.10 Prophet Bodies Don't Decay

Hadith References:

1. Sunan Abi Dawud 1047
2. Sunan Abi Dawud 1531

Key Content:

The hadith narrates that the Prophet Muhammad said prophets' bodies are preserved by Allah and do not decay in the earth. When companions asked how blessings could be submitted to him while his body has decayed, the Prophet responded: "Allah, the Exalted, has prohibited the earth from consuming the bodies of Prophets."

The hadith emphasizes the special status of prophets, suggesting their physical remains are miraculously protected after death. It also encourages invoking blessings on the Prophet, especially on Fridays, which is described as a significant day in Islamic tradition.

15.11 Prophets Are Alive in their Grave

Hadith Reference: Sunan an-Nasa'i 1633

Anas reports that the Prophet Muhammad said: "I passed by the grave of Musa, peace be upon him, and he was praying in his grave."

Analysis:

This hadith suggests that prophets continue to be active even after death, specifically that Moses was observed praying within his own grave.

15.12 Eyes behind his head

Key Content:

The page contains multiple hadith references from Sahih Muslim describing the Prophet Muhammad's claimed ability to see behind himself during prayer:

1. "By Allah, I see behind me as I see in front of me." (Sahih Muslim 423)

1. "Your bowing and your prostrating are not hidden from my view. Verily I see them behind my back." (Sahih Muslim 424)

1. "Complete the rows, for I can see you behind my back." (Sahih Muslim 434)

The hadith suggest that the Prophet could perceive people's actions and prayer movements even when they were behind him, which is presented as a supernatural ability. The narrations are primarily from companions Abu Hurairah and Anas ibn Malik.

15.13 The Prophet's Hands

Hadith References:

• Sahih al-Bukhari 1973
• Sahih al-Bukhari 3561

Content Summary:

Anas describes the Prophet's hands as uniquely soft, stating "I never touched silk or velvet softer than the hand of Allah's Messenger" and noted his pleasant smell was superior to any musk or perfume.

Similar to the first hadith, Anas emphasizes the extraordinary softness of the Prophet's hands, saying he had "never touched silk or Dibaj softer than the palm of the Prophet" and praised his sweat's fragrance.

Both hadith appear to be part of a section exploring "Idolizing the Prophet" and seem to focus on physically praising Muhammad's sensory qualities, specifically the texture of his hands and his bodily scent.

15.14 Friday Salat is For Sending Blessings to the Prophet

Key Content:

Quran 62:9-10 emphasizes commemorating God during Friday prayer and seeking His bounties

Hadith References:

Sunan Abi Dawud 1531 and Abi Dawud 1047 quote the Prophet Muhammad saying:

• "Among the most excellent of your days is Friday"
• Encourages invoking many blessings on him during Friday
• Claims "your blessings will be submitted to me"

Interesting Details:

When companions asked how blessings could be submitted when his body has decayed, the Prophet responded that "Allah has prohibited the earth from consuming the bodies of Prophets"

Analysis:

The hadith suggests that Friday is a special day, sending blessings on the Prophet during Friday prayer is recommended, and the Prophet believes his body remains preserved by divine intervention.

15.15 Adhan for Sending Salat to Prophet

Hadith References:

1. Sunan an-Nasa'i 678
2. Sunan an-Nasa'i 680

Key Hadith Content:

First Hadith (678):

The Prophet Muhammad said: "When you hear the Mu'adhdhin, say what he says, and do Salah upon me. Whoever does Salah upon me once, Allah will Salah upon him ten times. Then ask Allah to grant me Al-Wasilah, which is a position in paradise... Whoever asks for Al-Wasilah for me, will be entitled to my intercession."

Second Hadith (680):

The Prophet said: "Whoever says, when he hears the call to prayer: '[specific prayer in Arabic]', will be granted my intercession on the Day of Resurrection."

The hadith emphasizes the importance of:

• Repeating the Mu'adhdhin's words
• Sending blessings upon the Prophet
• Asking for the Prophet's "Al-Wasilah" (a special position in Paradise)
• Receiving the Prophet's intercession on the Day of Judgment

15.16 Prostrating to Muhammad

Hadith Reference: Sunan Abi Dawud 2140

Key Content:

The hadith describes an interaction where Qays ibn Sa'd asks the Prophet Muhammad about prostration. When Qays suggests prostrating to Muhammad, the Prophet firmly rejects the idea, stating:

"Do not do so. If I were to command anyone to make prostration before another I would command women to prostrate themselves before their husbands, because of the special right over them given to Allah."

The hadith emphasizes that:

• Prostration to any human, including the Prophet, is forbidden
• The Prophet does not want to be elevated above other humans
• The only prostration permitted would be from wives to husbands (due to their "special right")

The narrative demonstrates the Prophet's humility and rejection of any form of worship directed towards himself, reinforcing the Islamic principle of worshipping only Allah.

15.17 Seeking refuge in Muhammad

Key Content:

The page discusses two hadiths related to "seeking refuge" in Muhammad:

First Hadith (Sahih Muslim 1659d):

Abu Mas'ud reported beating a slave who sought refuge first in Allah, then in the Prophet. The Prophet said: "By Allah, God has more dominance over you than you have over him (the slave)." The slave was subsequently freed.

Second Hadith (Sunan Abi Dawud 2425):

During a discussion about fasting, Umar said: "We seek refuge in Allah from the wrath of Allah, and from the wrath of His Messenger."

The page also includes a Quranic verse (13:16) emphasizing that masters do not possess power to benefit or harm themselves, contrasting with the hadith narratives.

Analysis:

The author appears to be critically examining these hadiths, suggesting potential issues with seeking refuge in anyone other than God.

Section 15 Conclusion: Creating the Very Idol Islam Rejected

This section reveals the ultimate irony: Islam came to destroy idol worship and establish pure monotheism, yet hadith literature has effectively turned Muhammad into an object of veneration that borders on worship—contradicting the Quran's clear message that he was just a human messenger.

The Idolization in Practice:

• His saliva, hair, urine, and sweat preserved as blessed relics
• Sending prayers upon him thousands of times
• Graves built over his tomb (which he allegedly forbade)
• Claiming intercession through him (contradicting Quran 39:44)
• Believing his physical remains provide blessings

The Quranic Warnings:

• "Say: 'I possess no power of benefit or harm to myself except as Allah wills'" (7:188)
• "Muhammad is not but a messenger. Other messengers have passed on before him" (3:144)
• "Say: 'I don't tell you that I have the treasures of Allah, nor do I know the unseen, nor do I tell you that I am an angel'" (6:50)

The Historical Pattern:

Every major religion has faced this problem: the message of the original messenger gets replaced by veneration of the messenger himself. Christianity turned Jesus into God. Buddhism made Buddha into a deity. And hadith culture has made Muhammad into a semi-divine figure whose every action, word, and even bodily functions are preserved as sacred.

The Contradiction:

The same hadith literature that records Muhammad forbidding excessive veneration has created the system that venerates him excessively. Muslims travel to his tomb despite hadith forbidding grave worship. They pray upon him despite hadith warning against elevation.

This section exposes how hadith literature has created the very idol worship that Islam came to destroy—making Muhammad's name more frequently invoked than Allah's in some Muslim practices, contradicting the fundamental Islamic principle of pure monotheism.

16. Mimic the Prophet

This section contains hadith that prescribe detailed mimicry of the Prophet's personal habits and behaviors.

16.1 Start with the right

Content Summary:

The page contains multiple hadith references about the Prophet Muhammad's preference for starting actions from the right side:

1. Narrated by Aisha: "The Prophet (ﷺ) used to love to start doing things from the right side whenever possible, in performing ablution, putting on his shoes, and combing his hair."

1. Another narration states: "The Messenger of Allah loved to start from the right-hand side for performing ablution, for combing (the hair) and wearing the shoes."

1. Abdullah reported a nuanced perspective, noting that while the Prophet often turned right, he was not strictly limited to doing so.

The hadiths emphasize the Prophet's general preference for beginning actions on the right side, including personal grooming, ablution, and putting on shoes. This practice appears to be a recommended Sunnah (prophetic tradition) for Muslims.

16.2 How to eat

Key Content:

The page contains several hadith about proper eating etiquette, primarily narrated by Umar bin Abi Salama, who was raised under the Prophet Muhammad's care. The key instructions include:

1. "Mention the Name of Allah and eat with your right hand"
2. "Eat of the dish what is nearer to you"

Additional hadith details:

• One narration describes the Prophet instructing a young Umar to eat from the part of the dish closest to him
• Another hadith from Anas bin Malik mentions the Prophet enjoying gourd pieces from a meal
• There's also a hadith warning against drinking while standing, with Anas suggesting eating while standing is "even worse and more detestable"

The source texts are primarily from Sahih al-Bukhari and Sahih Muslim, with multiple narrations providing slightly different perspectives on the same basic eating instructions.

16.3 How to eat dates

Hadith Reference: Sahih Muslim 2042a

Key Details:

The hadith describes Prophet Muhammad's method of eating dates. He would:

1. Eat dates
2. Put the date stones between his fingers
3. Hold his forefinger and middle finger together
4. Drink a beverage after eating
5. Pass the drink to someone on his right side

Quote:

"Allah's Messenger came to my father and we brought him a meal and preparation from dates, cheese, and butter."

16.4 Circumcision at Puberty

Hadith Reference: Sahih al-Bukhari 6299

Key Content:

• The hadith narrates that Ibn 'Abbas was asked about his age when the Prophet died
• Ibn 'Abbas responded that he was "already circumcised" at that time
• The text notes that "people did not circumcise the boys till they attained the age of puberty"

Full Hadith Quote:

"Narrated Said bin Jubair: Ibn 'Abbas was asked, 'How old were you when the Prophet (ﷺ) died?' He replied. 'At that time I had been circumcised.' At that time, people did not circumcise the boys till they attained the age of puberty."

