Chapter Seven
Concerning the noble hadith
I will prove to the reader that the problem of hadiths is among the most difficult of problems the Muslims live with today especially at the present time; because the "Wahhabi Universities" graduate doctors who specialise in the field of hadiths . You find them memorizing the hadiths that concord with their schools and beliefs. Most of these hadiths are [the product] of the fabrications by the Umayyads, their predecessors, whose aims were also to extinguish the light of the message [of Islam] and to portray the Prophet (S.A.W.) as a feeble-minded clown not knowing what he says, not aware of his contradictory traditions, and deeds which [even] a madman would laugh at.
Despite the efforts of researchers and ahl al-sunna scholars to cleanse and sift the traditions, there are still, most unfortunately, in the authentic and reliable books, many [strange] things. Similarly, the Shi'a books are not safe from interpolations and fabrications.
However, they admit that they do not have an authentic book except the book of Allah. Apart from it, they (the books) contain lean and fat. As for the ahl al-sunna, they agree that the Sahihs of al-Bukhari and Muslim are the most correct books after the book of Allah; in fact, they say that everything in them is correct. Due to that, I will attempt to place in front of the reader some examples of hadiths reported in al-Bukhari and Muslim which contain what they contain, i.e., denigration of the sanctity of the great Prophet (S.A.W.), or the members of his household (A.S.).
I will attempt here to repudiate some of the hadiths which were fabricated to justify the actions of the Umayyad and 'Abbasid rulers. They wanted, in reality, to destroy the infallibility of the Prophet (P), so as to justify their crimes and their slaughter of innocent people. Following are some examples:
The Prophet dupes
In "The Book of Seeking Permission" and "The Book of Indemnity" in "The Chapter of Whoever Peeps in the House of People and they Poke his Eyes out, there is no Blood Money upon Them", al-Bukhari, in his Sahih , reported the following hadith,as did Muslim in his Sahih in "The Book of Etiquettes" in "The Chapter of Prohibition to look into Someone's House", from Anas b. Malik: "A man peeped into a part of the Prophet's (S.A.W.) room. The Prophet (S.A.W.) stood up holding an arrowhead or arrowheads. It is if I am now looking at him trying to stab the man".
The most exalted character does not accord with this [kind of] behaviour, [especially] from the Prophet of mercy who was affectionate and compassionate to the believers. It would be assumed that the Prophet (S.A.W.) would go to this man who had peeped into his room and would teach him Islamic conduct and make him understand that what he did was forbidden. Not to take an arrowhead and attempt to stab him and poke his eyes. Probably the man could have meant well for the room was not his wives' room. The proof of this is that Anas b. Malik was present in it. What a great accusation this is against the Prophet of Allah (S.A.W.); as it portrays him as an ill-mannered and hard hearted person who attacks a person without warning, i.e., assaults the man so as to take out his eye.
It is sufficient to note that the commentator of al-Bukhari found it disgraceful and said: "Yakhtiluhu ", i.e., assaults him by coming upon him from where he cannot see him. This is how they explained it. A surreptitious attack is far from [the acts of] the Prophet (S.A.W.).
The Prophet inflicts a vile penalty and mutilates Muslims
Al-Bukhari reported in his Sahih in "The Book of Medicine" volume 7 p. 13, in "The Chapter on Medications by Camel's Milk" and also in "The Chapter on Medication by Camel's Urine": Thabit informed us, from Anas, that some men who were sick said: "O Prophet of Allah! Give us food and shelter". The Prophet (S.A.W.) ordered them to follow his shepherd, i.e., his camels, and to drink their milk and urine. So they followed the shepherd and drank their milk and urine till their bodies became healthy. Then they killed the shepherd and drove away the camels. When the news reached the Prophet, he sent some people in their pursuit. When they were brought, he cut their hands and feet and their eyes were branded with heated pieces of iron. I saw one of them licking the earth with his tongue until he died".
Can a Muslim believe that the Prophet of Allah (P), who forbade mutilation, himself mutilates these people, cutting off their hands and feet, and branding their eyes because they slaughtered his herder? Had the narrator said that these people had mutilated the herder, there would have been some justification for the Prophet to punish them in the same way. That was not the case, so how could the Prophet of Allah (P) kill and mutilate them in this way without investigation and cross examination until it became clear who among them was the murderer so that he could kill him for that? Perhaps some would say that they all participated in killing him, could the Prophet of Allah (S.A.W.) not forgive and pardon them for they were Muslims as proved by their words "O Prophet of Allah?" Did the Prophet of Allah not hear Allah's words: "And if you punish them, then punish them the way you were punished. And if you are patient then that is better for those who are patient" (16:126).
