The Prophet contradicts himself in his hadith
In "The Book of Discord", in "The Chapter If Two Muslims meet with their Swords", in volume. 8, page 92, al-Bukhari recorded in his Sahih from 'Abd Allah b. 'Abd al-Wahhab who said: "Hammad informed us on the authority of a man he did not name, that al-Hasan said: 'I went out with my weapons during the nights of sedition, and Abu Bakra met me saying: 'Where are you going?' I replied: 'I wish to assist the cousin of the Prophet of Allah (S.A.W.)'. He said: 'The Prophet of Allah (S.A.W.) said: 'If two Muslims show up against each other with their swords, both of them are the inhabitants of fire'. It was said: 'This is the killer but how about the one killed?' He replied: 'He wanted to kill his companion".
Hammad b. Zayd said: "I mentioned this hadith to Ayub and Yunus b. 'Ubayd, for I wanted them to inform me about it. They said: 'Al-Hasan related this hadith from al-Ahnaf b. Qays from Abu Bakra".
Similarly, Muslim has reported in his Sahih, in "The Book of Discord and Signs of the Hour", in "The Chapter if Two Muslims meet each other with their Swords", from the hadith of Abu Bakra from al-Ahnaf b. Qays, who said: "I went to assist this man, and Abu Bakra met me and said: 'Where are you going?' I said: 'I am going to help this man'. He said: 'Go back. For I heard the Prophet of Allah say: 'If two Muslims meet with their swords [in combat], the killer and the killed are in the fire'. I said: 'O Prophet of Allah! This [is] the killer, how about the one killed? He said: 'He was intent upon killing his companion".
From these false narrations, the reader can clearly understand the reasons for forging them; it indicates Abu Bakra's enmity towards the cousin of al-Mustafa and how he worked towards abandoning the Commander of the Faithful. He was not satisfied with that, however; he even prevented the eminent companions who wanted to aid the truth against falsehood, and so fabricated such hadiths which reason cannot accept and which neither the Qur'an nor the true Prophetic sunna acknowledge. For Allah's words, Glory be to Him, the Most Exalted: "So fight the party that rebels until it complies with the order of Allah", (49:9) clearly commands to fight rebels and oppressors. As a result, you observe that the commentator of al-Bukhari wrote in the sidenotes of the hadith the following: "Examine this hadith ; is there any proof for fighting the rebels as per Allah's directive: "And fight the party which rebels...". And if a hadith contradicts the book of Allah, then it is a lie and is to be discarded". As for the true Prophetic sunna his words regarding 'Ali are: "Of whomsoever I am the master, 'Ali is also his master. My Lord! Befriend those who befriend him and oppose those who oppose him and help those who help him. Forsake those who forsake him and let the truth be with him wherever he goes". For friendship of 'Ali is friendship of the Prophet of Allah (P). And helping the Commander of the Faithful is obligatory upon every Muslim and forsaking him is forsaking the truth and is [equivalent to] supporting falsehood.
If you reflect upon the hadith of al-Bukhari you will find in the chain of narrators an unknown person whose name he did not mention as he said: "Hammad informed us on the authority of a man he did not name..." This clearly proves that this unknown man was from the hypocrites who hated 'Ali and exerted themselves to erase 'Ali's excellences or, to be exact, to kill him and his memory as much as they were able to. Sa'd b. Abi Waqqas, who also desisted from helping the truth, said: "Come to me with a sword saying this one is on the truth and that one is on falsehood so that I may fight him ...". Due to such adulteration, truth is confused with falsehood and the clear path lost, it is replaced with darkness.
We find too in the reliable books of the sunna , that the Apostle of Allah (S.A.W.) gave the good tidings of heaven to a lot of his companions especially the ten who became famous among the Muslims as having been assured of paradise.
Ahmad, al-Tirmidhi and Abu Dawud reported that the Prophet (S.A.W.) said: "Abu Bakr is in heaven, 'Umar is in heaven, 'Uthman is in heaven, 'Ali is in heaven, Talha is in heaven, al-Zubayr is in heaven, 'Abd al-Rahman b. 'Awf is in heaven, Sa'd b. Abi Waqqas is in heaven, Sa'id b. Zayd is in heaven and Abu 'Ubayda b. al-Jarrah is in heaven.