16.5 Pluck Armpit Hairs

Hadith References:

1. Sahih Muslim 257b
2. Sunan an-Nasa'i 5044
3. Sunan an-Nasa'i 9
4. Sunan Abi Dawud 4198

Key Content:

The hadith describes five "acts of fitra" (natural characteristics), which include:

• Circumcision
• Removing pubic hair
• Trimming mustache
• Clipping nails
• Plucking armpit hair

Specific Quote:

"Five are the acts of fitra: circumcision, removing the pubes, clipping the moustache, cutting the nails, plucking the hair under the armpits."

The hadith consistently appears across multiple Islamic canonical sources, attributed to Abu Hurairah and reported as a saying of the Prophet Muhammad. The text suggests these actions are considered part of a natural, recommended personal grooming practice in Islamic tradition.

16.6 Never ate at a table

Hadith Reference: Sahih al-Bukhari 6450

Narrated by Anas, the hadith states: "The Prophet (ﷺ) did not eat at a table till he died, and he did not eat a thin nicely baked wheat bread till he died."

This hadith suggests that the Prophet Muhammad maintained a simple eating style throughout his life, avoiding tables and refined bread. The narration implies a lifestyle of humility and moderation in food consumption.

16.7 Never ate two meals

Hadith Reference: Sahih al-Bukhari 6455

Narrated by Aisha: "The family of Muhammad did not eat two meals on one day, except one of the two was dates."

This hadith suggests that the Prophet Muhammad's household typically consumed only one substantial meal per day, with dates often being part of their diet. The narrative highlights the modest eating habits of the Prophet's family.

16.8 People of the Book

Key Content:

The page contains two hadiths related to imitating or following the practices of other religious groups:

First Hadith (Sunan Abi Dawud 4188):

Narrated by Ibn 'Abbas, this hadith describes how the Prophet initially let his hair hang down like the People of the Book, but later parted it. The text notes that the Prophet "like to confirm with the People of the Book in matters about which he had received no command."

Second Hadith (Sunan Abi Dawud 4031):

Narrated by Abdullah ibn Umar, the Prophet said: "He who copies any people is one of them."

These hadiths appear to discuss the concept of cultural imitation and religious identity, suggesting caution against blindly following the practices of other religious groups.

16.9 How to drink

Key Content:

The page presents several hadiths about drinking etiquette, with seemingly contradictory instructions:

Breathing while Drinking:

• One hadith suggests the Prophet "used to take three breaths while drinking"
• Another hadith "forbade breathing in a vessel"

Drinking Posture:

• Multiple hadiths prohibit drinking while standing
• Abu Huraira reported: "None of you should drink while standing; and if anyone forgets, he must vomit"

Additional Narrations:

• Anas reported that the Prophet "disapproved the drinking of water while standing"
• When asked about eating while standing, Anas suggested it was "even worse and more detestable"

The page appears to be part of a larger collection critiquing various hadith for their perceived inconsistencies or problematic content, specifically focusing on detailed behavioral instructions attributed to the Prophet Muhammad.

16.10 Proper grooming

Key Content:

The page discusses grooming practices according to Sahih Hadith, specifically focusing on personal hygiene and appearance.

Hadith References:

1. Sahih al-Bukhari 5889 and Sahih Muslim 257a describe "five practices of Fitra":

• Circumcision
• Shaving pubic region
• Clipping nails
• Cutting moustache
• Plucking armpit hair

1. Sahih Muslim 261a expands to "ten acts according to fitra", adding:

• Letting beard grow
• Using tooth-stick
• Snuffing water in nose
• Washing finger joints
• Cleaning private parts with water

1. Hadith from Ibn Umar emphasizes: "Trim closely the moustache, and let the beard grow."

1. Zaid bin Arqam reported a strict guideline: "Whoever does not trim his mustache, he is not from one of us."

The hadith collectively provide detailed instructions on personal grooming, presenting these practices as part of a natural, recommended lifestyle for Muslims.

16.11 How to put on and take off shoes

Hadith References:

1. Sahih al-Bukhari 5856
2. Sahih Muslim 2097a
3. Sunan Abi Dawud 4139

Key Hadiths:

1. "None of you should walk, wearing one shoe only; he should either put on both shoes or put on no shoes whatsoever."

1. "When one of you puts on sandals, he should first put in the right foot, and when he takes off he should take off the left one first. And he should wear both of them or take both off."

1. "When one of you puts on sandals, he should put on his right one first, and when he takes them off, he should take off the left one first; so that the right one should be the first to be put on and the last to be taken off."

The hadiths provide specific guidance on how to wear and remove shoes, emphasizing:

• Always wear or remove both shoes
• Start with the right shoe when putting on
• Start with the left shoe when taking off
• Maintain symmetry in shoe-wearing behavior

16.12 How to urinate

Key Content:

The page contains multiple hadith references about urination practices:

1. Hudhaifa reported seeing the Prophet urinating while standing at a "dumps of some people" (Sahih al-Bukhari 2471)

1. A hadith from Abu Qatada quotes the Prophet giving specific instructions:

• "When you drink (water), do not breath in the vessel"
• "When you urinate, do not touch your penis with your right hand"
• "When you cleanse yourself after defecation, do not use your right hand"

1. Another hadith from Abu Hurairah indicates the Prophet said:

• Do not face or turn back towards the qiblah when using the privy
• Do not cleanse with the right hand
• Use three stones for cleaning
• Forbade using dung or decayed bone for cleaning

1. A hadith from Abu Ayyub suggests turning east or west when using the privy, not facing the qiblah

1. Interestingly, Aisha contradicted claims that the Prophet urinated standing, stating "he would not urinate except while squatting"

16.13 How to defecate

Key Hadith Details:

1. Salman reported the Prophet taught detailed bathroom etiquette, including:

• Do not face the Qibla while urinating/defecating
• Do not cleanse with right hand
• Use only three stones for cleaning
• Avoid cleaning with bones or dung

1. Additional guidance from various narrations:

• Face east or west when using the bathroom
• Clean with an odd number of stones
• Perform ablution with water

Notable Narrators:

• Abu Hurairah
• Abdullah bin Umar
• Abu Ayyub Al-Ansari

Some hadith show slight variations in specific instructions, demonstrating the complexity of traditional Islamic jurisprudence around personal hygiene practices. The text provides multiple hadith sources from collections like Sahih Muslim, Sunan Abi Dawud, and Sunan an-Nasa'i.

16.14 Siwak

Hadith References:

• Sahih al-Bukhari 4438
• Sahih al-Bukhari 4451

Content Summary:

The page contains two Sahih al-Bukhari hadith about the Prophet Muhammad using a siwak (tooth-cleaning stick) near the end of his life.

Key Hadith Details:

First Hadith (4438):

• Narrated by Aisha
• Abdur-Rahman bin Abu Bakr brought a fresh siwak
• Aisha took the siwak, prepared it, and gave it to the Prophet
• The Prophet cleaned his teeth "in the best way"
• His last words were "O Allah! Let me be with the highest companions"

Second Hadith (4451):

• Also narrated by Aisha
• Similar account of the Prophet using a siwak
• Describes the Prophet dying in Aisha's arms
• Mentions "Allah made my saliva mix with his saliva on his last day on earth"

Section 16 Conclusion: The Cult of Imitation

This section reveals the absurd endpoint of hadith culture: Muslims attempting to replicate every trivial detail of the Prophet's daily life, from bathroom habits to beard length to sleeping positions—transforming the universal message of Islam into a 7th-century Arabian cultural cosplay.

The Obsessive Imitation:

• Which foot to enter the bathroom with
• Exact beard length (fist-length, no trimming)
• Sleeping positions and toothbrush techniques
• How to drink water (three sips while sitting)
• Clothing styles and colors
• Even bathroom hygiene practices in minute detail

The Absurdity:

The Quran presents Muhammad as a universal messenger for all peoples and times (21:107, 34:28). Yet hadith culture suggests that to be a proper Muslim, one must adopt 7th-century Arabian cultural practices as if they were divine commandments. Should modern Muslims abandon modern hygiene for ancient methods? Should women wear 7th-century dresses? Should we reject all technological and cultural progress?

The Real Religion:

The Quran's guidance is principle-based: be just, be kind, maintain family ties, help the poor, pray regularly. These are universal values applicable in any era or culture. The Quran never commands imitating the Prophet's cultural practices—it commands following his message of monotheism and righteous action.

The Consequence:

This obsessive imitation has made Islam appear backwards and irrelevant to modern society. When Muslims are more concerned about beard length than social justice, or bathroom etiquette than environmental destruction, the religion's core message gets lost in trivial details.

The Question:

If the Prophet were alive today, would he be wearing 7th-century clothing and sleeping on the floor? Or would he be addressing modern problems with timeless principles? Would he want Muslims spending mental energy on which foot to enter the bathroom with, or on solving poverty, oppression, and ignorance?

This section proves that hadith culture has reduced Islam from a transformative spiritual and social message into a cosplay religion focused on superficial imitation rather than substantive values.

17. Political Ad Hadith

This section contains hadith that appear to promote specific political positions, groups, or individuals, potentially serving as propaganda for particular factions in early Islamic history.

17.1 Recommended to Kill Kharijites

Key Content Summary:

The page contains multiple hadith references discussing a group called the Kharijites, with several narrations from Sahih Muslim recommending their elimination. The primary narrative suggests that this group will emerge causing division, and that killing them is considered righteous.

Notable Quotes:

1. "A group would secede itself (from the Ummah) when there would be dissension among the Muslims. Out of the two groups who would be nearer the truth would kill them." (Sahih Muslim 1065b)

1. "There would arise at the end of the age a people... They would recite the Qur'an, but it would not go beyond their throats... So when you meet them, kill them, for in their killing you would get a reward with Allah on the Day of Judgement." (Sahih Muslim 1066a)

The page begins with a Quranic verse (4:93) about the serious consequences of killing a believer, which seems to provide context for the subsequent hadith discussions about the Kharijites.