This verse was revealed to the Prophet of Allah (S.A.W.) when his heart was burning over his uncle, the master of the martyrs, Hamza b. 'Abd al-Muttalib whose stomach they had slashed open, and eaten his liver and cut his private parts. The Prophet was enraged when he saw his uncle in that condition. He declared: "Should Allah let me prevail over them, I will mutilate seventy [of them]". Whereupon the verse was revealed unto him and he said: "I shall be patient, O my Lord". He then forgave Wahshi, the murderer of his uncle as well as Hind who had mutilated his pure body and ate his liver. This was the [true] character of the Prophet (P).
What proves the repulsive [nature] of the narration and that the narrator himself found it abominable, is that he followed it up by saying: "Qatada said: 'Muhammad b. Sirin informed me that this occurred before legal punishments were revealed ..." to justify, by that, the actions of the Prophet (P). Far removed be the Prophet from judging by himself before his Lord made matters clear to him. If he did not judge in even trivial matters until revelation came to him, what do you think about matters pertaining to blood and penalties?
It is very easy for anyone who reflects upon the matter to realise that it is a narration forged by the Umayyads and their followers to please the rulers who did not hesitate to kill innocent people based on suspicion and accusation, mutilating them in a hideous manner. The proof of this is what came in the end of the report itself which al-Bukhari reported saying: "Salam said: 'I came to know that Hajjaj said to Anas: 'Tell me the severest punishment the Prophet meted out', and Anas reported this [hadith ]'. When al-Hasan came to know this he said: 'I wish he had not told him this".
The hadith stinks of the smell of fabrication to please al-Hajjaj al-Thaqafi who caused havoc in the land and murdered thousands of innocent followers of the ahl al-bayt, mutilating them. He used to cut off their hands and feet and brand out their eyes. He would take out the tongues from the back of the heads and crucify those alive until they were burnt by the sun. Narrations such as these justify his actions for he was simply following the Prophet of Allah: "And you have in the Prophet of Allah a good example". There is no power or strength except with Allah.
As a result, Mu'awiya became an expert in punishment and mutilation of Muslims who were the followers of 'Ali. How many were burnt to death? How many were buried alive? How many were crucified on branches of date palms? One of the arts which his minister 'Amr b. al-'As invented was that he mutilated Muhammad b. Abu Bakr, then clothed him in the skin of an ass and then cast him into the fire.
To justify their craze and great infatuation with maidservants and women, here are some narrations [which they quote].
The Prophet (S.A.W.) loves intercourse
In "The Book of Bathing", under "The Chapter entitled 'If one has Sexual Intercourse Then repeated [it] , and one who Rotates Between his Wives with one Bath only", al-Bukhari reported in his Sahih , Mu'adh b. Hisham said: "My father reported to me from Qatada, who said: 'Anas b. Malik said: 'The Prophet (S.A.W.) used to go around all his wives during the night and day in one hour, and there were eleven of them'. He said: 'So I said to Anas: 'Was he able to?' Anas replied: 'We used to say he had the power of thirty ...".
This is a false hadith to devalue the greatness of the Prophet (S.A.W.) so as to vindicate the palaces of al-Rashid and the acts of Mu'awiya and the deranged Yazid. How did Anas b. Malik know that the Prophet (S.A.W.) used to copulate with eleven women in one hour? Did the Prophet inform him of that or was he present there? I seek Allah's refuge from lies. How did he know that he had the strength of thirty?
This is an accusation against the Prophet of Allah (P) who spent his life in struggle, worship and in instructing and teaching his umma . What do these ignorant ones think when they narrate such disgraces? It is as if their minds are corrupted by their animalistic lusts. They used to take pride with their mates of their over indulgence in sex and strength of intercourse when, in reality, these are narrations falsified to demean the sanctity of the Prophet (P). Secondly, [these narrations] vindicated the shamelessness of the rulers and Caliphs whose castles were filled with slave girls and women - with no limit, because they were slave girls. What did Anas b. Malik, the reporter of this hadith, say when he was confronted by Umm al-Mu'minin 'A'isha, the wife of the Prophet (P) and who used to say that he (S.A.W.) was like any other man in sex? Muslim reported in his Sahih , in "The Book of Purification" in "The Chapter of Water nullifies [the use of] Water, and the Injunction of Bathing when the Private Parts Meet": "From Abu'l-Zubayr from Jabir b. 'Abd Allah from Umm al-Kulthum from 'A'isha, wife of the Prophet (S.A.W.) who said: "A man asked the Prophet of Allah (S.A.W.) about a person who has intercourse with his wife then he feels lazy. Do they have to take a bath?" 'A'isha was sitting, and the Prophet of Allah said: "I do that, I and this one here, then we both bathe".