It has been authenticated from the Prophet (S.A.W.) that he said: "Give good tidings to the family of Yasir for your place is in heaven. And his words: "Heaven yearns for four: 'Ali and 'Ammar, Salman and al-Miqdad". Muslim reported in his Sahih that 'Abd Allah b. Salam was given the glad tidings of heaven by the Prophet of Allah and it has been verified that he said: "Al-Hasan and al-Husayn are the two leaders of the youths of paradise". It was verified from him also that Ja'far b. Abi Talib flies with the angels in paradise. And that Fatima al-Zahra (A.S.) is the leader of the women of paradise and that her mother Khadija was told by Gabriel of a house of gold and silver embroidery in paradise. It was also authenticated that he said: "Suhayb, the foremost of the Romans is in paradise, and Bilal, the foremost of the Ethiopians, is in paradise, and Salman, the foremost of the Persians, is in paradise".
This being the case, why is the hadith of the good tidings of paradise restricted to only these ten? You do not find a gathering or an assembly when they discuss heaven, then they mention the ten [who were] given the good tidings of paradise.
We do not envy them in this, nor do we not restrict the wide mercy of Allah which encompasses everything, but we only say that these hadiths are at variance and conflict with the hadith which says: "If two Muslims meet each other with their swords in combat, then the killer and the one killed are in fire". For if we believe this, then the hadith of the ten given the tidings of heaven evaporates since most of them waged war, fought against and killed each other. Talha and Zubayr were killed at the battle of the Camel which was led by the mother of the believers 'A'isha against Imam 'Ali b. Abi Talib. Their swords were raised in combat; indeed, they caused the death of thousands of Muslims.
Similarly, 'Ammar b. Yasir was killed at the battle of Siffin, the flames of which were started by Mu'awiya b. Abi Sufyan. 'Ammar was present with his sword with 'Ali b. Abi Talib; the rebellious forces slew him. The Prophet of Allah (S.A.W.) prophecied this. Similarly, the leader of the martyrs, the leader of the youths of Paradise, Imam al-Husayn and the family of al-Mustafa were present with their swords in combat against the army of Yazid b. Mu'awiya. They killed all of them, no one survived among them except 'Ali b. al-Husayn.
According to the view of these liars then, all of these are in the fire, the killers and those who were killed for they met [in combat] with their swords.
Obviously, it is incorrect to attribute the hadith to one who does not utter anything from his own desire but rather, [from] the revelation sent unto him. It is also, as we have previously pointed out, in conflict with logic and reason and contradicts the book of Allah and the sunna of His Prophet (S.A.W.). The question that arises here is: "How could al-Bukhari and Muslim be so negligent of such lies and not be aware of them? Or did their school of thought believe in such narrations?"
Contradictions regarding virtues
Among the contradictory hadiths that you find in the "Sahihs " are those regarding the superiority of the Prophet of Allah (S.A.W.) over all the Prophets and Apostles, and other traditions which elevate Moses to a level higher than him. I believe that the Jews, who converted during the times of 'Umar and 'Uthman like Ka'b al-Ahbar, Tamim al-Dari, and Wahb b. Munabbih, are the ones who fabricated those hadiths ; attributing them to some companions who used to admire them such as Abu Hurayra, Anas b. Malik and others. Al-Bukhari narrated in his Sahih in "The Book of Tawhid " in "The Chapter on Allah's words! 'And Allah spoke to Moses".