The text emphasizes that these individuals would be young, immature, recite Quran without truly understanding it, and would "pass through the religion as an arrow goes through the prey."

17.2 Kill believers who fight the Ummah

Hadith References:

1. Sahih Muslim 1852a
2. Sahih Muslim 1852c

Key Content:

The hadith quotes the Prophet Muhammad as saying essentially that anyone who tries to disrupt the unity of the Muslim community should be "struck with the sword".

Specific quotes:

1. "Anyone who tries to disrupt the affairs of this Umma while they are united you should strike him with the sword whoever he be."

1. "When you are holding to one single man as your leader, you should kill who seeks to undermine your solidarity or disrupt your unity."

The text suggests a directive to maintain unity within the Muslim community by forcefully suppressing those who might cause division or challenge the established leadership.

17.3 Yazid bin Mu'awiyah destroys Ka'aba

Key Content:

The page contains two Sahih Muslim hadith references describing events surrounding the destruction and reconstruction of the Ka'aba during the time of Yazid bin Mu'awiyah and Ibn Zubair. Key points include:

1. The Ka'aba was burned during Yazid bin Mu'awiyah's time when people from Syria fought in Mecca.

1. Ibn Zubair considered rebuilding the Ka'aba, consulting with Ibn Abbas about its reconstruction.

1. Ibn Zubair recalled a hadith from Aisha where the Prophet Muhammad said he would have modified the Ka'aba's structure if not for recent converts to Islam.

1. Ibn Zubair added five cubits to the Ka'aba's area and created two doors for entry and exit.

1. After Ibn Zubair's death, Hajjaj wrote to Abd al-Malik about the changes, who then ordered the Ka'aba to be restored to its previous foundations.

The hadith provides historical context about the physical modifications to the Ka'aba during the early Islamic period, highlighting the political and architectural considerations of the time.

17.4 Succession

Hadith Reference: Sahih Muslim 2387

Key Content:

A'isha reported that during his final illness, the Prophet asked her to call Abu Bakr so he could "write a document" because he feared "someone else might be desirous (of succeeding him)". The Prophet stated that "Allah and the Faithful do not substantiate the claim of anyone but that of Abu Bakr."

The hadith suggests the Prophet wanted to formally designate Abu Bakr as his successor, expressing concern about potential competing claims to leadership after his death.

17.5 People of the House

Key Content:

The page contains several Sahih Muslim hadith references about the Prophet Muhammad's family (Ahl al-Bayt):

1. A hadith about Ali receiving the standard during the Khaibar campaign

1. A hadith from Zaid b. Arqam about the Prophet's sermon at Khumm, where he mentions leaving two important things:

• The Quran
• His household (Ahl al-Bayt)

Key quotes:

• "I am leaving among you two weighty things: the one being the Book of Allah... The second are the members of my household"

• When asked who are the members of his household, Zaid clarified it means those forbidden from receiving Zakat, specifically:

"Ali and the offspring of 'Ali, 'Aqil and the offspring of 'Aqil and the offspring of Ja'far and the offspring of 'Abbas"

Another hadith describes the Prophet wrapping Hasan, Husain, Fatima, and Ali in his cloak, reciting the Quranic verse about purifying the People of the House.

17.6 Pro 'Aisha

Key Content:

The page contains two hadith references praising Aisha:

Hadith 1 (Sahih Muslim 2431):

The Prophet Muhammad said: "There are many persons amongst men who are quite perfect but there are none perfect amongst women except Mary, daughter of 'Imran, Asiya wife of Pharaoh, and the excellence of 'A'isha over women is like the excellence of Tharid over all other foods."

Hadith 2 (Sahih Muslim 2446a):

Another hadith with similar wording, stating "The excellence of 'A'isha over women is like the excellence of Tharid over all other foods."

These hadith appear to be part of a larger collection examining potentially problematic or controversial hadith, specifically focusing on praising Aisha and comparing her excellence to a type of food (Tharid).

17.7 Pro Ali

Key Content:

The page contains two hadith references related to Ali:

Hadith 1 (Sahih Muslim 78):

A hadith where Ali quotes the Prophet, stating: "By Him Who split up the seed and created something living, the Apostle gave me a promise that no one but a believer would love me, and none but a hypocrite would nurse grudge against me."

Hadith 2 (Sunan an-Nasa'i 33):

A hadith narrated by Aisha challenging the claim that the Prophet made a will for Ali, suggesting he could not have done so due to suddenly becoming "flaccid" before making a will.

The page is part of a larger website exploring potentially problematic hadith, with this specific section focusing on political narratives surrounding Ali and early Islamic leadership succession.

17.8 Pro-Uthman

Hadith Reference: Sahih Muslim 2401

Key Content:

The hadith describes an incident where Prophet Muhammad was resting with his thigh uncovered when Abu Bakr and Umar entered and conversed normally. However, when Uthman entered, the Prophet "sat down and he set right his clothes."

When Aisha noted the difference in his behavior, the Prophet responded: "Should I not show modesty to one whom even the Angels show modesty."

This hadith appears to highlight Uthman's special status and the Prophet's particular respect for him, suggesting a unique level of reverence for Uthman among the companions.

17.9 Pro Quraish

Key Content:

The page contains several Sahih Muslim hadith references about the leadership of the Quraish tribe:

Key quotes:

1. "The Caliphate will remain among the Quraish even if only two persons are left (on the earth)"

1. "The Islamic religion will continue until the Hour has been established, or you have been ruled over by twelve Caliphs, all of them being from the Quraish"

These hadith consistently emphasize that:

• Leadership will remain with the Quraish tribe
• Specifically, twelve Caliphs from Quraish will rule
• This leadership will continue until the Day of Judgment

The hadith are narrated by multiple companions, including Jabir b. Samura, and are found in different chains of transmission in Sahih Muslim, lending them significant weight in traditional Islamic scholarship.

17.10 Pro Umayyad

Key Content:

The page contains three hadith references from Sahih Muslim discussing allegiance and obedience to leaders:

Key quotes:

1. "The Messenger of Allah (ﷺ) took an oath of allegiance from us on our listening to and obeying the orders of our commander in adversity and prosperity..."

1. "...even when somebody is given preference over us, and without disputing the delegation of powers to a man duly invested with them..."

1. The final hadith adds a crucial caveat: obedience is required "except when you have clear signs of his disbelief in (or disobedience to) God-signs that could be used as a conscientious justification (for non-compliance with his orders)."

These hadith emphasize unconditional obedience to leadership, with a limited exception for clear religious transgressions. The references suggest a political framework that prioritizes unity and hierarchical order within the early Muslim community.

17.11 Pro Ubayy bin Ka'b

Key Content:

The page contains three Sahih Muslim hadith references about Ubayy bin Ka'b:

1. A hadith where Abdullah b. 'Amr recommends learning the Quran from four persons, with Ubayy bin Ka'b being one of them.

1. Another similar hadith reporting the same recommendation about learning Quran from four individuals.

1. A hadith where Prophet Muhammad tells Ubayy bin Ka'b that "Allah has commanded me to recite to you the Sura" (al-Bayyinah), which made Ubayy emotional.

Key points from the hadith:

• Ubayy bin Ka'b was considered a prominent Quranic scholar
• He was one of the recommended sources for learning the Quran
• The Prophet had a special connection with him, personally reciting verses to him

The hadith emphasize Ubayy bin Ka'b's significant role in early Islamic scholarship and his close relationship with the Prophet Muhammad.

17.12 Pro Sa'd

Hadith Reference: Sahih Muslim 2466a

Key Content:

Narrated by Jabir b. 'Abdullah, the Prophet Muhammad reportedly said about Sa'd b. Mu'adh's funeral: "The Throne of the most Gracious shook at the death of Sa'd b. Mu'adh."

The page appears to be part of a larger website critiquing various hadith, with this specific entry highlighting a hadith that seemingly elevates the status of Sa'd b. Mu'adh by suggesting his death caused the divine throne to shake. The hadith is presented in the context of "Political Ad Hadith" section, implying a potential political or propagandistic motivation behind such narrations.

17.13 Pro Mas'ud

Key Content:

The page contains several hadith references praising Abdullah ibn Mas'ud, highlighting his close relationship with the Prophet Muhammad and his knowledge of the Quran:

Key quotes:

1. Abu Musa reported that he considered Ibn Mas'ud "among the members of the household of Allah's Messenger" due to his frequent visits.

1. Ibn Mas'ud boldly claimed: "By Him besides Whom there is no god, there is no chapter in the Book of Allah about which I do not know as to where it was revealed."

1. When Ibn Mas'ud died, companions like Abu Mas'ud noted his unique status, saying he was "admitted (to the company of the Holy Prophet) whereas we were detained."

The hadith emphasize Ibn Mas'ud's:

• Proximity to the Prophet
• Deep knowledge of Quranic revelation
• Respected status among companions
• Claimed comprehensive understanding of the Quran's context and revelation

17.14 Pro-Sunni (Companion Idolization)

Hadith Reference: Da'if Jami` at-Tirmidhi 3862

Key Hadith:

Narrated 'Abdullah bin Mughaffal: The Prophet reportedly said: "Allah! Allah! Regarding my Companions! Do not make them objects of insults after me. Whoever loves them, it is out of love of me that he loves them."

The hadith suggests:

• Loving the companions is equivalent to loving the Prophet
• Harming the companions is equivalent to harming the Prophet
• Those who harm the companions may face divine punishment

The classification as "Da'if" (weak) indicates scholarly skepticism about the hadith's authenticity or reliability.