Then the commentator of the hadith added in the margins of Sahih Muslim: "Then he feels lazy, the meaning in al-Misbah (a famous dictionary) of " aksala mujami' " is when he withdraws without ejaculation either because of weakness or otherwise". What does this have to do with the claim that he has the strength of thirty [men]?
This is another narration fabricated by the forgers, may Allah destroy them and increase for them a painful punishment. Otherwise, how can reason accept such narrations about the bearer of the messages, he from whom all shyness had gone, he says to men, in the presence of his wife, what an ordinary believer would feel shy to talk of?
To justify songs and dancing which were
famous in the time of the Umayyads
here are some hadiths
The Apostle takes pleasure in dancing and listens to songs:
Al-Bukhari reported in his Sahih in "The Book of Marriage", under "The Chapter of Beating the Drum During the Wedding and the Feast": Bishr b. al-Mufaddal told us that Khalid b. Dhikwan said: "Al-Rabi' bint Mu'awwdh b. Afra' said: 'The Prophet came to me after consummating his marriage with me and sat down on my bed as you are sitting now, and small girls were beating the tambourine and singing in lamentation of my fathers who had been killed on the day of the battle of Badr. Then one of the girls said: 'There is a Prophet amongst us who knows what will happen tomorrow'. The Prophet said: 'Leave this talk and say what you were saying before".
Al-Bukhari also reported in his Sahih in "The Book of Struggles", in "The Chapter on Tambourine", as well as Muslim in "The Book of The Two 'id Prayers" "The Chapter on Permission of Games in which there is no Sin [involved]":
On the authority of 'A'isha who said: "The Prophet of Allah (S.A.W.) came to my house while two girls were singing beside me the songs of Bu'ath (a story about the war between the two tribes of the Ansar, i.e. Khazraj and Aws). He reclined on the bed and turned his face to the other side. Abu Bakr came and scolded me saying: 'The instrument of Satan in the presence of Allah's Apostle?' The Prophet of Allah (S.A.W.) turned towards him and said: 'Leave them'. When he became inattentive, I waved the two girls to go away and they left".
On the authority of 'A'isha who said: "It was the day of 'id when Negroes used to play with leather shields and spears. Either I requested the Prophet of Allah or he asked me: 'Would you like to see the display?' I replied: 'Yes'. Then he let me stand behind him and my cheek on his cheek and he was saying: 'Carry on, O Banu Arfida'. When I got tired, he asked me: 'Have you had enough?' I replied: 'Yes'. He said: 'Let us go".
Al-Bukhari narrates in his Sahih in "The Book of Marriage" in "The Chapter on The woman looking at the Ethiopians and others without any Doubt" that 'A'isha said: "I saw the Prophet (S.A.W.) covering me with his rida (upper garment) while I was looking at the Ethiopians play in the masjid until I got bored. Imagine how a young girl desires such entertainment".
Similarly, Muslim narrated in his Sahih in "The Book of the 'Id Prayers", in "The Chapter on The Permission of Entertainment" from 'A'isha who said: "The Ethiopians were playing on the day of 'id (i.e., they were dancing) in the masjid , and the Prophet (S.A.W.) called me, and I put my head upon his shoulder and I began to look at their games until I had had enough of watching them".
Al-Bukhari also narrated in his Sahih in "The Book of Marriage", in "The Chapter of the Women and Children going to a Wedding", from Anas b. Malik who said: "The Prophet (S.A.W.) saw some women and children coming from a wedding celebration, so he stood hastily and said: 'By Allah! you are the most beloved of people to me'. The commentator of al-Bukhari said: "Mumatinan ", the meaning is that he stood up quickly and forcefully because of his joy for them".
To justify their addiction to wine and intoxicants, here are some narrations:
The Prophet drinks nabidh
In "The Book of Marriage", in "The chapter on The Women Standing And Serving the Men at Wedding Celebrations", and in "The Book of The Dried Fruit and Drinking what does not Intoxicate at Weddings", al-Bukhari reported: From Abu Hazin from Sahl: "When Abu Usayd al-Sa'idi got married, he invited the Prophet (S.A.W.) and his companions. None prepared the food for them and brought it to them but his wife, Umm Usayd. She soaked some dates in water in a stone pot overnight, and when the Prophet (S.A.W.) had finished his food, she provided him with that drink (of soaked dates)".