From Anas b. Malik, a long tale regarding the nocturnal journey (isra' ) of the Prophet (S.A.W.) then his ascent to the seven heavens; then to the remote tree ( al-sidrat al-muntaha ); and the story of the fifty obligatory prayers which were enjoined upon Muhammad and his umma , and which, by the grace of Moses, were reduced to five applied [prayers]. In this [story] are clear lies and basest disbelief, like the all-Conquering Lord of Power drew close until He was two bow lengths or less away from the Prophet, and other fables. However, what is of importance to us here in this narration is that when Muhammad reached the seventh heaven, Moses, who had been elevated to the seventh [heaven] because of Allah's speaking to him, was there. Moses said: "My Lord! I did not think that anyone would be raised higher than me". Muslim reported in "The Book of Faith", in "The Chapter On the Beginning of Revelation to the Prophet of Allah (S.A.W.)", and al-Bukhari in his Sahih in "The Book of the Beginning of Creation", in "The Chapter of Accounts of the Angels" (peace be upon them), another anecdote which resembles the first; speaking of the nocturnal journey and ascension but states instead that Moses was in the sixth heaven, and Abraham in the seventh. What concerns us is the following section:
The Prophet of Allah (S.A.W.) said: "We came to the sixth heaven. It was asked: 'Who is this?' It was said: 'Gabriel'. It was said: 'Who is with you'? He said: 'Muhammad (S.A.W.)'. It was said: 'Has revelation descended upon him?' He answered: 'Yes'. It was then said: 'Welcome to him! What a wonderful [person] has come!' I went to Moses and greeted him and he said: 'Welcome to my brother and Prophet'. When I went on, he wept. It was said: 'What has made you weep?' He said: 'O Lord! The followers of this youth who was sent after me will enter paradise in greater numbers than my followers".
Muslim reported in his Sahih , in "The Book of Faith" in "The Chapter [entitled] 'In the lowest of Paradise will be a House in It", from Abu Hurayra, who said: "The Prophet of Allah (S.A.W.) said: 'I am the leader of all mankind on the day of judgment, and do you know how that is? Those who came before and those who came after will be gathered in one area known as "al-Da'i". Their sight will be restored to them, then the Sun will descend and the men will encounter such sorrow and affliction that they will not be able to withstand it. The people will then say: 'Don't you see what has befallen you? Shall you not seek someone who will intercede for you with your Lord?' Whereupon some will say to the others: 'Go to Adam'. So they will go to Adam (A.S.) and they will say to him: 'You are the father of mankind, Allah created you with His Hands and breathed His Spirit into you, and ordered the angels to prostrate before you. Intercede for us with your Lord. Don't you see our condition? Don't you see what has befallen us?' Whereupon Adam will say: 'Today my Lord got angry to a degree that He has never got before. After this day, He will never be so angered again. He prohibited me from the tree and I disobeyed Him. (I am) on my own! On my own! On my own! Go to someone else. Go to Noah". The narration continues and it is very long (we always wish [to cite] a brief account). It goes on to state that the people go to Noah, then Abraham, then Moses then Jesus, and each of them said: "On my own! On my own! On my own"! Each relates his error or his sin, with the exception of Jesus who does not mention a sin but nonetheless says: "On my own! On my own! On my own! Go to someone else! Go to Muhammad"!
The Prophet of Allah said: "So they come to me. So I go forth and go under the throne, and fall in prostration before my Lord the Powerful and the Glorious, then Allah allows for me, out of his praises and beauty of adoration, something He had never allowed for anyone before me. Then it will be said: 'O Muhammad! Raise your head! Ask and you shall be given. Intervene and your intercession will prevail!' So I raise my head and I say: 'My umma O Lord, My umma , O Lord'! Then Allah will say: 'O Muhammad! I allow entry from your umma those who have no reckoning upon them through the right gate of paradise. And they are to share with the others in the other gates besides this one". Then he said: "By He in whose hand is my soul! Indeed, what is between the levels of paradise is like what is between Mecca and Humayr or what is between Mecca and Basra".
In these hadiths , the Prophet of Allah (S.A.W.) says that he is the leader of mankind on the day of judgment. And he says that Moses said: "O my Lord! I did not think that anyone would be elevated above me". And he says that Moses wept and said: "O Lord! The followers of this youth who was sent after me will enter paradise in greater numbers than my followers".