17.15 Pro Abu Sufyan

Hadith Reference: Sahih Muslim 2501

Key Content:

The hadith describes an interaction between Abu Sufyan and Prophet Muhammad, where Abu Sufyan requests three things:

1. Marriage to Umm Habiba (his daughter)
2. Appointing Mu'awiya as a scribe
3. Being made a commander to fight unbelievers

The Prophet reportedly agreed to all three requests.

Interesting Note: Abu Zumnail comments that the Prophet would typically agree to earnest requests, suggesting this was his habitual practice.

Context: Prior to this interaction, Muslims reportedly "neither looked to Abu Sufyan (with respect) nor did they sit in his company", indicating a significant social transformation through these requests.

The hadith appears to illustrate a moment of reconciliation and integration of a previously opposing figure into the early Muslim community.

17.16 Pro Yemen

Hadith References:

1. Sahih Muslim 52a
2. Sahih Muslim 52c

Key Content:

The hadith quotes the Prophet Muhammad praising the people of Yemen, highlighting their positive qualities:

"There have come the people of Yemen; they are tender of hearts, the belief is that of the Yemenites, the understanding (of the faith) is that of the Yemenites and sagacity is that of the Yemenites."

Variations of the hadith emphasize:

• "Tender of hearts"
• "Mild of feelings"
• Yemenite "understanding" and "wisdom"

The hadith portrays the Yemeni people as having special spiritual and intellectual characteristics, presenting them in a highly favorable light within the context of early Islamic narrative.

17.17 Pro Ansar

Key Hadiths:

1. The Prophet Muhammad reportedly said: "The worthiest clans of the Ansar are Banu Najjar, thereafter Banu al-Ashhal; thereafter Banu Harith b. Banu Khazraj; thereafter Banu Sa'idah and there is goodness in all clans of the Ansar."

1. Another hadith states: "The sign of a hypocrite is the hatred against the Ansar and the sign of a believer is the love for the Ansar."

These hadiths highlight the Prophet's apparent preference for certain Ansar (helper) tribes and suggest that loving the Ansar is a marker of true faith. The passages show a ranking of Ansar tribes, with Banu Najjar being considered the most worthy, followed by others in a specific order.

The text includes multiple variations of these hadiths from different narrators, all sourced from Sahih Muslim, emphasizing the importance of the Ansar in early Islamic community and the Prophet's relationship with these tribes.

17.18 Anti-Ali

Hadith Reference: Sahih Muslim 2385

Key Content:

The hadith records a conversation with Aisha about potential successors to the Prophet Muhammad. When asked who the Prophet would have nominated as his successor, Aisha responded:

1. First choice: Abu Bakr
2. Second choice: Umar
3. Third choice: Abu Ubaida b. al-Jarrah

The hadith suggests a clear preference order for leadership succession among the early Muslim community, notably excluding Ali from the potential successors mentioned.

17.19 Anti-Fitna

Key Content:

The page contains several hadith about avoiding conflict and dissension:

Key themes:

1. Avoiding Fitna (Dissension):

"The happy man is he who avoids dissensions: happy is the man who avoids dissensions"

1. Consequences of Muslim-on-Muslim Violence:

"When two Muslims face each other with their swords, the killer and the slain will go to Hell."

1. Serious Consequences of Killing a Believer:

"If a man kills a believer unjustly, Allah will not accept any action or duty of his"

1. Warning Against Causing Division:

"Various corruptions will arise... strike with sword the one who tries to cause separation in the matter of Muslims when they are united"

The hadith emphasize:

• Avoiding internal conflicts
• Preserving Muslim unity
• Severe spiritual consequences for causing division or killing fellow believers
• Importance of maintaining peace within the community

The texts are from Sunan Abi Dawud, primarily narrated by companions like Al-Miqdad ibn al-Aswad and others, discussing the Prophet Muhammad's guidance on handling potential conflicts.

17.20 Anti Mu'awaiyah

Key Content:

The page contains two hadith references related to Mu'awiyah:

First Hadith (Sahih Muslim 2604a):

Ibn Abbas reported that when the Prophet passed by children playing, he asked Ibn Abbas to call Mu'awiyah. When Ibn Abbas said Mu'awiyah was eating, the Prophet responded: "May Allah never fill his belly!"

Second Hadith (Sunan Abi Dawud 4131):

Al-Miqdam ibn Ma'dikarib visited Mu'awiyah and challenged him about violating prophetic prohibitions. He confronted Mu'awiyah about wearing gold, silk, and animal skins, which the Prophet had forbidden. When Mu'awiyah acknowledged these prohibitions, Al-Miqdam pointed out that Mu'awiyah was still using these items in his own house.

The hadith suggests tension and criticism between early Muslim figures regarding adherence to the Prophet's teachings, specifically targeting Mu'awiyah's personal practices and lifestyle.

17.21 Anti-Bedouin

Hadith Reference: Sunan Abi Dawud 380

Key Content:

A bedouin entered a mosque where Prophet Muhammad was sitting. After praying, the bedouin said: "O Allah, have mercy on me and Muhammad and do not have mercy on anyone along with us."

The Prophet responded: "You have narrowed down (a thing) that was broader."

The bedouin then urinated in a corner of the mosque. When people rushed to confront him, the Prophet prevented them, saying: "You have been sent to facilitate and not create difficulties. Pour a bucket of water upon it."

This hadith illustrates the Prophet's approach of mercy, patience, and practical problem-solving, emphasizing ease over harshness when addressing inappropriate behavior.

17.22 Ijma

Content Summary:

The page contains several hadith related to the concept of Ijma (consensus) from different sources:

Key Hadiths:

1. Sunan Ibn Majah 3950:

"My nation will not unite on misguidance, so if you see them differing, follow the great majority."

1. Jami` at-Tirmidhi 2166:

"Allah's Hand is with the Jama'ah."

1. Jami` at-Tirmidhi 1326:

"When the judge passes a judgement in which he strived and was correct, then he receives two rewards. And when he judges and is mistaken, then he receives one reward."

1. Sunan an-Nasa'i 4020:

"After me there will be many calamities and much evil behavior. Whoever you see splitting away from the Jama'ah or trying to create division among the Ummah of Muhammad, then kill him, for the Hand of Allah is with the Jama'ah, and the Shaitan is with the one who splits away from the Ummah, running with him."

These hadith emphasize the importance of unity, following the majority, and maintaining cohesion within the Muslim community.

17.23 Ulema Can't Do Wrong

Hadith Reference: Sunan Abi Dawud 3574

Key Content:

The hadith narrates that the Prophet Muhammad said: "If a judge passes a judgment having exerted himself to arrive at what is correct, and he is indeed correct, he will have two rewards. If he passes judgment having exerted himself to arrive at what is correct, but it is incorrect, he will have one reward."

The hadith suggests that religious scholars (ulema) who make sincere efforts to interpret religious law, even if they make a mistake, will still be rewarded by God. This implies a level of divine grace and understanding towards scholarly interpretation.

The full chain of narration includes:

• Narrated by Amr bin Al-As
• Confirmed by Abu Bakr bin Hazm
• Originally related by Abu Salamah from Abu Hurairah

The hadith emphasizes the importance of sincere effort and intention in religious scholarship, suggesting that the process of scholarly reasoning is valued even when the final conclusion might not be perfectly accurate.

17.24 Pro Salaf

Hadith Reference: Sunan Abi Dawud 4657

Key Content:

The hadith quotes the Prophet Muhammad as saying: "the best of my people is the generation in which I have been sent, then their immediate followers, then their immediate followers."

The hadith continues with a description of future generations, stating that after these initial generations, "people will appear who will:

• "give testimony without being asked
• make vows which they do not fulfill
• be treacherous and not to be trusted
• have fatness appear among them"

17.25 Kill the supporters and the contender to the Caliph

Key Hadith References:

1. Sahih al-Bukhari 6830
2. Sahih Muslim 1844a
3. Sahih Muslim 1852c

Main Content Summary:

The hadith discusses political succession and unity after the Prophet Muhammad's death. Key themes include:

• Umar's warning about potential political division
• Guidance on pledging allegiance to a leader
• Strict instructions about handling leadership challenges

Critical Quotes:

1. "Whoever gives the pledge of allegiance to anybody among you without consulting the other Muslims, neither that person, nor the person to whom the pledge of allegiance was given, are to be supported, lest they both should be killed."

1. "When you are holding to one single man as your leader, you should kill who seeks to undermine your solidarity or disrupt your unity."

1. "If another man comes forward (as a claimant to Caliphate), disputing his authority, they (the Muslims) should behead the latter."

The texts emphasize maintaining political unity and provide explicit instructions for handling leadership disputes, including potential execution of challengers to establish a single, unified leadership.

17.26 Blind obedience to Caliph

Key Hadiths:

1. Salama b. Yazid asked the Prophet about rulers who "demand their rights and withhold our rights", seeking guidance. The Prophet initially avoided answering.

1. Hudhaifa b. al-Yaman was told by the Prophet: "You will listen to the Amir and carry out his orders; even if your back is flogged and your wealth is snatched, you should listen and obey."

1. Abdullah b. 'Amr reported the Prophet saying: "If a man takes an oath of allegiance to a leader... he should obey him as much as possible. If another man comes and contests him, then behead the other one."

The hadiths consistently emphasize absolute obedience to political leaders, even in cases of potential injustice or personal harm. The texts suggest that subjects should:

• Listen and obey rulers unconditionally
• Not challenge leadership, even if rights are withheld
• Potentially use violence against those who contest established leadership

These narrations are from Sahih Muslim and Sunan Abi Dawud, considered authoritative hadith collections in Sunni Islamic tradition.

17.27 Fight Jews

Hadith References:

Sahih Muslim 2921a:

• "You will fight against the Jews and you will kill them until even a stone would say: Come here, Muslim, there is a Jew (hiding himself behind me); kill him."