It is clear that they intended [to show] by this narration that the Prophet (P) drank nabidh . Possibly, the connotation was not the nabidh that is known, rather, it was an Arab custom of soaking dates in water to take away the smell of water. It therefore was not the actual nabidh. Some of them deem it proper to use it. Muslim narrated this report under "The Book of Drinks", in "The Chapter on The Permissibility of [drinking] Nabidh which has not Fermented nor become an Intoxicant". From here, the drinking of nabidh began and the rulers allowed the drinking of wine, claiming it was permissible as long as it did not intoxicate.
To vindicate what the Umayyads and 'Abbasids used to do, here are some narrations:
The Prophet and debasement
In the Book of "Hajj ", in "The Chapter on Visiting on the Day of Sacrifice", al-Bukhari reported in his Sahih that 'A'isha said: "We made hajj with the Prophet (S.A.W.) and went forth in multitudes on the day of sacrifice. Safiyya started her menstruation and the Prophet wanted from her what a man wants from his wife, so I said to him: 'O Prophet of Allah, she is menstruating".
How astonishing is this Prophet (S.A.W.) who wishes to have intercourse with his wife in the presence and knowledge of his other wife who informs him that she (Hafsa) is menstruating, while the one with whom he wanted to sleep knows nothing.
The Prophet does not feel shy
Muslim reported in his Sahih in "The Book of Merits", in "The Chapter on The Merits of 'Uthman b. Affan" the following: "From 'A'isha, wife of the Prophet (S.A.W.) and from 'Uthman. Both of them said: 'Abu Bakr sought permission to visit the Messenger of Allah (S.A.W.) while he was lying on his bed, wearing the garment of 'A'isha. He let him in, while he was still in that condition. He fulfilled his needs, then Abu Bakr went out". 'Uthman said: ''Umar then sought permission to enter while the Prophet was still in that state. He also fulfilled his needs and left". 'Uthman said: "Then I requested permission to enter, whereupon he sat up and said to 'A'isha: 'Gather your clothes around you'. I finished my work with him and left. 'A'isha said: 'O Apostle of Allah (S.A.W.), how come I did not see you scared with Abu Bakr and 'Umar (R) as you were with 'Uthman?' The Apostle of Allah (S.A.W.) said: 'Indeed 'Uthman is a shy man, and I was afraid that if I had granted him permission to enter when I was in that state, he would not have presented his need to me".
What Prophet is this who meets his companions while reclining with the clothes of his wife on his bed, with her beside him, wearing revealing clothes so that when 'Uthman came, he sat up and ordered her to gather her clothes?
The Prophet displaying his private parts
In "The Book of Salat", in "The Chapter on The Abomination of Praying Undressed", al-Bukhari in his Sahih reported a hadith which Muslim also did in "The Book of Menses", in "The Chapter on Paying Attention to covering the Private Parts", from Jabir b. 'Abd Allah: "The Prophet of Allah (S.A.W.) was carrying stones with them for [the building of] the Ka'ba wearing an Izar (waist-sheet cover). His uncle al-'Abbas said to him: 'O my nephew! [It would be better] if you take off your Izar and put it over your shoulders underneath the stones'. So he took off his Izar and put it over his shoulders, but he fell unconscious and since then he was never seen naked".
Look, O reader, at these spurious allegations at the Prophet of Allah (S.A.W.), the one who made shame one of the tenets of faith. He was more shy than a virgin in her private room. They were not satisfied with their narrations of debasement and his exposing his thighs in front of his companions. Now they accuse him in this false hadith of exposing his private parts. In their view, was the Prophet of Allah (P) so simple-minded that he listened to his uncle's advice and exposed his private parts in front of the people?
I seek the refuge of Allah, the most Great, from the allegations of these Satanic devils who lie about Allah and his Prophet (P). Although the law allowed him to disclose his private parts, the wives and the closest of people to the Prophet did not see them. Moreover, the mother of the believers, 'A'isha said: "I did not look at nor ever see a private part of the Prophet of Allah". If this was his conduct with his wives who used to bathe with him in a single vessel and he used to cover himself from them, and they never saw him naked, how then [was his conduct] with his companions and the general public?
Certainly these are all from the fabrications of the Umayyad beetles who did not hesitate from anything. If one of their Caliphs, the Commander of the Faithful, could be so overcome by the verses of a poet who recited a line of a love poem, he got up, exposed himself then kissed his penis; then it should not be surprising after this if they expose the Prophet's private parts. Their inner sickness has spread and has become a common thing today amongst some licentious people who pay no regard to morals and shyness. There are calls and gatherings of nudists in every place where men and women get together with a common verse (O Lord! here we are as you created us).