We adduce from these hadiths that all the Prophets and Apostles from Adam even Jesus through Noah and Abraham and Moses (upon them and upon our Prophet be the choicest of blessing and the purest of greetings) will not seek intercession with Allah on the day of reckoning, instead, Allah will restrict it to Muhammad (S.A.W.) only. We believe in all of that and we attest too to his superiority (S.A.W.) over the rest of mankind. However, the "Israiliyyun " and their helpers amongst the Umayyads could not tolerate this preference and superiority of Muhammad (S.A.W.) and so they fabricated traditions on the superiority of Moses over him. We have already seen in a preceding discussion the words of Moses to Muhammad on the night of the nocturnal journey and mi'raj that when Allah enjoined upon Muhammad fifty prayers, Moses said to him: "I know the people more than you". This, though, was not sufficient so they invented other narrations speaking of his superiority, i.e., Moses over Muhammad by Muhammad himself. Following are some of these narrations:
Al-Bukhari reported in his Sahih in "The Book of Tawhid ", in "The Chapter of Allah's Wish and Will and You do not Wish Anything except If Allah Wills it", from Abu Hurayra, who said: "A Muslim man and a Jew quarreled, and the Muslim said: 'By Him who chose Muhammad over the universe' in an oath he took, whereupon the Jew said: 'By Him who chose Moses over the universe'. Upon this, the Muslim raised his hand and slapped the Jew. The Jew then went to the Prophet of Allah (S.A.W.) and informed him of what had transpired between him and the Muslim. The Prophet (S.A.W.) said: 'Do not give me preference over Moses for the people will be unconscious on the day of judgment, and I will be the first to recover. There will be Moses falling upon the side of the throne. I will not know whether he was among those who lost consciousness and recovered before I did, or if he was among those exempted by Allah".
In another narration of al-Bukhari, he said: "A Jew who had been slapped on the face came to the Prophet and said: 'O Muhammad! An Ansari companion of yours slapped me on my face'. The Prophet said: 'Call him'. So he called him. The Prophet said: 'Why did you slap his face?' The man said: 'O Prophet of Allah. I passed by the Jew and I heard him say: 'By him who chose Moses above all mankind'. I said: 'Over Muhammad?' So I became angry and I slapped him.
The Prophet said: 'Do not give me preference over the Prophets for the people will lose consciousness on the day of Judgment and I will be the first to recover and I will be with Moses holding on to one of the pillars of the throne and I shall not know whether he recovered before me or if he was being compensated for his unconsciousness in the mountain".
Similarly, al-Bukhari has reported in "The Book of Tafsir of the Qur'an for Sura Yusuf (A.S.)" in "The Chapter of His words: 'And when the Prophet came to him..." from Abu Hurayra, who said: "The Prophet of Allah said: 'May Allah bestow His Mercy on (Prophet) Lot. He wished he could have some powerful support; and if I were to remain in prison for the period Joseph had remained, I would surely respond to the call; and we have more right (to be in doubt) than Abraham. When Allah said to him: 'Don't you believe?' Abraham said: 'Yes, (I do believe) but [I ask] to be stronger in faith".
All these statements were not enough for them until they made the Prophet of Allah (S.A.W.) doubt even his standing with his Lord. He had no [powers of] intercession, no praiseworthy position, and no preference over the Messengers and Apostles and no good tidings of Paradise for his companions, since he himself did not know his fate on the day of judgement. Read along with me this narration of al-Bukhari and think what you will of it.
Al-Bukhari reported in his Sahih in "The Chapter of The Funeral", in "The Book of Eclipses", in volume 2, page 71, from "Kharija b. Zayd b. Thabit, that Umm al-'Ala, a woman of the Ansar, pledged fealty to the Prophet (S.A.W.) and told him that the Muhajirin cast lots (by throwing dice), and it fell on 'Uthman b. Maz'un, so we took him in our household. He became sick, an illness which caused his death. When he died and was bathed and shrouded in his clothes, the Prophet of Allah (S.A.W.) came in and I said: 'May Allah have mercy upon you, O Abu al-Sa'ib for I bear witness that Allah has honoured you'. The Prophet (S.A.W.) said: 'How do you know that Allah has honoured him?' I said: 'May my father be sacrificed, O Prophet of Allah, who then has Allah honoured?' Whereupon he (A.S.) said: 'As for him, death has come to him, and, by Allah, I wish him well. By Allah! I do not know what will be done to me, I, the Prophet of Allah'. I said: 'By Allah! Never will I ascribe purity to anyone after this".
This, by Allah, is an astonishing thing. If the Prophet of Allah swore by Allah that he does not know what will be done to him, what remains after this?