Sahih Muslim 2922:

• "The last hour would not come unless the Muslims will fight against the Jews and the Muslims would kill them until the Jews would hide themselves behind a stone or a tree and a stone or a tree would say: Muslim, or the servant of Allah, there is a Jew behind me; come and kill him; but the tree Gharqad would not say, for it is the tree of the Jews."

Sahih Muslim 1767a:

• "I will expel the Jews and Christians from the Arabian Peninsula and will not leave any but Muslim."

Analysis:

These hadith present deeply problematic prophetic predictions about conflict with Jews, which have been used historically to justify hatred and violence. The Quran, however, distinguishes between righteous and corrupt individuals regardless of religious background, and condemns collective punishment (6:164, 17:15, 35:18).

17.28 Pro Sunnah and Caliph

Hadith Reference: Sunan Abi Dawud 4607

Key Content:

The hadith narrates a sermon by the Prophet Muhammad where he advises his followers to:

1. "Fear Allah, and to hear and obey even if it be an Abyssinian slave"
2. Anticipate "great disagreement" after his death
3. "Follow my sunnah and that of the rightly-guided caliphs"
4. "Hold to it and stick fast to it"
5. "Avoid novelties, for every novelty is an innovation, and every innovation is an error"

The hadith emphasizes obedience to religious leadership and warns against introducing new practices that deviate from the established traditions of the Prophet and his immediate successors.

Narrators: Irbad ibn Sariyah, AbdurRahman ibn Amr as-Sulami, and Hujr ibn Hujr

17.29 Anti-Quran Alone

Key Content:

The page contains several hadith references discussing the relationship between the Quran and other sources of Islamic guidance:

Key excerpts:

1. A hadith from Sunan Abi Dawud where the Prophet reportedly said: "Beware! I have been given the Qur'an and something like it" and warns about people who might say to only follow the Quran.

1. Another hadith states: "Controverting about the Qur'an is disbelief."

1. In a dialogue, Imran ibn Husayn defends hadith by pointing out that many religious practices (like Zakat calculations) are not explicitly detailed in the Quran.

The page appears to be part of a larger collection critiquing various hadith and exploring tensions between Quranic and supplementary Islamic textual sources. The content suggests there are debates about the authority and interpretation of religious texts beyond the Quran itself.

The hadith references discuss the Prophet Muhammad's guidance extending beyond the Quranic text, with an emphasis on the importance of following both the Quran and prophetic traditions.

17.30 Muslims will ransom Jews and Christians for Hell

Hadith References:

1. Sahih Muslim 2767a
2. Sahih Muslim 2767b
3. Sahih Muslim 2767d

Key Hadith Quotes:

1. "When it will be the Day of Resurrection Allah would deliver to every Muslim a Jew or a Christian and say: That is your rescue from Hell-Fire."

1. "No Muslim would die but Allah would admit in his stead a Jew or a Christian in Hell-Fire."

1. "There would come people amongst the Muslims on the Day of Resurrection with as heavy sins as a mountain, and Allah would forgive them and He would place in their stead the Jews and the Christians."

These hadith describe a scenario where, on the Day of Resurrection, Muslims' sins would be transferred to Jews and Christians, effectively "ransoming" them for Hell. The narrations suggest that Muslims' transgressions would be placed upon non-Muslims, who would then be punished in their place.

17.31 Following Jews and Christians

Hadith References:

1. Sahih al-Bukhari 3558
2. Sahih Muslim 2336a

Key Content:

The hadith describes how the Prophet Muhammad initially followed the hairstyle of the People of the Book (Jews and Christians), letting his hair hang down. The narration states that "Allah's Messenger (ﷺ) liked to follow the people of the Scriptures in the matters about which he was not instructed otherwise." Later, he changed and parted his hair.

Narrated by Ibn Abbas, the hadith suggests that the Prophet initially had a tendency to conform to certain practices of the People of the Book before receiving specific instructions, and then would adjust his behavior accordingly.

The text emphasizes the Prophet's initial inclination to align with some cultural practices of Jews and Christians, while maintaining the flexibility to change based on divine guidance.

17.32 Do the opposite of Jews and Christians

Content Summary:

The page contains several Sahih hadith that suggest Muslims should deliberately do the opposite of what Jews and Christians do:

Specific examples:

1. Hair Dyeing Hadith:

"The Jews and the Christians do not dye (their grey hair), so you shall do the opposite of what they do (i.e. dye your grey hair and beards)."

• Sahih al-Bukhari 3462
• Sahih Muslim 2103

2. Prayer Call Hadith:

When discussing how to call people to prayer, some companions suggested using bells or horns like Christians and Jews. Umar recommended appointing someone to call to prayer, leading to Bilal's adhan.

• Sahih Muslim 377

3. Fasting Hadith:

When the Prophet fasted on 'Ashura, and companions noted it was a day Jews and Christians esteemed, he suggested changing the fasting day for the next year.

• Sahih Muslim 1134a

The hadith consistently emphasize a principle of deliberately differentiating Muslim practices from those of Jews and Christians.

Section 17 Conclusion: Fabricating Divine Endorsement

This section exposes perhaps the most cynical aspect of hadith literature: narrations that conveniently provide divine endorsement for specific individuals, tribes, dynasties, and political agendas. These "prophecies" and special merits were fabricated to legitimize political power structures.

The Suspicious Patterns:

• The Quraysh (the Prophet's tribe) conveniently prophesied to rule
• Specific individuals praised in ways that benefited their descendants
• Damascus and Syria given special status during Umayyad rule
• Baghdad elevated during Abbasid caliphate
• Ali praised in Shia hadith, Aisha in Sunni hadith

The Political Reality:

These hadith emerged during periods of political conflict and consolidation of power. Each ruling dynasty commissioned hadith that supported their legitimacy. The Abbasids needed religious justification for overthrowing the Umayyads. The Shia needed support for Ali's rightful leadership. The Sunnis needed counter-narrations.

The Logical Problem:

If these predictions were genuine, they raise uncomfortable questions:

• Why did the Prophet predict rule for specific tribes but not provide clear succession plans?
• Why do these "prophecies" align so perfectly with political outcomes?
• Why do Sunni and Shia hadith collections contradict each other on political matters?

The Quranic Principle:

The Quran establishes that leadership is based on justice, consultation, and capability (4:58, 42:38)—not tribal affiliation or claimed prophetic endorsement. The Quran criticizes nationalism and tribalism (49:13).

The Damage:

These political hadith have been used for centuries to justify:

• Ethnic and tribal superiority
• Dynastic rule and hereditary power
• Sectarian division and conflict
• Religious nationalism

This section proves that hadith literature contains blatant political propaganda masquerading as religious text—undermining any claim that "sahih" means historically authentic or divinely inspired.

18. Wives of the Prophet

This section contains hadith about the Prophet Muhammad's relationships with his wives, including intimate details.

18.1 Fondling (Sex During Menses)

Key Content Summary:

The page presents multiple hadith references describing sexual interactions during menstruation, primarily from Sahih al-Bukhari and Sahih Muslim. The hadiths consistently describe scenarios where Prophet Muhammad would:

1. Order his wives to wear an "Izar" (waist wrapper) during menstruation
2. Engage in sexual activity or fondling while they were menstruating

Notable Quotes:

• "When ever Allah's Messenger wanted to have sex with any of his wives during the periods (menses), he used to ask her to wear an Izar."
• Aisha added: "None of you could control his sexual desires as the Prophet could."

Linguistic Note:

The word "يُبَاشِرُنِي" (yubashiruni) is specifically discussed, with the source suggesting it means "he had sex with me" rather than simply "fondled me".

Multiple narrators are cited, including Aisha and Maimunah, providing consistent accounts of this practice during the Prophet's lifetime.

18.2 Semen Stains

Content Summary:

The page contains multiple hadith narrations about Aisha washing semen stains from the Prophet Muhammad's clothing:

Key quotes:

1. "I used to wash the semen off the clothes of the Prophet (ﷺ), and even then, I used to notice one or more spots on them."

(Sahih al-Bukhari 232)

1. "I used to scrape off the (drop of) semen from the garment of the Messenger of Allah (ﷺ)."

(Sahih Muslim 288b)

1. Aisha describes different methods of cleaning semen stains, such as:

• Washing only the specific spot
• Sprinkling water around the spot if not visible
• Scraping off the stain
• Praying in the garment after cleaning

The hadith sources include Sahih al-Bukhari, Sahih Muslim, and Sunan Abi Dawud, with multiple narrations describing similar accounts of Aisha cleaning semen stains from the Prophet's clothing.

18.3 Sexual Relations

Key Content:

The page contains three Sahih hadith about the Prophet Muhammad's sexual relations with his wives:

Hadith 1 (Bukhari 268):

The Prophet "used to visit all his wives in a round, during the day and night and they were eleven in number." Anas claimed the Prophet was "given the strength of thirty (men)."

Hadith 2 (Bukhari 5215):

The Prophet "used to pass by (have sexual relation with) all his wives in one night" when he had nine wives.

Hadith 3 (Sahih Muslim 309):

The Prophet "used to have sexual intercourse with his wives with a single bath."

There's also a contradictory hadith from Sunan an-Nasa'i 262 suggesting that "When any one of you wants to return (to have intercourse again), let him perform Wudu'."

The hadith suggest the Prophet had multiple sexual encounters with his wives, potentially in a single night, and was believed to have extraordinary sexual stamina. The accounts vary slightly in the number of wives mentioned (nine or eleven).