To justify their playing with religion and the shari'a laws, here are some of their narrations:
The Prophet forgets in his prayer
In "The Book of Etiquettes", in "The Chapter of What is Allowed to Remind People" al-Bukhari reported a hadith in his Sahih as did Muslim in "The Book of The Masjids and Places of Prayer" in "The Chapter of Forgetfulness in Prayer and Prostration for it", from Abu Hurayra who said: "The Prophet (S.A.W.) led us in zuhr prayer and after two rak'as, made the salam , then went to a piece of wood in the front of the mosque and placed his hands upon it.
Among the people at that time were Abu Bakr and 'Umar. They were afraid to speak to him, and the people left in a hurry. They said: 'The prayers were shortened'. Amongst the people, there was a man whom the Prophet (S.A.W.) used to call "Dhu'l-Yadayn". He said: 'O Prophet of Allah! Have you forgotten or was the prayer shortened?' He said: 'I did not forget, nor was the prayer shortened'. They said: 'Then surely you forgot, O Prophet of Allah'. He said: 'Dhu'l-Yadayn has spoken the truth'. He then stood up and prayed two rak'as and then made salam , then said "Allahu Akbar" then prostrated like his [normal] prostration or a bit longer then raised his head and said "Allahu Akbar", then made another prostration as he normally did or a bit longer, then raised his head and said "Allahu Akbar".
Allah forbid that the Prophet forgot in his prayer and did not know how many units he prayed, and when it was said to him that he had shortened his prayer, he said: "I did not forget nor was it shortened".
This is a lie to vindicate their Caliphs who used to come to the prayer, often in a drunken state, and would not know how many rak'as they prayed. The story of their leader who led in the morning prayer with four rak'as then turned to them and said: "Should I add more or is this enough for you?" is famous in the historical books.
Furthermore, in "The Book of The Call to Prayer" in "The Chapter If a Man Stands to the Left of the Imam", al-Bukhari reported in his Sahih from Ibn 'Abbas (R) who said: "I slept at the home of Maymuna, and the Prophet (S.A.W.) was with her that night. He made wudu' , then stood to pray so I stood on his left. He took me and moved me to his right and prayed thirteen rak'as . Then he slept until he snored, for when he slept he used to snore. The muadhdhin (one who calls for prayer) then came to him, and he went out and prayed, and he did not make wudu' ". 'Amr said: "I informed Bukayr about it and he said: 'Kurayb informed me of that".
By such spurious narrations against the Prophet of Allah (S.A.W.), the Umayyad and 'Abbasid Amirs, Sultans and others made mockery of the prayer and wudu', and indeed of every [religious] matter until the saying: "The prayers of leaders are on Fridays and [the days of] 'id" became widespread.
The Prophet takes an oath then breaks it
In "The Book of Military Expeditions, the story of 'Amman and al-Bahrayn", in "The Chapter on the Arrival of the Ash'aris and the People of Yemen" al-Bukhari reported in his Sahih from Abu Qilaba from Zahdam: "When Abu Musa arrived (at Kufa as a governor) he honoured this family of Jarm (by paying them a visit). I was sitting near him, and he was eating chicken as his lunch, and there was a man sitting amongst the people. He invited the man to [eat] the lunch, but the latter said: 'I saw chicken eating something [dirty] so I consider them unclean'. Abu Musa said: 'Come on! I saw the Prophet eating it'. The man said: 'I have taken an oath that I will not eat it'. Abu Musa said: 'Come on! I will tell you about your oath. We, a group of al-Ash'ariyin people, went to the Prophet (S.A.W.) and asked him to give us something to ride but the Prophet refused. Then we asked him for the second time to give us something to ride but the Prophet took an oath that he would not give us anything to ride. After a while, some camels of booty were brought to the Prophet and he ordered that five camels be given to us. When we took them we said: 'We have made the Prophet (S.A.W.) forget his oath, and we will not be successful after that'. So I went to him and said: 'O Prophet of God! You took an oath that you would not give us anything to ride, but you have given us'. He said: 'Yes, if I take an oath and later I see a better solution than that, I act on what is better".
Look at this Prophet, who Allah sent to teach people to respect their oaths and not break them except by [offering an] expiation; but here he is ordering something and not following it. Allah said: "Allah will not take you to account for thoughtlessness in your oaths, but will call you to account for your deliberate oaths. It's expiation is the feeding of ten poor people, at an average rate for the food of your families or clothing them, or the freeing of a slave. He who cannot do this should fast three days. That is the expiation of your oath if you have sworn. So guard your oaths. In this way, Allah makes clear his verses to you so that you may be thankful" (5:89). Allah also said: "And do not break oaths after you have confirmed them" (16:91). But they did not leave even a single merit or virtue for the Prophet of Allah (S.A.W.) [untouched].