And if Allah, Glory be to Him, says: "Every person is aware of his [own] self". And if He has also said to His Prophet: "We have bestowed upon you a clear victory! For Allah has forgiven your past sins and what may be done in the future to fulfill His blessing upon you and to guide you to a straight path and to aid you most honourably" (48:1); and if the Muslims' entry into paradise depends upon following, obeying and believing him, how can we believe this hadith of which there is nothing more evil than it? We seek Allah's refuge from the creed of the Banu Umayyads who did not believe for even a day that Muhammad was truly the Prophet of Allah, but instead, used to believe that he was a king, having overcome the people by his intelligence and sagacity. This is what Abu Sufyan, Mu'awiya, Yazid and other Caliphs and rulers of theirs have clearly said.
The Prophet Contradicts Science and Medicine
Science has established by indubitable proofs that certain diseases are transmitted by infection. This is known to most people, even to those who are uneducated. However, if one were to say to university medical students that the Prophet of Allah (S.A.W.) denied this, they would deride him and would find a point to defame the Prophet of Islam especially the German professors who are looking for such openings. Most unfortunately, the hadith that al-Bukhari and Muslim have reported support [the claim] against infection; yet in their books are others that support [claims for] infection. When we record these contradictions, under the heading "The Prophet Contradicts" we do not believe that he (S.A.W.) contradicted himself even once in his words or deeds, but rather, [this is done] in accordance with normal practise and to attract the heart of the reader so that he might pay attention to the hadiths that were fabricated to disparage and defame the infallible bearer of the message. [This is also done] so that he might know that our goal in relating such hadiths is to exonerate the Prophet and to give him his [rightful] place in education which he precedes every modern scientist. For there is no true scientific theory which contradicts an authentic hadith of the Prophet. If they conflict or contradict, we know on the one hand that the hadith is falsely attributed to him (S.A.W.) and, on the other hand, the hadith itself may hadith itself woul--> be contradicted by other hadith which support the scientific theory. As is obvious, it would be necessary to accept the second hadith and discard the first one.
To cite an example, I shall use the hadith regarding infection. For it is important to the discussion and gives us a true picture of the disharmony amongst the companions, the narrators and the forgers. [It does not imply] contradiction in the bearer of the message (S.A.W.), that is never possible.
Al-Bukhari related the two hadiths in his Sahih . I shall limit myself to his book, as it is regarded by the ahl al-sunna as the most authentic book; also so that those interpreting from different schools should not say al-Bukhari thinks a hadith is authentic whilst another scholar (in another book) thinks the opposite [of the same hadith]. So the reader should note that in this chapter, I am restricting --> myself to al-Bukhari alone in the conflicting hadiths.
In "The Book of Medicine", in "The Chapter of no Hama ", al-Bukhari in his Sahih ,said that Abu Hurayra reported: "The Prophet (S.A.W.) said: 'There is no infection, nor safar, nor hama '. A Bedouin stood up and said: 'Then what about my camels? They are like deer on the sand, but when a camel afflicted with scab comes and mixes with them, they all get infected with scab'. The Prophet said: 'Then who conveyed the disease to the first one?"
Observe this Bedouin, how he is guided by his instinct to the nature of sickness of infection of all camels by a mangry camel when they mix. But the Prophet does not find a convincing answer to the Bedouin's question and instead says: "And who infected the first?" Thus he becomes the questioner.
This reminds me of the doctor who asked a mother who had brought her child suffering from measles. "Is there anyone at home or a neighbour who has this disease?" The mother replied: "No way". The doctor said: "Perhaps he caught it in school". The mother replied promptly: "Most certainly not. He has not yet entered school for he is not yet five". The doctor said: "In kindergarten therefore". The mother said: "No. He does not go to kindergarten". The doctor said: "Perhaps you took him to visit to your relatives or some relatives visited you who were carrying the germs". The mother denied this. At that, the doctor said to her: "Then the germs came through the air".
Certainly, the air carries the germs and infectious diseases, a whole village or entire city can be affected. For this reason, we have innoculations and prevention [shots], for the wind can carry deadly diseases such as epidemics and plague and others. How can this be not known to one who does not say anything of his desire? He is the Prophet of the Lord of the worlds. He from whom nothing is hidden; He from whom nothing in the heavens or the earth can be concealed; He who is the all hearing, the all knowing. Therefore, we reject this hadith and can never accept it. We instead accept the second hadith which al-Bukhari himself reported on the same page, the same chapter. And in the same hadith he says: "Abu Salama heard Abu Hurayra say afterwards: 'The Prophet (S.A.W.) said: 'Do not expose a sick person to a healthy one'. Abu Hurayra denied the first hadith '. We said: 'Did you not say there is no infection?' He spoke unintelligibly in Ethiopian. Abu Salama said: 'I have not seen him forgetting any other hadith".
The two hadiths are contradictory (no infection, do not expose a sick person to a healthy one). Muslim also reported them in his Sahih in "The Book of Peace", in "The Chapter of no Infection, no Evil Omen, no Hama no Safar no Star promising Rain, no Ghoul and the sick person should not be exposed to a healthy one".
From an examination of these hadiths, we know that the hadith : "Do not expose a sick person to a healthy one" is the true narration which the Prophet of Allah (S.A.W.) said for it does not contradict science. As for the hadith of no infection, it is falsely attributed to him, for it is a saying of one who is ignorant of the natural facts. As a result, some of the companions understood that the two hadiths contradicted each other and opposed Abu Hurayra, astonished at the first hadith . Abu Hurayra found no escape from this predicament and exclaimed in Ethiopian. The commentator of al-Bukhari said: "He said in anger something which was not understood".
What increases our certainty that the Prophet of Allah (S.A.W.) preceded what modern science has established, especially in infectious diseases, is that he used to warn the Muslims of plagues, leprosy and epidemics, etc.
As al-Bukhari has reported in his Sahih in "The Book of The Prophets", the chapter entitled: "Abu al-Yaman informed us..." and Muslim in his Sahih in "The Book of Peace" in "The Chapter on Plagues, ill omen and magic". From Usama b. Zayd who said the Prophet of Allah (S.A.W) said: "The plague is a calamity which was inflicted on a tribe of Banu Isra'il, or to those before you. So if you hear of it in a land, do not approach it; and if it afflicts a land in which you are, do not flee from there". In another narration: "Do not leave except to flee from it".
A hadith has been verified from him (S.A.W.) in this meaning: "Flee from leprosy the way you would flee from a lion" and his saying: "If you drink, do not breathe in the utensil". And his saying also: "If the dog licks your utensil, wash it seven times, once with earth". All of this [he said] so that he could teach his umma cleanliness and health and prevention. He did not say to them: "If a fly falls in the drink of any one of you, immerse it completely". We have mentioned this hadith before for those who wish to refer to it.
We find clear contradictions, even in that which is specific to al-hama ,which the Arabs used to regard as an evil omen. It is a famous bird flying at night. It is said it was an owl, this is the explanation of Malik b. Anas. If the Prophet (S.A.W.) said: "There is no al-hama ", how could he then contradict himself and seek protection from it?
Al-Bukhari reported in his Sahih in "The Book of The Beginning of Creation", in "The Chapter of those who Walk in Haste" in volume four, page 119, from Sa'id b. Jubayr from Ibn 'Abbas (R), who said: "The Prophet (S.A.W.) used to seek refuge for al-Hasan and al-Husayn and would say: 'Your father used to seek refuge from it for Isma'il and Isaac. I seek refuge in Allah's complete words from every Satan, a hama and an evil eye".
In this chapter, we wanted to relate some examples of contradictory hadiths which were attributed to the Prophet of Allah (S.A.W.) although he is innocent [of these].
There are hundreds of other conflicting hadith which al-Bukhari and Muslim have related in their two collections. We have devoted [special] pages for them as we have habituated the reader to present things concisely and with indicators. It is up to the researcher to study so Allah may purify through them the sunna of His Prophet (P) and reward them generously and become the means by which the truth is made manifest from falsehood. They can perhaps give to the new generation valuable dissertations that are an integral part of the message of Islam.
"O You who believe, do not be like those who harassed Moses. Verily Allah cleaned him of what they uttered against him, he was honoured in the sight of Allah. O you who believe, fear Allah and be righteous of speech so that He may set your deeds right and forgive your sins.Whoever obeys Allah and His Prophet has obtained the ultimate success" (33:71).