18.4 Married a PoW in a single day

Key Content:

The page contains multiple hadith references describing the Prophet Muhammad's marriage to Safiyya bint Huyayy after the Battle of Khaibar:

Key details:

1. Safiyya was a captive after the battle
2. Dihya initially requested her as a slave girl
3. The Prophet was told she was "worthy of you only"
4. Muhammad "granted her emancipation and married her"
5. The marriage was consummated quickly, with a wedding feast prepared

Notable quotes:

• "He (the Holy Prophet) granted her freedom and then married her"
• "When he intended to ride, he made her wear the veil and she sat on the hind part of the camel"

The hadith sources include:

• Sahih Muslim 1365c
• Sahih Muslim 1365e
• Sunan Abi Dawud 2995
• Sunan Abi Dawud 2998

The text suggests the marriage occurred swiftly after capturing Safiyya during the conquest of Khaibar.

18.5 Sauda's figure

Hadith Reference: Sahih al-Bukhari 4795

Key Details:

• Narrated by Aisha about Sauda (one of the Prophet's wives)
• Sauda went out after the veil (hijab) was mandated
• She was described as "a fat woman, and she could not hide from those who recognized her"
• Umar bin Al-Khattab saw her and commented on her visibility
• Sauda returned to the Prophet and told him about Umar's remarks
• The Prophet then received divine inspiration and declared: "You (women) have been allowed to go out for your needs"

The hadith highlights early discussions about women's mobility and dress code during the time of the Prophet Muhammad, specifically focusing on Sauda's physical appearance and the social interactions surrounding her public movement.

18.6 'Aishah Breastfed Grown Men

Key Points:

Hadith from Muwatta Malik [Book 30, Hadith 1287]:

• Involves a practice of "breastfeeding" adult men to create a familial prohibition
• Sahlah bint Suhayl sought advice from Prophet Muhammad about Salim, a freed slave
• Prophet Muhammad instructed her to "breastfeed him five times" so he would become "prohibited (as a foster child)"
• Aisha (the Prophet's wife) adopted this practice and would have men breastfed by her sister and nieces to allow them entry
• Other wives of the Prophet refused to follow this practice, seeing it as a specific concession for Salim alone

Significant Quote:

"Breastfeed him five times, and he will become prohibited (as a foster child) through that milk."

The hadith describes a controversial practice where adult men could be "breastfed" to create a familial relationship that would prevent inappropriate interactions, based on a specific ruling by Prophet Muhammad.

18.7 'Aishah performed ghusl for her nephews

Hadith References:

1. Sahih Muslim 320
2. Sunan an-Nasa'i 227

Content Summary:

The hadith describes a scene where Abu Salamah and 'Aishah's foster brother asked her about the Prophet's bathing ritual after sexual intercourse. 'Aishah demonstrated the process by:

• Calling for a vessel with about a Sa' of water
• Using a curtain for privacy
• Pouring water over her head three times

Additional Detail:

The hadith notes that "The wives of the Apostle (ﷺ) collected hair on their heads" and these hair collections "lopped up to ears (and did not go beyond that)."

18.8 Marries a Slave

Hadith Reference: Sunan Abi Dawud 3931

Key Details:

• Juwayriyyah, daughter of al-Harith, was a captive who fell to the lot of Thabit ibn Qays
• She sought help from Prophet Muhammad to purchase her freedom
• The Prophet proposed marriage instead, saying he would "pay the price of your freedom on your behalf, and I shall marry you"
• After their marriage, "one hundred families of Banu al-Mustaliq were set free on account of her"

Notable Quote: "Are you inclined to that which is better?" - Prophet Muhammad, when proposing marriage to Juwayriyyah

Interesting Observation: Aisha noted Juwayriyyah was "a very beautiful woman, most attractive to the eye" and was initially uncomfortable with her presence.

Abu Dawud's Commentary: This hadith was presented as "evidence that a Muslim ruler may marry a slave woman himself."

18.9 Prophet Fulfilling Need

Hadith Reference: Jami` at-Tirmidhi 3217

Key Content:

Narrated by Anas bin Malik, the hadith describes a situation where the Prophet came to the door of a woman he had married. Some people were present, so he left to fulfill a need. When he returned, people were still there, so he left again. Upon returning and finding the people gone, he entered and drew a curtain between himself and Anas.

The narrator mentioned this to Abu Talhah, who said something would be revealed about this incident. Subsequently, the "Verse of Hijab" was revealed.

The hadith is described as "hasan gharib" (good but rare) from this particular chain of transmission.

18.10 66:1 Backstory

Key Content:

The page discusses Quranic verse 66:1, which addresses the Prophet Muhammad regarding prohibiting something that God has made lawful. The hadith narratives provide context for this verse:

Quranic verse 66:1: "O you prophet, why do you prohibit what GOD has made lawful for you, just to please your wives?"

Hadith narratives:

1. One hadith describes a man telling the Prophet he abstains from meat due to sexual desire.

1. Another hadith from Aisha explains that the Prophet used to drink honey at Zainab bint Jahsh's house. Aisha and Hafsah conspired that if he entered, one would complain about a smell.

The hadith sources include:

• Jami` at-Tirmidhi 3054
• Sunan Abi Dawud 3714
• Sunan Abi Dawud 3715

The narratives suggest the verse was revealed in response to the Prophet's decision to abstain from something previously permissible, potentially to please his wives.

Section 18 Conclusion: Domestic Drama as Divine Guidance

This section presents intimate details of the Prophet's household disputes, jealousies, and conflicts—information that serves no spiritual or moral purpose and raises serious questions about privacy, dignity, and whether such gossip belongs in religious texts.

The Inappropriate Details:

• Wives' jealousies narrated in detail
• Domestic arguments preserved as religious text
• Personal conflicts between co-wives
• Private household matters made public
• Sexual and intimate details shared

The Privacy Violation:

The Quran emphasizes protecting people's privacy (49:12) and maintaining dignity. Would the Prophet approve of his household's private moments being narrated and analyzed for centuries? Would his wives consent to their personal conflicts being public knowledge?

The Gender Double Standard:

Male companions' household affairs are not documented in such intimate detail. This obsessive focus on the Prophet's wives' behavior reflects patriarchal obsession with controlling and scrutinizing women, even the Prophet's own wives.

The Real Purpose:

Many of these narrations emerged during political conflicts involving the Prophet's wives (particularly Aisha's role in the Battle of the Camel). They were used to either support or undermine specific political positions, and to establish or question women's religious authority.

The Question:

What religious benefit comes from knowing about household jealousies and disputes? Does it teach monotheism? Morality? Justice? Or does it simply provide gossip masquerading as sacred text?

This section demonstrates how hadith literature violates basic dignitarian principles while claiming religious authority—preserving domestic drama that offers no spiritual guidance but plenty of material for sectarian disputes.

19. Abu Hurairah

Abu Hurairah is the single most prolific narrator in hadith literature, credited with over 5,374 narrations — more than all four Rightly Guided Caliphs combined. He allegedly memorized all of these during just 3 years of companionship with the Prophet, despite companions who spent 23 years with the Prophet narrating far fewer. His own contemporaries, including Aisha (the Prophet's wife) and Umar (the second Caliph), questioned his reliability. This section examines why the foundation of Islamic law rests heavily on the testimony of a man even other companions didn't trust.

19.1 Arrived after battle of Khaibar

Hadith Reference: Sunan Abi Dawud 2724

Key Content:

Abu Hurairah narrates that he came to Medina when the Prophet was in Khaibar after its capture. He requested a share of the booty, which sparked a conversation involving Sa'id bin Al 'As and his son.

Detailed Narrative:

• Abu Hurairah asked the Prophet to give him a share from the booty
• A son of Sa'id bin Al 'As suggested not giving Abu Hurairah a share
• Abu Hurairah mentioned "This is the killer of Ibn Qauqal"
• Sa'id bin Al 'As responded with a statement defending his actions
• Abu Dawud noted that about ten persons were involved, with six killed and the rest returning

Analysis:

Abu Hurairah arrived at Khaibar after the battle was already over and immediately asked for a share of the spoils. He didn't fight, but he wanted to be paid. This sets the pattern for his entire career: proximity to benefit without the sacrifice that others made. He spent approximately 3 years with the Prophet, yet he claims to have narrated more hadith than Abu Bakr (23 years), Umar (23 years), Uthman (23 years), and Ali (23 years) combined. The mathematics alone should raise red flags.

19.2 Spoke Perisan (Farsi)

Hadith Reference: Sunan Abi Dawud 2277

Key Details:

• A Persian woman came to Abu Hurairah with her son
• She spoke to him in Persian, saying her husband wanted to take the child
• Abu Hurairah referenced a previous incident with the Prophet Muhammad
• The Prophet had advised casting lots for the child
• The child ultimately chose to go with his mother

The hadith demonstrates Abu Hurairah's ability to communicate in Persian and his recollection of a similar situation involving the Prophet Muhammad. The narrative highlights a legal/custody dispute resolution method used during that time.

19.3 Jewish Influence

Hadith Reference: Sunan Abi Dawud 3662

Narrated by Abu Hurairah, the Prophet Muhammad said: "relate traditions from the children of Isra'il; there is no harm."

Analysis:

This specific page focuses on a hadith about sharing stories related to the Children of Israel.

19.4 Liar

Key Points about Abu Hurairah:

1. A'isha criticized Abu Hurairah's hadith narration, saying: "If I were to meet him, I would have warned him... Allah's Messenger did not narrate the Hadith as you narrate."

1. In one instance, Abu Hurairah admitted to adding his own words to a hadith, stating about a quote: "No, this is from my own self."

1. There's a notable contradiction in his narration about disease transmission. He first claimed "There is no transitive disease", but later narrated a hadith suggesting avoiding mixing diseased and healthy animals.

1. The sources suggest Abu Hurairah was known for:

• Narrating a large number of hadith
• Potentially misrepresenting or misremembering prophetic traditions
• Being criticized by contemporaries like A'isha for his narration style

Significant Hadith References:

• Sahih Muslim 2493
• Sahih al-Bukhari 5355
• Sunan Abi Dawud 3911

Analysis:

This is damning evidence from within hadith literature itself. Aisha — the Prophet's own wife who lived with him for years — directly accused Abu Hurairah of misrepresenting the Prophet's words. She didn't say he was slightly off; she said "Allah's Messenger did not narrate the Hadith as you narrate." Furthermore, Abu Hurairah himself admitted to inserting his own words into hadith. And on the critical issue of disease transmission, he held contradictory positions — first saying diseases don't spread, then advising people to keep sick animals away from healthy ones. If even he can't keep his own narrations straight, why does the majority of Islamic law depend on his testimony?

19.5 Beware of Man who Narrates Everything he Hears

Key Hadiths:

1. Mālik said: "Know that a man who relates everything he hears is not safe, and he can never be an Imām."

1. Umar bin ul-Khattāb said: "It is enough of a lie for a man that he narrates everything he hears."

These hadiths are from Sahih Muslim's introduction and appear to caution against uncritically repeating everything one hears, suggesting that indiscriminate narration can be considered a form of dishonesty or unreliability.

Source references:

• Sahih Muslim Introduction 10
• Sahih Muslim Introduction 9

Analysis:

Even Sahih Muslim's own introduction contains warnings that directly describe Abu Hurairah's behavior. Umar says "it is enough of a lie for a man that he narrates everything he hears" — and Abu Hurairah is famous for narrating everything he heard (and things he may not have heard). Malik says someone who narrates everything "can never be an Imam" — yet Abu Hurairah's narrations form the backbone of Islamic jurisprudence. The hadith collection itself contains the warnings needed to reject its own most prolific narrator.

19.6 Abu Hurairah Narrates Too Much

Hadith Reference: Sahih al-Bukhari 2350

Key Points:

• This hadith is about Abu Hurairah's narration practices
• Abu Hurairah defends himself against criticism about narrating too many hadith
• He explains that while other companions were busy with trade and property, he was "a poor man" who stayed close to the Prophet

Notable Quote:

"The people say that Abu Hurairah narrates too many narrations. In fact Allah knows whether I say the truth or not."

Abu Hurairah claims he was uniquely positioned to remember the Prophet's teachings because he:

• Was always present when others were absent
• Focused on memorizing the Prophet's statements
• Spread his garment to help remember a specific teaching

He also notes that if not for two Quranic verses about concealing divine guidance, he would not have narrated anything.

19.7 'Aisha Denounce Abu Hurairah Narrations

Key Content:

Aisha criticized Abu Hurairah's method of narrating hadith, suggesting that he did not accurately represent the Prophet Muhammad's original narrations. Specifically, she noted:

1. Abu Hurairah would sit near her apartment and narrate hadith loudly while she was praying.

1. She stated that the Prophet "did not narrate the Hadith" in the way Abu Hurairah was doing.

Hadith References:

• Sunan Abi Dawud 3654
• Sunan Abi Dawud 3655
• Sahih Muslim 2493

Notable Quote:

"The Messenger of Allah (ﷺ) did not narrate the Hadith as you narrated."

The text suggests Aisha was critical of Abu Hurairah's narration style, implying he may have been inaccurate or embellishing the Prophet's original statements.

19.8 Abu Hurairah never forgets

Key Content:

The page contains multiple hadith references about Abu Hurairah's remarkable memory, primarily from Sahih al-Bukhari and muslim:

Key points:

1. Abu Hurairah claimed to narrate more hadith than any other companion except Abdullah bin Amr.

1. He described himself as a "poor man" who closely followed the Prophet Muhammad, while other companions were busy with trade and property.

1. In one account, the Prophet told Abu Hurairah: "Whoever spreads his sheet till I finish this statement of mine and then gathers it on his chest, will never forget anything of my statement."

1. Abu Hurairah spread his only garment and claimed that from that moment, he never forgot a single word the Prophet said.

1. He justified his extensive narrations by citing Quranic verses about not concealing divine revelations.

19.9 Insulting Hagar

Hadith References:

• Sahih al-Bukhari 2217
• Sahih al-Bukhari 2635

Key Content:

The page contains two Sahih al-Bukhari hadith narrated by Abu Huraira about Abraham's migration with Sarah:

Key points:

1. Abraham enters a village with Sarah and tells the local king she is his "sister (in religion)".

1. When the king attempts to approach Sarah, she prays: "O Allah! If I have believed in You and Your Apostle, and have saved my private parts from everybody except my husband, then please do not let this pagan overpower me."

1. The king becomes incapacitated during his attempts to approach her.

1. The hadith concludes with Sarah saying: "Allah humiliated the pagan and gave us a slave-girl for service."

19.10 Ways to be martyred

Hadith References:

The page contains three hadith references about martyrdom, all narrated by Abu Huraira:

Key Content:

1. Sahih al-Bukhari 720, Bukhari 721:

"Martyrs are those who die because of drowning, plague, an Abdominal disease, or of being buried alive by a falling building."

1. Sahih Muslim 1914:

"The martyrs are of five kinds: one who dies of plague; one who dies of diarrhea (or cholera), one who is drowned; one who is buried under debris, and one who dies fighting in the way of Allah."

1. Sahih Muslim 1915a:

The Prophet was asked about martyrs, and he explained that martyrs include:

• Those slain in the way of Allah
• Those who die in the way of Allah
• Those who die of plague
• Those who die of cholera
• Those who are drowned

The hadith emphasizes that martyrdom extends beyond battlefield deaths to include various forms of death considered honorable or significant in Islamic tradition.

19.11 Talking Cow and Wolf

Hadith References:

1. Sahih al-Bukhari 2324
2. Sahih Muslim 2388a

Summary of Hadith:

The hadith describes two miraculous scenarios where animals speak:

1. A cow tells a man: "I have not been created for this purpose (i.e. carrying), I have been created for ploughing."

1. A wolf catches a sheep and says to the shepherd: "Who will be its guard on the day of wild beasts, when there will be no shepherd for it except me?"

In both instances, the Prophet Muhammad reportedly states, "I, Abu Bakr and Umar believe in the story."

Interestingly, Abu Salama (a sub-narrator) notes that "Abu Bakr and Umar were not present then."

The hadith appears to emphasize belief in miraculous or supernatural occurrences, with the Prophet and his companions affirming the speaking animals' narratives.

19.12 Prophecy

Hadith Reference: Sahih al-Bukhari 7116

Hadith Text:

"The Hour will not be established till the buttocks of the women of the tribe of Daus move while going round Dhi-al-Khalasa."

Context:

• Narrated by Abu Huraira
• Dhi-al-Khalasa was an idol worshipped by the Daus tribe during the Pre-Islamic period of ignorance
• The hadith appears to be a prophetic statement about the end times, involving a specific tribal ritual

19.13 Faces of Prostitutes

Hadith References:

• Sahih al-Bukhari 1206
• Sahih al-Bukhari 2482

Key Content:

The page contains two Sahih al-Bukhari hadith narrated by Abu Huraira about a man named Juraij, a devout worshipper living in a hermitage:

Key details from the hadith:

1. Juraij's mother repeatedly called him while he was praying
2. She cursed him, saying "O Allah! Do not let Juraij die until he sees the faces of prostitutes"
3. A woman attempted to seduce Juraij, but he refused
4. The woman then went to a shepherd and had a child
5. She claimed the child was Juraij's
6. People broke down Juraij's hermitage and accused him
7. When questioned, the child identified the shepherd as his father

The hadith appears to be a narrative about testing Juraij's moral character and demonstrating divine intervention or judgment.

19.14 Abraham's circumcision

Hadith Reference: Sahih Muslim 2370

Hadith Text:

Abu Huraira reported that the Prophet Muhammad said "Ibrahim (as) circumcised himself with the help of an adze when he was eighty years old."

The hadith suggests that Abraham performed his own circumcision at 80 years old using a tool called an adze, which is a type of cutting implement.

19.15 A tribe of Jews became mice

Hadith References:

• Sahih Muslim 2997a
• Sahih Muslim 2997b
• Sahih al-Bukhari 3305

Key Content:

According to the hadith narrated by Abu Huraira, the Prophet Muhammad reportedly said that "A group of Bani Isra'il was lost" and transformed into rats. The hadith provides a specific "proof" of this transformation: when camel milk is placed before these rats, they do not drink it, but when goat milk is placed before them, they drink it.

In the narration, Abu Huraira tells Ka'b about this hadith, who repeatedly asks if Abu Huraira heard it directly from the Prophet. Abu Huraira responds by asking, "Have I read the Torah?"

The hadith suggests a supernatural metamorphosis of a group of Israelites into rats as a form of divine punishment or transformation, with their milk-drinking behavior serving as evidence of this change.

19.16 Adam and Moses debate

Hadith References:

• Sahih Muslim 2652a
• Sahih Muslim 2652b
• Sunan Abi Dawud 4701

Summary of the Hadith:

According to the narration by Abu Hurairah, the Prophet Muhammad described an argument between Adam and Moses. Moses criticized Adam for causing humanity's expulsion from Paradise. Adam responded by pointing out that Moses was specially chosen by Allah and given the Torah, and questioned why Moses was blaming him for something predestined by God forty years before Adam's creation.

Key Quote:

"Adam then again said: 'Even then you blame me for an affair which had been ordained for me before I was created.'"

The hadith concludes that "Adam came the better of Moses" in this theological debate about predestination and divine decree.

19.17 Prophet's Sandal

Hadith Reference: Sahih Muslim 31

Key Content Summary:

The hadith describes an incident where Abu Hurairah was sent by Prophet Muhammad with his sandals to deliver a message:

The key elements include:

1. Abu Hurairah was tasked to tell anyone he met who sincerely testified "there is no god but Allah" that they would go to Paradise.

1. When Abu Hurairah met Umar and shared the message, Umar "struck him on the breast" and was concerned people might rely too much on this promise.

1. The Prophet's response to Umar was essentially to let people continue doing their deeds.

Significant Quote:

"Take away these sandals of mine, and when you meet anyone outside this garden who testifies that there is no god but Allah, being assured of it in his heart, gladden him by announcing that he shall go to Paradise."

The hadith illustrates a moment of interaction between the Prophet, Abu Hurairah, and Umar, focusing on spiritual messaging and the potential risks of oversimplifying religious commitment.

19.18 Moses Punches Angel of Death

Hadith References:

• Sahih al-Bukhari 1339
• Sahih al-Bukhari 3407
• Sahih Muslim 2372a

Key Narrative:

The hadith describes an encounter between Moses and the Angel of Death, where Moses slaps the angel when he comes to take his life. The angel returns to God, complaining that Moses "does not want to die." God then offers Moses a chance to live longer by placing his hand on an ox's back, with each hair covered granting him one year of life.

Interesting Details:

• Moses asks about what happens after the additional years
• God says "Then death" will follow
• Moses requests to die near the Sacred Land
• Prophet Muhammad reportedly said he would show Moses' grave "beside the road at the red mound"

The hadith portrays a dramatic interaction between a prophet and the Angel of Death, highlighting themes of mortality, divine negotiation, and the inevitability of death.

19.19 Donkey Transformation

Hadith Reference: Sunan Abi Dawud 623

Hadith Text:

Abu Hurairah reported the Messenger of Allah (ﷺ) as saying: "Does he who raises his head while the Imam is prostrating not fear that Allah may change his head into a donkey's or his face into a donkey's face."

The hadith appears to be a warning about proper behavior during prayer, specifically about not raising one's head while the imam is prostrating. The text suggests a supernatural consequence of disobedience, where Allah might transform a person's head or face into that of a donkey as punishment.

19.20 Bad Tafsir

Key Content:

Hadith References:

• Sahih Muslim 3015
• Sahih al-Bukhari 4557

Quranic Verse Discussed: 3:110 - "You are the best community ever raised among the people"

Two Primary Hadith Interpretations:

First Hadith (Sahih Muslim 3015):

Relates a story about the people of Israel being instructed to enter a land saying "Hitta" (remove burden of sins), but they "twisted" the statement and entered "dragging upon their breech" saying "grain in the ear."

Second Hadith (Sahih al-Bukhari 4557):

Interprets the Quranic verse as meaning Muslims are "the best of peoples for the people" who bring others to Islam "with chains on their necks till they embrace Islam."

The page appears to be part of a larger critical examination of hadith interpretations, specifically focusing on potentially problematic or controversial readings of religious texts.

19.21 Zakariya was a carpenter

Hadith Reference:

• Sahih Muslim 2379
• Narrated by Abu Huraira
• Quote: "Zakariya (peace be upon him) was a carpenter."

Full Hadith Text:

حَدَّثَنَا هَدَّابُ بْنُ خَالِدٍ، حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ، عَنْ ثَابِتٍ، عَنْ أَبِي رَافِعٍ، عَنْ أَبِي، هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ كَانَ زَكَرِيَّاءُ نَجَّارًا ‏"‏ ‏.‏

19.22 Israiliyat

Key Content:

The page contains two primary hadith references about relating stories from the Children of Israel:

Hadith 1 (Sunan Abi Dawud 3662):

Prophet Muhammad said: "Relate traditions from the children of Isra'il; there is no harm."

Hadith 2 (Sahih al-Bukhari 3358):

A lengthy narrative about Abraham, which includes stories about:

• Abraham telling "three lies"
• An encounter with a tyrant
• Interactions with Sarah
• The origin of Hajar as a servant

The page appears to be part of a larger collection examining potentially problematic hadith, with this specific section focusing on narratives potentially originating from Israiliyat (stories from Jewish traditions).

The text suggests that Abu Hurairah was a key narrator of these types of stories, and the page seems to critically examine the transmission and authenticity of such narratives.

Section 19 Conclusion: The Single Source Problem

This section exposes a critical flaw in hadith authentication: Abu Hurairah narrated more hadith than anyone else (over 5,000), despite only accompanying the Prophet for less than 3 years. He was criticized by other prominent companions, yet his narrations dominate "sahih" collections. This raises fundamental questions about reliability.

The Problems:

• Narrated 5,374+ hadith in less than 3 years with the Prophet
• Simple math: that's 5+ hadith per day, every day, for 3 years
• Other companions who spent 20+ years with the Prophet narrated far less
• Umar and other companions publicly accused him of lying
• He changed his stories depending on political climate
• Many of his narrations contradict other sahih hadith

The Suspicious Pattern:

Abu Hurairah's prolific narrations began after the Prophet's death, when he couldn't be contradicted. He became politically aligned with the Umayyad dynasty, and many of his hadith conveniently supported Umayyad political interests.

The Companions' Criticism:

• Umar threatened to exile him if he didn't stop narrating
• Aisha contradicted several of his narrations
• Ali expressed skepticism about his stories
• Multiple companions questioned his reliability

The Impossible Mathematics:

If Abu Hurairah truly spent every moment with the Prophet memorizing his every word and action, when did the Prophet have private time? How did Abu Hurairah witness bathroom habits, bedroom activities, and private conversations that others didn't observe?

The Real Issue:

The fact that the man considered the most prolific hadith narrator was criticized by other companions, narrated an impossible number of hadith, and aligned with political powers should raise red flags about the entire authentication system.

This section proves that hadith literature prioritized quantity over quality, narrative over scrutiny, and political convenience over historical accuracy.

20. Satan And Jinns

20.1 Satan's Antics

The subsection contains five hadith references about Satan's interactions with humans:

1. Bukhari 3270: A man who sleeps until morning has "Satan urinated in his ears"

1. Bulugh al-Maram 83: Satan comes during prayer and "blows air in his bottom", making one imagine they've passed gas

1. Bukhari 3285: When prayer is called, "Satan takes to his heels, passing wind with noise" and tries to interfere with the person's prayer

1. Bukhari 3295: When someone wakes up, they should wash their nose because "Satan has stayed in the upper part of his nose all the night"

1. Bukhari 3303: When roosters crow, ask for Allah's blessings (they've seen an angel); when donkeys bray, seek refuge from Satan (they've seen a devil)

These hadith describe various supernatural interactions between Satan and humans, primarily focusing on disrupting prayer and sleep.

20.2 Satan breaking wind

Hadith 1:

• Narrator: Abu Huraira
• Source: Sahih Muslim 389a
• Quote: "When Satan hears the call to prayer, he turns back and breaks the wind so as not to hear the call being made..."

Hadith 2:

• Narrator: Abu Huraira
• Source: Sahih Muslim 389d
• Quote: "When the call to prayer is made, Satan runs back and breaks wind so as not to hear the call..."

Additional references:

• Sunnah.com links: 389f, 389h

The hadith describe Satan's reaction to the call to prayer, suggesting he breaks wind and runs away to avoid hearing the adhan (call to prayer).

20.3 Catching Satan

The subsection contains multiple hadith narrations about an encounter between the Prophet Muhammad and Satan/a demon during prayer, with variations in the details. Key elements include:

1. A demon/Satan attempted to interrupt the Prophet's prayer
2. The Prophet claimed Allah gave him power over the demon
3. He considered tying the demon to a mosque pillar so others could see
4. He ultimately remembered Solomon's prayer and let the demon go

Notable quotes include:

"Last night a big demon (afreet) from the Jinns came to me and wanted to interrupt my prayers" (Sahih al-Bukhari 461)

"Satan came in front of me and tried to interrupt my prayer, but Allah gave me an upper hand on him and I choked him" (Sahih al-Bukhari 1210)

The hadith are sourced from Sahih al-Bukhari and Sahih Muslim, narrated primarily by Abu Huraira and Abu Darda'.

20.4 Satan can't open doors

Hadith References:

1. Sahih al-Bukhari 5623
2. Sahih Muslim 2012a
3. Sahih Muslim 2012e
4. Sunan Abi Dawud 3731
5. Sunan Abi Dawud 3732
6. Sunan Abi Dawud 3733

Key Hadith Content:

The hadith narrated by Jabir bin Abdullah reports that the Prophet Muhammad advised:

• When night falls, restrain children from going out
• Devils spread out at night
• After some time, release children
• Close doors and mention Allah's name
• Satan cannot open a closed door
• Cover containers and waterskins
• Mention Allah's name
• Extinguish lamps

Analysis:

Satan — the being who convinced a third of the angels to rebel against God, who was arrogant enough to defy a direct divine command, who has been misleading humanity since Adam — apparently can't open a door. If you close your door and say "Bismillah," Satan is helpless. This reduces the cosmic struggle between good and evil to a home security tip. The Quran's Satan is a sophisticated tempter who operates through whispers and psychological manipulation ([114:4-6]). The hadith's Satan is a burglar foiled by a deadbolt. These cannot be the same entity.

20.5 Satan waits in our nose when we sleep

Hadith References:

1. Sahih Muslim 238:

"When any one of you awakes up from sleep and performs ablution, he must clean his nose three times, for the devil spends the night in the interior of his nose."

1. Sunan an-Nasa'i 90:

"When any one of you wakes from sleep to perform Wudu', then let him sniff water in his nose and blow it out three times, for the Shaitan spends the night on his nose."

Both hadith essentially convey the same message: when a person wakes up, they should rinse their nose three times because Satan spends the night inside or on their nose.

20.6 Yawning

Hadith References:

1. Sahih al-Bukhari 6223 and Bukhari 6226
2. Sahih Muslim 2994
3. Sunan Abi Dawud 5026 and Abi Dawud 5028

Key Hadith Narratives: