In Defense of The Sunnah

Introduction
The scholars of the Sunnah and the Jamaah agree that Sahih al-Bukhaari
and Sahih Muslim are the most authentic books after the book of Allah the
Almighty. The community has accepted them, so much so that al-haafiz
Abu Nasr Sijzi said: The scholars and others agree that if a man swore to
give divorce to his wife, on account of the whole Sahih al-bukhaari being
authentic and are the saying of the Messenger of Allah, no doubt, he has to
break this oath. 1
Al-Jouhni, the imam of the two Harams, said: If a man makes an oath to
divorce his wife, because the hadiths in the two Sahih are authentic, then
he wont respect the oath, because the community agrees that all the
hadith therein are authentic. 2
Lets us hear the reply of Abdul Aziz bin Abdullah al-Sheikh, Chairman of
the Standing Committee and Chairman of the Council of senior scholars in
the Kingdom of Saudi Arabia: Not all the hadiths of Sahih Muslim are
acceptable as there is no consensus that all of them are authentic.
Questioner: May Allah show mercy on you! This is a question coming from
the kingdom of Bahrain: We got a booklet from one of the leaders of
science saying: There is no consensus that all hadiths of Sahih Muslim are
authentic and not all of them are acceptable. So how do we deal with this
book and its author? Do we have to be cautious about it? Please advise us,
may Allah reward you!
The Mufti of Saudi Arabia replied: These are fallacies and lies. This book
that has been compiled is a book leading astray. Sahih Muslim is among
the authentic books adopted by the people of Islam. And those who have
doubt about it are doubtful about the Sunnah. There is no good in them,
yes.
Ibn Hajar says, in his commentary on the story of monkeys stoning other
monkeys on account of adultery, which is narrated by al-Bukhaari: Amr ibn
Maimun said: During the time of ignorance, I saw a monkey met by
monkeys and she has committed adultery, so they stoned her. 3
But someone who read and reflect on these two books of sahihs will find in
them hadiths which need consideration, and every time and then he asks
1.
2.
3.
Ibn As-Salaah: page 38.

Swiyanatu Sahih Muslim by Abu Amr Ibn As-Salaah, page 86.
Al-Bukhaari: the virtues of the companions, the pagan days.
himself: It is possible that these hadiths are authentic? Are all hadiths in
the two Sahihs authentic?
It is possible that he will find in them hadiths which go against the Book of
Allah. He will find in them differences which cannot be refuted. He will find
hadiths which go against the qualities of Allah, things which he does not
deserve!
He will find in them hadiths which harm the Prophet, the pure mothers of
believers and the great companions and similar things which we will
explain in our expos, so as the reader may ask himself from time to time:
Are all hadiths in the two Sahihs authentic?
This question continues to turn into the mind of many who have read the
two books of Sahihs. Many Muslims whisper to themselves such question.
But no one dare raise his voice with this question, because the charges are
already understood: Ignorant, debauched, qurani, heretic, infidel and
among the people of innovations and passion and many other charges
which the Muslims are used to hearing when they contest the opinion of
others.
It is good to mention that condemning hadiths which go against the Book
of Allah, hurt the Prophet, is not condemning the pure prophetic Sunnah.
Someone who condemns the authenticity of a prophetic Sunnah is
defending the authenticity of hadiths which hurt Allah, his Messenger and
the great companions.
Verily, the massive progress of what is called science of technology, and
the spread of the phenomena of the Internet have made these hadiths and
the like to be a fertile ground for slander in the opinion of the people of
the Sunnah, the companions and the mothers of believers, on the ground
that everything mentioned in the two Sahihs are authentic.
If you want me to give an example, you just have to go to www.google.com
and search for the words Aisha and sorcery. You will find thousand of
these sites which consider the hadiths concerning the sorcery of the
Prophet as a means to attack this religion, to harm the Prophet and the
mothers of believers, whether it is a discussion between Shia and Sunni, or
from the enemies of Islam, like the Nazarenes and the Jews. The authority
of one of us, defending this, is a mere flimsy. How can we defend hadiths
found in al-Bukhaari and Muslim? Are not all the hadiths in al-Bukhaari and
Muslim authentic?
Despite that the hadith on the sorcery of the Prophet is reported by

Hisham ibn Urwa who narrated it from his father, yet this Hisham is known
for his tadlees (fraud) and tadlees is the brother of lies, as as-Shafii stated:
Whoever cheat to make people believe that he heard the hadith from his
father, but in fact did not hear it from him, is not trustworthy to narrate
hadiths of the Messenger of Allah.
Instead of defending the hadiths of the Messenger of Allah, he is defending
the accusation of sorcery. Let us defend Hisham ibn Urwa! Has he not
narrated hadiths from al-Bukhaari and Muslim?
The two Sahihs contain thousands hadiths which no one can criticize its
authenticity. But it should be noted that they contain tens of hadiths which
easily give access to criticism concerning the Messenger of Allah, because
these hadiths contradict the Book of Allah, or are self contradictory. Some
of the hadiths cause harm to Allah, to His Prophet and to the pure mothers
of the believers, in addition to criticizing the Companions and the Religion.
If we desire to preserve thousands of hadiths in the two Sahihs, we must
no doubt purify the two Sahihs of the tens of hadiths which are subject to
criticism as they as attributed to the Messenger of Allah. We must
compulsorily judge the essence of the hadith, and shall not be contended
to criticize the chain of narrators only. If a hadith contradicts the Book of
Allah, we reject it without prior consideration to the narrator.
We must pause with the souls first, and we must recognize that everything
in the two Sahihs are not authentic, so that the first step is to correct and
to renew what is written in the science of hadith. Let us open the door
wide in front of the scholars of the community, in the present and in the
future, so as to look into the books of hadiths in general and in the two
Sahihs in particular, in order to purify the hadiths of the Messenger of
Allah from all that appears to be hadiths, causing harm to Religion in
general and to the Sunnah in particular.
We shall discuss in our present study, the problem of the authenticity of all
hadiths in the two Sahihs, and we shall do it in chapters.
Chapter 1
Recording of the Sunnah
1 The prohibition of the Prophet to write down any hadith:
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Abu Said al-Khudri reported that Allahs Messenger said: Do not take
down anything from me, and he who took down anything from me
except the Quran, he should efface that and narrate from me, for there
is no harm in it and he who attributed any falsehood to me - and
Hammam said: I think he also said: deliberately - he should in fact find his
abode in the Hell-Fire. 4
This is the origin of the non-compilation of hadith. As far as the permission
granted to certain companions to compile hadiths, it is not considered as
exception to the specific rule. In any case, it does not eliminate the origin of
non-compilation, because the Prophet prohibited it.
Let us take, for example, his permission to write down hadith: His saying:
Write it down for Abi Shah

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Sahih Muslim: hadith 3004, English version: Book 55, hadith 92 or Book 42, hadith
7147.
4.
Narrated Abu Huraira: In the year of the Conquest of Mecca, the tribe of
Khuzaa killed a man from the tribe of Banu Laith in revenge for a killed
person belonging to them in the period of ignorance. So Allahs Apostle got
up saying: Allah held back the (army having) elephants from Mecca,
but He let His Apostle and the believers overpower the infidels (of
Mecca). Beware! (Mecca is a sanctuary)! Verily! Fighting in Mecca was
not permitted for anybody before me, nor will it be permitted for
anybody after me; It was permitted for me only for a while (an hour or
so) of that day. No doubt! It is at this moment a sanctuary; its thorny
shrubs should not be uprooted; its trees should not be cut down; and its
fallen things should not be picked up except by the one who would look
for its owner. And if somebody is killed, his closest relative has the right
to choose one of two things, i.e. either the blood money or retaliation by
having the killer killed. Then a man from Yemen, called Abu Shah, stood
up and said: Write that for me, O Allahs Messenger! Allahs Messenger
said (to his companions): Write that for Abu Shah. Then another man
from Quraish got up, saying: O Allahs Messenger! Except al-idhkhir (a
special kind of grass) as we use it in our houses and for graves! Allahs
Messenger said: Except al-idhkhir. 5
So, the situation remains the same concerning the compilation of hadith,
during the era of the four caliphs, the companions and those who follow
them, until Umar ibn al-Aziz came and ordered the compilation of hadith.
Abdul Razzaq reported from Hammam in this Muswannaf, who reported
from Mamar from az-Zuhri from Urwah: Umar ibn al-Khattab wished to
compile the Sunnah, so he sought the advice of the companions of the
Messenger of Allah. They advised him to do so.
He continued to seek the help of Allah for one month. One day, he came,
after Allah has decided what he should do and said: In fact, I wanted to
compile the Sunnan but I remembered a nation before you who wrote books
and they stick to it and they forsake the Book of Allah. By Allah! I am not
going to mix anything with the Book of Allah. 6
In it also we find: Mamar reported from az-Zuhri: We used to dislike the
writing down of knowledge so much so that those leaders make us dislike it.
Then we found no reason from prohibiting anyone among the Muslims.
2 The beginning of compilation of hadith

Al-Bukhaari mentioned in his Sahih, vol. 1, page 33, the chapter: How does
knowledge disappear and he said: Umar ibn Abdul Aziz wrote to Abu
Bakr ibn Hazm (died 120 AH): Try to see what is there as hadith of the
Messenger of Allah and write it down, for I fear the disappearance of
5.
6.
Sahih al-Bukhaari: hadith 6880, English: Vol. 9, Book 83, hadith 19.
Muswannaf Abdul Razzaq: Vol. 11, page 257.
knowledge and the pass away of the scholars. We must accept only a hadith
of the Prophet. Let knowledge be known until those who dont know come
to know. Knowledge cannot be destroyed except when it is hidden.
Ibn Hajar said: His saying: write it down implies the beginning of
compilation of the prophetic hadith. Before that, they depended on memory.
When Umar ibn Abdul Aziz during the first century - feared that the
scholars would pass away and thus the disappearance of knowledge, he
considered it to compile the hadith in order to preserve and protect it.
Ath-Thahabi said in his History of Islam, page 1034, events of the year 143
AH: In this era, scholars of Islam decided to compile the hadith,
jurisprudence and commentary of the Quran. Ibn Juraij compiled many
books in Mecca. Said ibn Abu Urwah made compilations, also Hammad
ibn Salamah and others in Basra, al-Awzai in Syria, Malik compiled alMuatta in Medina, Ibn Ishaq al-Maghazi did the same, Mamar in Yemen,
Abu Hanifah and others compiled jurisprudence in Kufah, Sufyan athThawri compiled a book. Then after a few years, Hashim compiled his
books. Al-Laith compiled in Egypt, Ibn Lahiah then Ibn Mubarak, Abu
Yusuf and Ibn Wahb.
Knowledge has known many compilations and classifications into chapters.
Arabic books, books of language and history were compiled. Before this
era, the rest of the imams (leaders) were merely talking about memorization
or they related knowledge from authentic paper, non-classified into
chapters. So the taking of knowledge was rendered easy praise be to
Allah. Memorization started diminishing and all things belong to Allah. 7
Ibn Hajar said in the introduction of Fath-ul-Barii: Chapter 1 Explanation
why Abu Abdullah al-Bukhaari was initiated in compiling his Jami asSahih and explanation of his good intention in that.
Know may Allah teach me and you also that the hadiths from the
Prophet and the great companions were not compiled in books and were not
classified as such for two reasons:
1. In the beginning, they were forbidden to do so as has been narrated in
Sahih Muslim, for fear that these writings may mingle with the Quran.
2. Because they have the capacity to memorize and their brain was fully
functioning. Also, all of them did not know how to write. In the end of the
era of those who follow the companions, compilation of the hadiths of the
Prophet started and they were classified, being given that scholars were
spread everywhere in the land and innovations from the Kharijites,
Rawafids and those who denied predestination have increased.
7.
History of Islam by ath-Thahabi: page 1034, events of the year 143 AH.
The firsts persons to make these compilations were Ar-Rabi ibn Subih,
Said ibn Abi Urwah, and others. They used to compile every chapter alone
until the great among the family of second generation appeared. Imam
Malik compiled the hadiths pertaining to law in his Muatta. He compiled
the strong hadith from the people of Hijaz, and he mixed it with sayings of
the Companions, and the verdicts of the tabiine.
In Mecca, Abu Muhammad Abdul Malik ibn Abdul Aziz ibn Djuraij
made his compilation. In Syria, we have Abu Umar and Abdur Rahman
ibn Umar al-Awzai. In Kufah, we have Abu Abdullah Sufyan ibn Said
ath-Thawri. In Basra, we have Abu Salamah Hammad ibn Salamah ibn
Dinar. Then follows many others of their time in making copy of the
writings. Finally, certain imams considered that the hadiths of the Prophet
should be compiled separately.
In the year 200, Ubaidullah ibn Musa al-Abasi al-Kufi compiled a
musnad. Musaddad ibn Musarhid compiled a musnad in Basra. Asad ibn
Musa al-Umawi compiled another musnad. Naim ibn Hammad al-Khazai,
the guest of Egypt compiled a musnad.
Then the imams after them followed their footsteps. Every imam who found
few people who memorize the hadiths wrote them down, for example, Imam
Ahmad ibn Hanbal, Ishaq ibn Rahawiya, Uthman ibn Abi Shaibah and
others among the nobles.
It is well known that al-Bukhaari was born in 194 AH and died in 256 AH.
It is mentioned that he began to work with his Sahih at the age of 18. This is
an error, for the work which he started at this age, is his book on history and
not the book of Sahih. We note that al-Bukhaari began his compilation after
the year 214 AH and he completed it according to most authentic sayings
in the year 232 approximately while he was thirty-eight years old.
As far as Muslim is concerned, he was born in the year 204 AH and died in
the year 261 AH. He was twenty nine years old when he began his work. It
took him 15 years to complete it in the year 250 AH (864 AC).
His hadith was collected by sayings of the narrators who learnt by heart,
without referring to the compilations in books. Usually, he started a hadith
by saying: So and so narrated to me or so and so narrated to us. If the hadith
was among the compiled hadiths in books, he would have said: I read or I
read to someone. This is evident is some hadiths of Yahya ibn Yahya atTamimi, who narrated from Malik who started his hadith by saying: I read
to Malik.
Is it possible that a hadith remained in that state of verbal transmission for a
period of 250 years approximately, without being distorted, changed, add
and diminished?
So al-Bukhaari and Muslim compiled their Sahihs after 210 years of the
hijrah of the Prophet. So we know that the medium number of narrators of
al-Bukhaari in a single chain are five, and that between each narrator and
the one that follows there are more than 40 years approximately, that is to
say that the companion heard the hadith from the Messenger of Allah, then
the tabii narrated it after 40 years. Likewise, the tabii heard it from the
companion, then the tabii tabiine after 40 years, until the hadith reached
al-Bukhaari and Muslim after 230 years approximately.
More astonishing than that: Being given that the number of narrators
between the Messenger of Allah and al-Bukhaari is three only, this is what
we called al-Awaali, this means that every narrator among them heard the
hadith, then transmit it to those narrators after them in a period of 70 years
approximately. That is, if he was 20 years at the time of hearing the hadith
from the Messenger of Allah, he must have been 90 years when he
transmitted it to the tabii. Likewise, the tabii who was 20 years when he
heard the hadith, must have been 90 years at the time of transmitting it to
the tabii tabiine. And so the tabii tabiine was 20 years when he heard it
and when he transmitted it to al-Bukhaari, he must have been 90 years old.
For example, al-Bukhaari narrated from al-Makki ibn Ibrahim, who narrated
from Yazid ibn Abu Ubaid, who narrated from Salamah al-Akwa, who
narrated from the Prophet.
Salamah ibn al-Akwa died in the year 74 and he was 90 years of age. Yazid
ibn Abu Ubaid died in the year 147, that is after the death of Salamah ibn
al-Akwa by 73 years. Al-Makki ibn Ibrahim was born in the year 126 and
died in the year 214. He was 88 years of age when he died. The age of alBukhaari was 18 years at the time of death of al-Makki ibn Ibrahim. 8
During this long period of time, the hadith was exposed to many things
which render it analysis when it reached us. We have to ascertain its
transmission. We should also expose it to the Book of Allah. If the hadith
contradicts the Book of Allah, it should be rejected without consulting its
chain if narrators. We should also not try to reconcile between the Book of
Allah and the hadiths. Several times, we note that the contents of a verse
are deviated or interpreted to match the hadiths, no matter whether the
hadiths are fabricated and ahaad, and it go against the Book of Allah. Allah
said:
8.
Siyar Alam an-Nubala by ath-Thahabi.

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Then do they not reflect upon the Quran? If it had been from [any] other
than Allah, they would have found within it much contradiction. 9
The most important things to which the hadiths were exposed during the
long period of time before the compilation of hadith are:
1. Forgetfulness:
Forgetfulness manifested itself to the companions while they were in the
presence of the Messenger of Allah. How cant it be so to those following
the presence of the Messenger of Allah? We quote some examples:

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Abbad b. Abdullah b. Zubair reported that Aisha ordered the bier of Sad
b. Abu Waqqas to be brought into the mosque so that she should pray for
him. The people disapproved this (act) of hers. She said: How soon the
people have forgotten that the Messenger of Allah offered not the funeral
prayer of Suhail b. al-Baida but in a mosque. 10

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Abu Salamah b. Abd al-Rahman b. Auf reported Allahs Messenger as
saying: There is no transitive disease, but he is also reported to have said:
A sick person should not be taken to one who is healthy.

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9. Surah 4, an-Nisaa, verse 82.
10. Sahih Muslim: Book 4, hadith 2123.
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Abu Salamah said that Abu Huraira used to narrate these two (different
ahadith) from Allahs Messenger, but afterwards Abu Huraira became silent
on these words: There is no transitive disease, but he stuck to this that the
sick person should not be taken to one who is healthy. Harith b. Abu
Dhubab (and he was the first cousin of Abu Huraira) said: Abu Huraira, I
used to hear from you that you narrated to us along with this hadith and the
other one also (there is no transitive disease), but now you observe silence
about it. You used to say that Allahs Messenger said: There is no
transitive disease. Abu Huraira denied having any knowledge of that, but
he said that the sick camel should not be taken to the healthy one. Harith,
however, did not agree with him, which irritated Abu Huraira and he said to
him some words in the Abyssinian language. He said to Harith: Do you
know what I said to you? He said: No. Abu Huraira said: I simply denied
having said it. Abu Salamah said: By my life, Abu Huraira in fact used to
report Allahs Messenger having said: There is no transitive disease. I do
not know whether Abu Huraira has forgotten it or he deemed it an abrogated
statement in the light of the other one. 11

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Narrated Abu Huraira: The Prophet said: No Adha (i.e. no contagious
disease is conveyed to others without Allahs permission); nor (any evil
omen m the month of) Safar; nor Hama. A Bedouin said: O Allahs
Messenger! What about the camels which, when on the sand (desert) look
like deers, but when a mangy camel mixes with them they all get infected
with mange? On that Allahs Apostle said: Then who conveyed the
(mange) disease to the first (mangy) camel?12

12. Sahih al-Bukhaari: Vol. 7, Book 71, hadith 665.
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Narrated Abu Huraira: Allahs Messenger said: The cattle (sheep, cows,
camels, etc.) suffering from a disease should not be mixed up with
healthy cattle, (or said: Do not put a patient with a healthy person). Abu
Salamah said: I consider that he has forgotten this hadith for another. 13
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Amrah daughter of Abd al-Rahman narrated that she heard (from) Aisha
and made a mention to her about Abdullah b. Umar as saying: The dead is
punished because of the lamentation of the living. Upon this Aisha said:
May Allah have mercy upon the father of Abd al-Rahman (Ibn Umar). He
did not tell a lie, but he forgot or made a mistake. The Messenger of Allah
happened to pass by a (dead) Jewess who was being lamented. Upon this he
said: They weep over her and she is being punished in the grave. 14
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Abd al-Rahman b. Yazid reported that Abdullah (b. Masud) pronounced
Talbiya as he returned from the gathering of the people (at Muzdalifa). It
was said: He might be a Bedouin (not knowing correctly the rituals of Hajj
and, therefore, pronouncing Talbiya at this stage), whereupon Abdullah
said: Have the people forgotten (this Sunnah of the Prophet) or have they
gone astray? I heard him, upon whom Surah al-Baqarah was revealed,
pronouncing Talbiya at the very place.
13. Sahih Al-Bukhaari: Vol. 7, Book 71, hadith 665.

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Ibn Abbas reported: We knew the finishing of the prayer of the Messenger
of Allah through takbir. Amr (b. Dinar) said: I made a mention of it to Abu
Mabad and he rejected it and said: I never narrated it to you. Amr said: He
did narrate it before this. 15

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Mujahid reported: I and Urwah b. Zubair entered the mosque and found
Abdullah b. Umar sitting near the apartment of Aisha and the people were
observing the forenoon prayer (when the sun had sufficiently risen). We
asked him about their prayer, and he said: It is an innovation. Urwah said to
him: O Abu Abd al-Rahman, how many umrah did Allahs Messenger
perform? He said: Four umrahs, one he performed during the month of
Rajab. We were reluctant either to believe him or reject him. We heard the
noise of brushing of her teeth by Aisha in her apartment. Urwah said:
Mother of the Faithful, are you not hearing what Abi Abd al-Rahman is
saying? She said: What is he saying? Thereupon he (Urwah) said: He (Ibn
Umar) states that Allahs Apostle performed four umrahs and one of them
during the month of Rajab. Thereupon she remarked: May Allah have
mercy upon Abu Abd al-Rahman. Never did Allahs Messenger perform
Umrah in which he did not accompany him, and he (Allahs Apostle) never
performed Umrah during the month of Rajab.16

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Narrated Abu Huraira: Allahs Messenger used to seek refuge with Allah
from the difficult moment of a calamity and from being overtaken by
destruction and from being destined to an evil end, and from the malicious
joy of enemies. Sufyan said: This narration contained three items only, but I
added one. I do not know which one that was. 17
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Narrated Sahl bin Sad: Allahs Messenger said: Seventy thousand or
seven hundred thousand of my followers will enter Paradise. (Abu
Hazim, the sub-narrator, is not sure as to which of the two numbers is
correct.) They will be holding on to each other, the first will not entering
the last one does, their faces like the moon on a full moon night. 18
2. The faculty of hearing misleads:

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Upon this she (Aisha) said: I swear by Allah that Allahs Messenger never
said that dead would be punished because of his familys lamenting (for
him). What he said was that Allah would increase the punishment of the
unbeliever because of his familys lamenting for him. Verily it is Allah Who
has caused laughter and weeping. No bearer of a burden will bear anothers
burden. Ibn Abu Mulaikah said that al-Qasim b. Muhammad said that when
the words of Umar and Ibn Umar were conveyed to Aisha, she said: You
have narrated it to me from those who are neither liar nor those suspected of
lying but (sometimes) hearing misleads. 19

19 Sahih Muslim: Book 4, hadith 2022.
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If the hearings of Umar and Ibn Umar mislead them despite they were
living with the Prophet, what will happen to: So and so narrated from so and
so, from so and so?
3. Illusion: The narrator can have an illusion so much so that
he think that a hadith is authentic while it is not:
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Aisha reported that Umar misconstrued the fact that the Messenger of
Allah had prohibited the observance of prayer at the time of the rising sun
and at the time of its setting. 20
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Narrated Anas bin Malik: that he saw a silver ring on the hand of Allahs
Messenger for one day only. Then the people had silver rings made for
themselves and wore it. On that, Allahs Messenger threw away his ring and
they threw away their rings as well. 21
Explaining this hadith, an-Nawawi said: Al-Qadi said: All the scholars of
hadith said: This is a mistake (an illusion) from Ibn Shihab. He mistook a
ring of gold for a ring of silver.
It is well-known from the narrations of Anas, without mentioning Ibn
Shihab, that it was a ring of silver. He never threw it away. What he threw
away was a ring of gold, as Muslim made mention in the rest if his hadiths.
22
Therefore, is it right to say that this hadith is authentic because it is narrated

in Sahih al-Bukhaari?
4. Change in the narrator when he grew old:

Muslim narrated a hadith in which one of the narrators said, concerning the
one who narrates it from him: He grew old and I did no more have trust in
his hadith.
Is it possible to ascertain that this hadith is authentic because Muslim
narrated it?
22. Sahih Muslim with comments of an-Nawawi.
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Safinah reported that Abu Bakr, the companion of the Messenger of Allah
observed: The Messenger of Allah took a bath with one Sa of water and
performed ablution with one Mudd (of water); and in the hadith narrated by
Ibn Hujr the words are: One Mudd sufficed for his (Prophets) ablution.
And Ibn Hujr said that (his Shaikh) Ismail was much advanced in age, and
it was because of this that he could not fully rely on him for this tradition. 23
5. Fabrication of hadiths:
Muhammad Rashid Rida mentioned several causes for the fabrication of
hadiths. We summarize them as follows:
1. It is the most important of all: It is what the heretics, who wore the dress
of Islam, have fabricated in view of cheating and hypocritically. Their
intentions behind this were: To corrupt Religion, to bring differences
and divisions among Muslims.
Hammad ibn Zaid said: The heretics fabricated 4,000 hadiths. This is
according to what have reached him of their lies and its revelation, but the
muhaddiths have reported that only one heretic fabricated that much. And
they said (the muhaddiths): When Ibn Abu al-Awjaa was about to be killed,
he said: I fabricated for you 4,000 hadiths, forbidding what is permitted and
permitting what is forbidden.
Their fabrication in Islam has brought about the ugliest effect on the
Muslim, whether they are shiites and following a school of thought, despite
that Islam is the Truth which does not accept differences and multiplicity.
2. Fabrication of hadiths to give victory to one school of thought in
essential of Religion and its branches. When Muslims have divided into
shiites and schools of thought, every sect among them tried to bring
forth what will support his school of thought, particularly when the door
of discussions and arguments for the school of thought was opened.
Here is an example of this type of hadith:
In my community, there will be a man named Mohammad ibn Idris who
is more harmful to them than Iblis. And in my community there will be
a man called Abu Hanifah who is the lantern of my community.
16
How was the fabrication of hadiths?

This type of fabrication can have two aspects:
Fabrication of the essence of the hadith (matn);
Fabrication of the chain of narrators (sanad).
It can be the essence of the hadith in two ways:
1. The narrator fabricated the essence of the hadith which he had, that
is to say he fabricated it from expressions of a hadith when desired.
2. The narrator depended on the saying of the sages or the scholars or
others and he attributed it to the Prophet.
In the chain of narrators, the fabrication can be of two types:
1. The narrator fabricated the chain of narration for his fabricated
hadith. That is, in other words, he inserted the names of narrators
who do not really exits.
2. The narrator took a chain of narrators among the chains and he gave
it to the essence of the hadith.
6. Narrating from weak and fraudulent narrators

Ibn Hajar has dedicated the chapter 9 of his book: Hadyus-Sari
Muqaddimah Fath-ul-Bari, to mention the names of those who had been
slandered among the narrators of Sahih al-Bukhaari, classifying them in
alphabetical order, and then giving the refutation of one by one. In this
chapter, he mentioned more that three hundred narrators of al-Bukhaari
whom the scholars of hadith have slandered and declared as weak.
Although Ibn Hajar defended those narrators in order to clear them of the
charges, nevertheless, it is a defense of a lawyer without a judge or a
representative agent (the general prosecutor).
Those were the slandered by the scholars of hadith and declared as weak, in
addition to the fraudulents, who Ibn Hajar made mention that Ibn Mandah
considered al-Bukhaari among them! Ibn Hajar said:
Muhammad ibn Ismail ibn al-Mughirah al-Bukhaari, the imam this
description was given by Abu Abdullah ibn Mandah in his speech. He said:
So-and-so said, so-and-so said to us and this is a fraud!
17
Chapter 2
The companions confirmed the narration of a
hadith
Before dealing with the confirmation of the hadith of the Messenger of
Allah by the companions, I would like to mention one hadith of the Prophet
of Allah concerning confirmation of an ahaad hadith that is the hadith of
Dhul Yadain. Confirming this here, reveals that it cannot be considered as
fraudulent being given the trustworthiness of Dhul Yadain
Narrated Abu Huraira: Allahs Messenger finished his prayer after offerings
two rakaat only. Dhul Yadain asked him whether the prayer had been
reduced, or you had forgotten? The Prophet: Is Dhul Yadain speaking the
truth? The people said: Yes. Then Allahs Messenger stood up and
performed another two rakat and then finished prayer with salutations and
then said the takbir and performed a prostration similar to or longer than his
ordinary prostrations; then he raised his head, said takbir and prostrated and
then raised his head. 24
Allah asks the believers to confirm and verify hadiths ahaad for they can
harm the Muslims. Allah says:

O you who believe! If an evil-doer comes to you with a report, look
carefully into it, lest you harm a people in ignorance, and then be sorry for
what you have done. 25
Al-Qurtubi said in his commentary of the Quran on this verse:
Allahs statement: O you who believe! If an evil-doer comes to you with a
report, look carefully into it This verse was revealed concerning al-Waliid
ibn Uqbah ibn Abi Muit. The reason for this revelation is narrated by
Said who narrated from Qatadah who said: The Prophet sent al-Waliid ibn

25. Sourah 49, al-Hujuraat, verse 6.
18
Uqbah to Bani Mustalaq. When they saw him, they came to him and he
( in a version: because of a because them and him)
The Prophet of Allah sent Khalid ibn al-Waliid to confirm the saying and
not to be in a hurry. So Khalid left until he reached them at night. When he
came to them, they said that they were clinging to Islam. They have heard
their call to prayer and their prayers. In the morning, Khalid came to them
and found that they were right. So he returned to the Prophet of Allah and
informed him of the situation. The verse was therefore revealed. The
Prophet of Allah used to say: Slowness is from Allah and haste is from
the devil. 26
If someone says: The one who is mentioned in Sourah al-Hujuraat is an
evil-doer whereas the narrators of hadiths are not accused of evil-doing.
Therefore, there is no need to confirm their saying?
I would like to mention that al-Waliid ibn Uqbah ibn Abi Muit was neither
an evil-doer at the time the Prophet sent him to Bani Mustalaq nor an evildoer at the time of his return. Otherwise, right in the beginning the Prophet
would not have sent him. But the evil-doing became clear after his lie is
confirmed.
Opinion of the companions concerning the narration of

hadiths:
1. Scruples of the companions concerning narration of
hadiths:
The great companions of the Messenger of Allah were very scrupulous
concerning the narration of hadiths for fear that they were involved in sins.

Narrated As-Saib bin Yazid: I have been in the company of Abdur Rahman
bin Auf, Talha bin Ubaidullah, al-Miqdaad and Sad, and I heard none of
them narrating anything from the Prophet excepting the fact that I heard
Talha narrating about the day of Uhud (battle). 27
26. Tafsir al-Qurtubi, commentary on the verse 6 of Sourah al-Hujuraat.

19
2. Severity of Umar ibn al-Khattab concerning the

narration of hadiths ahaad:

.

.
.

Narrated Abu Said al-Khudri: While I was present in one of the gatherings
of the Ansars, Abu Musa came as if he was scared, and said: I asked
permission to enter upon Umar three times, but I was not given the
permission, so I returned. (When Umar came to know about it) he said to
Abu Musa: Why did you not enter? Abu Musa replied: I asked permission
three times, and I was not given it, so I returned, for Allahs Messenger
said: If anyone of you asks the permission to enter thrice, and the
permission is not given, then he should return. Umar said: By Allah! We
will ask Abu Musa to bring witnesses for it. (Abu Musa went to a gathering
of the Ansars and said): Did anyone of you hear this from the Prophet?
Ubay bin Kab said: By Allah, none will go with you but the youngest of
the people (as a witness). (Abu Said) was the youngest of them, so I went
with Abu Musa and informed Umar that the Prophet had said so. 28

.

.

Narrated Hishams father from al-Mughira bin Shuba: Umar consulted the
companions about the case of a womans abortion (caused by somebody
else). Al-Mughira said: The Prophet gave the verdict that a male or female
slave should be given (as a blood money). Then Muhammad bin Maslama
testified that he had witnessed the Prophet giving such a verdict. 29
28. Sahih al-Bukhaari: Vol. 8, Book 74, hadith 262; Sahih Muslim: Book 25, hadith 5354.
29. Sahih al-Bukhaari: Vol. 9, Book 83, Hadith 42.
20
In another version in al-Bukhaari:

.

.

.

. .

Narrated Al-Mughira bin Shuba: Umar bin al-Khattab asked (the people)
about a woman who has an abortion because of having been beaten on her
abdomen, saying: Who among you has heard anything about it from the
Prophet? I said: I did. He said: What is that? I said: I heard the Prophet
saying: Its blood money is either a male or a female slave. Umar said:
Do not leave till you present witness in support of your statement. So I went
out and found Muhammad bin Maslama. I brought him and he bore witness
with me that he had heard the Prophet saying: Its blood money is either a
male slave or a female slave. 30

0

5

Narrated al-Amash: Shaqiq said: While I was sitting with Abdullah and
Abu Musa al-Ashari, the latter asked the former: If a person becomes in a
state of janabah and does not find water for one month, can he perform
tayammum and offer his prayer? (He applied in the negative). Abu Musa
said: What do you say about this verse from sourah al-Maida: When you do
not find water then perform tayammum with clean earth?

.

.

21

.
Abdullah replied: If we allowed it then they would probably perform
tayammum with clean earth even if water were available but cold. I said to
Shaqiq: You then disliked performing tayammum because of this? Shaqiq
said: Yes. (Shaqiq added): Abu Musa said: Havent you heard the statement
of Ammar to Umar? He said: I was sent out by Allahs Messenger for
some job and I became in a state of janabah and could not find water. So I
rolled myself over the dust (clean earth) like an animal does, and when I
told the Prophet of that he said: Like this would have been sufficient. The
Prophet lightly stroked the earth with his hand once and blew it off, then
passed his (left) hand over the back of his right hand or his (right) hand over
the back of his left hand and then passed them over his face. So Abdullah
said to Abu Musa: Dont you know that Umar was not satisfied with
Ammars statement? 31
3. Methodology of Aisha concerning the exposing of a

hadith with the Book of Allah:
Aisha, the mother of the believers, used to expose the hadiths to the Book
of Allah. If a hadith contradict the Book of Allah, she rejected the hadith
even if the narrator of the hadith is Umar ibn al-Khattab. She never tried to
reconcile the hadith and the Book of Allah, so much so that the essence of
the verse will be gone by the presence of the hadith, as those coming after
did!
.

.

.

It is narrated on the authority of Masruq that he said: I was resting at (the
house of) Aisha that she said: O Abu Aisha (Masruq)! There are three
things and he who affirmed even one of them fabricated the greatest lie
31. Sahih al-Bukhaari: Vol. 1, Book 7, hadith 343, Sahih Muslim: Book 3, hadith 716.
22
against Allah. I asked what they were. She said: He who presumed that
Muhammad saw his Lord fabricated the greatest lie against Allah. I was
reclining but then sat up and said: Mother of the Faithful, wait a bit and do
not be in haste! Has not Allah said: And truly he saw him on the clear
horizon. (al-Quran, sourah at-Takwir, 81:23) and: He saw Him in another
descent (al-Quran, sourah Najm, 53:13)? She said: I am the first of this
community who asked the Messenger of Allah about it, and he said: Verily
he is Jibril. I have never seen him in his original form in which he was
created except on those two occasions (to which these verses refer); I
saw him descending from the heaven and filling from the sky to the
earth with the greatness of his bodily structure.

L
%
She said: Have you not heard Allah saying: Eyes comprehend Him not, but
He comprehends (all) vision and He is Subtle, and All-Aware. (al-Quran,
sourah al-Anam, 6:103)? (She further said): Have you not heard that,
verily, Allah says: And it is not for any human being that Allah should
speak to him except by revelation or from behind a partition or that He
sends a messenger to reveal, by His permission, what He wills. Indeed, He
is Most High and Wise. (al-Quran, sourah ash-Shura, 42:51)
.

She said: He who presumes that the Messenger of Allah concealed anything
from the Book of Allah fabricates the greatest lie against Allah. Allah says:
O Messenger, announce that which has been revealed to you from your
Lord, and if you do not, then you have not conveyed His message. And Allah
will protect you from the people. Indeed, Allah does not guide the
disbelieving people. (al-Quran, sourah al-Maidah, 5:67).

.

She said: He who presumes that he would inform about what was going to
happen tomorrow fabricates the greatest lie against Allah. And Allah says:
Say: None in the heavens and earth knows the unseen except Allah and they
23
do not perceive when they will be resurrected. (al-Quran, sourah an-Naml,

27:65). 32
In a narration of Sahih al-Bukhaari, it is stated:

.

Narrated Masruq: Aisha said: If anyone tells you that Muhammad has seen
his Lord, he is a liar, for Allah says: No vision can grasp Him (6:103). And
if anyone tells you that Muhammad has seen the Unseen, he is a liar, for
Allah says: None has the knowledge of the Unseen but Allah.33

.
Anas b. Malik reported that Allahs Messenger let the dead bodies of the
unbelievers who fought in Badr (lie unburied) for three days. He then came
to them and sat by their side and called them and said: O Abu Jahl b.
Hisham, O Umayya b. Khalaf, O Utba b. Rabia, O Shaiba b. Rabia,
have you not found what your Lord had promised with you to be
correct? As for me, I have found the promises of my Lord to be
(perfectly) correct.
.

.
Umar listened to the words of Allahs Apostle and said: Allahs
Messenger, how do they listen and respond to you? They are dead and their
bodies have decayed. Thereupon he said: By Him in Whose Hand is my
life, what I am saying to them, even you cannot hear more distinctly
than they, but they lack the power to reply. Then he commanded that
they should be buried in the well of Badr. 34

24
So, Aisha rejected this hadith because it contradicts the Book of Allah.

e
.

Narrated Hishams father: It was mentioned before Aisha that Ibn Umar
attributed the following statement to the Prophet: The dead person is
punished in the grave because of the crying and lamentation of his
family. On that, Aisha said: But Allahs Messenger said: The dead person
is punished for his crimes and sins while his familys cry over him then.
She added: And this is similar to the statement of Allahs Messenger when
he stood by the (edge of the) well which contained the corpses of the pagans
killed at Badr: They hear what I say. She added: But he said now they
know very well what I used to tell them was the truth. Aisha then recited:
You cannot make the dead hear (30.52) and You cannot make those who are
in their Graves, hear you (35.22) that is, when they had taken their places in
the (Hell) Fire. 35

.

.

Narrated Abdullah bin Ubaidullah bin Abi Mulaika: One of the daughters
of Uthman died at Mecca. We went to attend her funeral procession. Ibn
Umar and Ibn Abbas were also present. I sat in between them (or said, I
sat beside one of them. Then a man came and sat beside me.) Abdullah bin
Umar said to Amr bin Uthman: Will you not prohibit crying as Allahs
Messenger has said: The dead person is tortured by the crying of his
relatives.
25

.

.

Ibn Abbas said: Umar used to say so. Then he added narrating: I
accompanied Umar on a journey from Mecca till we reached al-Baida.
There he saw some travelers in the shade of a samurah (a kind of forest
tree). He said (to me): Go and see who those travelers are. So I went and
saw that one of them was Suhayb. I told this to Umar who then asked me to
call him. So I went back to Suhayb and said to him: Depart and follow the
chief of the faithful believers. Later, when Umar was stabbed, Suhayb
came in weeping and saying: O my brother, O my friend! (On this Umar
said to him: O Suhayb! Are you weeping for me while the Prophet said:
The dead person is punished by some of the weeping of his relatives!
.

.
.

.

Ibn Abbas added: When Umar died I told all this to Aisha and she said:
May Allah be merciful to Umar. By Allah! Allahs Messenger did not say
that a believer is punished by the weeping of his relatives. But he said,
Allah increases the punishment of a non-believer because of the weeping of
his relatives. Aisha further added: The Quran is sufficient for you (to clear
up this point) as Allah has stated: No burdened soul will bear anothers
burden (35.18). Ibn Abbas then said: Only Allah makes one laugh or cry.
Ibn Umar did not say anything after that. 36
Likewise, Aisha not only rejected the hadith which contradicts the Book of
Allah, she also rejected the hadith which contradicts what has been narrated
from the Prophet of Allah. She never tried to reconcile between the two as
have done those who came after.
26
- -

.

Abu Huraira reported: The Messenger of Allah said: A woman, an ass and
a dog disrupt the prayer, but something like the back of a saddle
guards against that. 37
Let us hear Aisha rejecting this hadith:
Narrated Aisha: The things which annual prayers were mentioned before
me (and those were): a dog, a donkey and a woman. I said: You have
compared us (women) to donkeys and dogs. By Allah! I saw the Prophet
praying while I used to lie in (my) bed between him and the Qiblah.
Whenever I was in need of something, I disliked sitting and troubling the
Prophet. So, I would slip away by the side of his feet. 38
4. Uthman denied hadiths which people narrated from the

Messenger of Allah, and that was during the era of the
companions:

-

-
.

Humran, the freed slave of Uthman reported: I brought for Uthman b.
Affan the ablution water. He performed ablution and then said: Verily the
people narrate from the Messenger of Allah hadiths. I do not know what
these are, but (I know this fact) that I saw the Messenger of Allah perform
27
ablution like this ablution of mine and then he said: He who performed
ablution like this, all his previous sins would be expiated and his prayer
and going towards the mosque would have an extra reward. In the
tradition narrated by Ibn Abda (the words are): I came to Uthman and he
performed ablution. 39
28
Chapter 3
Hadiths pertaining to the unknown contradicts
the Book of Allah but the community has
accepted them
Perhaps the most popular hadiths reported and which contradicts the Book
of Allah are those hadiths pertaining to the knowledge of the invisible
(unknown), with what is going on and what will be going on, until the day
of resurrection and also the beginning of creation until the people of
paradise will enter it and the people of hell will enter it.
-

-

-

.

Abu Zaid (viz. Amr b. Akhtab) reported: Allahs Messenger led us in the
dawn prayer and then mounted the pulpit and addressed us until it was (time
for the) noon prayer. He then came down the pulpit and observed prayer and
then again mounted the pulpit and again addressed us until it was time for
the afternoon prayer. He then again came down and observed the prayer and
again mounted the pulpit and addressed us until the sun was set and he
informed (about) everything (pertaining to turmoil) that lay hidden in the
past and what lies in (the womb) of the future and the most learned amongst
us is one who remembers them well. 40
.

Narrated Hudhaifa: The Prophet once delivered a speech in front of us
wherein he left nothing but mentioned (about) everything that would happen
till the Hour. Some of us stored that in our minds and some forgot it. (After
that speech) I used to see events taking place (which had been referred to in
that speech) but I had forgotten them (before their occurrence). Then I
29
would recognize such events as a man recognizes another man who has
been absent and then sees and recognizes him. 41
.

Hudhaifa reported: Allahs Messenger informed me of what is going to
happen before the approach of the Last Hour. And there is nothing that I did
not ask him in this connection except this that I did not ask him as to what
would turn the people of Medina out from Medina. 42

.

.

Hudhaifa b. al-Yaman reported: By Allah, I have the best knowledge
amongst people about every turmoil which is going to appear in the period
intervening me and the Last Hour; and it is not for the fact that Allahs
Messenger told me something confidentially pertaining to it and he did not
tell anybody else about it, but it is because of the fact that I was present in
the assembly in which he had been describing the turmoil and he especially
made a mention of three turmoil which would not spare anything and
amongst these there would be turmoil like storms in the hot season. Some of
them would be violent and some of them would be comparatively mild.
Hudhaifa said: All (who were present) except I have gone. 43
.

30
Narrated Umar: One day the Prophet stood up amongst us for a long period
and informed us about the beginning of creation (and talked about
everything in detail) till he mentioned how the people of Paradise will enter
their places and the people of Hell will enter their places. Some remembered
what he had said, and some forgot it. 44
Allah explains in His Book that no one in the heaven and the earth knows
the unseen except Him:
'

Say: None in the heavens and the earth knows the Unseen except Allah, nor
can they perceive when they shall be resurrected. 45
Allah requested His Prophet to deny his knowledge of the unseen and He
says:
'

U

' r

' o
Say (O Muhammad): I dont tell you that with me are the treasures of Allah,
nor (that) I know the Unseen; nor I tell you that I am an angel. I but follow
what is revealed to me. Say: Are the blind and the one who sees equal? Will
you not then take thought? 46
' u

v

U

'

Say (O Muhammad): I possess no power over benefit or harm to myself
except as Allah wills. If I had the knowledge of the Unseen, I should have
secured for myself an abundance of wealth, and no evil should have touched
me. I am but a Warner and a bringer of glad tidings unto people who
believe.47
The Messenger of Allah did not know the names of all the prophets:
44.
45.
46.
47.
Sahih al-Bukhaari: Vol. 4, Book 54, hadith 414.

Sourah 27, an-Naml, verse 65.
Sourah 6, al-Anam, verse 50.
Sourah 7, al-Araf, verse 188.
31

U
U

And, indeed We have sent Messengers before you (O Muhammad): Of some
of them We have related to you their story. And of some We have not related
to you their story 48
The Messenger of Allah did not know the name of the hypocrites among the
Bedouins and the habitants of Medina:

U

And among the Bedouins around you, some are hypocrites, and so are some
among the people of Medina who persist in hypocrisy; you (O Muhammad)
know them not, We know them. We shall punish them twice, and thereafter
they shall be brought back to a great (horrible) torment. 49
Allah hid from his Prophet what He promised the infidels, what they
deserve during his lifetime and after his death:

And even if We take you (O Muhammad) away, We shall indeed take
vengeance on them.

U U
Or (if) We show you that wherewith We threaten them: then verily We have
perfect command over them. 50

5

5
U

Whether We show you (in your lifetime, O Muhammad) some of what We
promise them (the torment), or We cause you to die - still unto Us is their
return, and moreover, Allah is Witness over what they used to do. 51
48.
49.
50.
51.
Sourah 40, Ghafir, verse 78.

Sourah 9, at-Tawbah, verse 101.
Sourah 43, az-Zukhruf, verses 41 & 42.
Sourah 10, Yunus, verse 46.
32

U
5

5 U
Whether We show you (O Muhammad) part of what We have promised them
or cause you to die, your duty is only to convey (the Message) and on Us is
the reckoning. 52
If Allah has hidden such information from His Prophet, how can the
Messenger of Allah inform the companions what is happening and what
will happen in the future, concerning the Hour, the beginning of creation,
the inhabitants of Paradise when they get therein and the inhabitants of hell
likewise?
This is Aisha, the mother of the believers, denying that the Messenger of
Allah knew the unseen or that he informed the companions of the events
that will take place in the future:

He who presumes that he would inform about what was going to happen
tomorrow fabricates the greatest lie against Allah. And Allah says: Say,
None in the heavens and earth knows the unseen except Allah. 53
Allah denies that he gives the believers knowledge of the unseen:

%
U
Nor will Allah disclose to you the secrets of the unseen 54
Does Allah deny the fact that He gives knowledge of the unseen to the
believers but He gives it to His Prophet?
Allah says in verse 7 of sourah al-Anfal:
And (remember) when Allah promised you (Muslims) one of the two parties
(of the enemy i.e. either the army or the caravan) that it should be yours;
you wished that the one not armed (the caravan) should be yours, but Allah
willed to justify the truth by His Words and to cut off the roots of the
disbelievers (i.e. in the battle of Badr).
52. Sourah 13, ar-Rad, verse 40.
53. Sourah 27, an-Naml, verse 65. Sahih Muslim: Book 1, hadith 337.
54. Sourah 3, ali-Imran, verse 179.
33
This is an example among others in which Allah kept secret the information
of the future from the Prophet and the believers.
In sourah at-Tahreem, Allah says:

And (remember) when the Prophet disclosed a matter in confidence to one
of his wives, then she told it to another. And Allah made it known to him; he
informed part thereof and left a part. Then when he told her thereof, she
said: Who told you this? He said: The All-Knower, the All-Aware (Allah)
has told me. 55
This is an example among others in which Allah indicates the knowledge of
the unseen of the past events which he revealed to His Prophet. We note
how Aisha considered it strange that the Prophet was informed of this
unseen matter:

Who told you this?
If he used to inform people of the unseen things that are in other sources
than the Quran, she would have asked the question:

Who told you this?
So we find many hadiths narrated in the two sahihs, attributing to the
Messenger of Allah that he informed the companions of the events that will
take place until the hour of resurrection, for example, the beginning of
creation until the inhabitants of paradise see their places and the inhabitants
of hell see theirs, that is the knowledge of the unseen for the past, present
and future. What is left of the knowledge of the unseen after that!?
Did the Prophet who did not know the unseen inform the companions of
the knowledge of the unseen, so much so that companions also came to
know it: the knowledge of the unseen for what happened, what is happening
and what will happen until the day of resurrection?
If the Messenger of Allah had knowledge of the unseen, how would the evil
touch him and how would the Muslim be defeated in the battle of Uhud.
Likewise, how would his molar break and his head wounded, how would he
55. Sourah 66, at-Tahreem, verse 3.
34
has consumed food with poison, which caused his death due to it, as
reported in Sahih al-Bukhaari is a hadith:

.
Narrated Aisha: The Prophet in his ailment in which he died, used to say:
O Aisha! I still feel the pain caused by the food I ate at Khaibar and at
this time, I feel as if my aorta is being cut from that poison. 56
If the Messenger of Allah knew the unseen, Labid ibn al-Asam would not
have poison his as they pretend.
' u

v

U

'

Say (O Muhammad): I possess no power over benefit or harm to myself
except as Allah wills. If I had the knowledge of the Unseen, I should have
secured for myself an abundance of wealth, and no evil should have touched
me. I am but a Warner and a bringer of glad tidings unto people who
believe.57
If the Messenger of Allah knew the unseen, the hypocrites among the
Bedouins and the people of Medina would have known it:

U

And among the Bedouins around you, some are hypocrites, and so are some
among the people of Medina who persist in hypocrisy; you (O Muhammad)
know them not, We know them. We shall punish them twice, and thereafter
they shall be brought back to a great (horrible) torment. 58
If he informed the companions of the unseen, this would be necessarily a
revelation from Allah. But Ali denied that the companions had a part in the
wahy except what is written in the Book of Allah or that Allah gives it to
someone from the Quran or in this sahifah?

57. Sourah 7, al-Araf, verse 188.
58. Sourah 9, at-Tawbah, verse 101.
35

.

.
Narrated Ash-Shubi: I heard Abu Juhayfa saying: I asked Ali: Have you
got any Divine literature apart from the Quran? (Once he said:...apart from
what the people have?) Ali replied: By Him Who made the grain split
(germinate) and created the soul, we have nothing except what is in the
Quran and the ability (gift) of understanding Allahs Book which He may
endow a man with and we have what is written in this paper. I asked: What
is written in this paper? He replied: Al-aql (the regulation of blood money),
about the ransom of captives, and the judgment that a Muslim should not be
killed in equality in punishment for killing a disbeliever. 59
Some scholars tried to explain the statement of Allah:
* 5 U

U

(He Alone is) the All-Knower of the Unseen and He reveals to none His
Unseen. Except to a Messenger (from mankind) whom He has chosen (He
informs him of unseen as much as He likes), and then He makes a band of
watching guards (angels) to march before him and behind him, 60 defending
the authenticity of the hadiths attributed to the Messenger of Allah where he
informed the companions of the happenings of the past, present and future,
until the day of resurrection.
Yes, Allah has indeed revealed in His Book to his Prophet, many
knowledge of the unseen which has happened in the past. He neither knew it
nor did his people, like the creation of the skies and the earth in six days, the
statement of Allah to the angels that He will create a caliph on earth, the
creation of Adam from dust, His ordering the angels to prostrate to Adam,
the disobedience of Iblis may Allah curse him, matters related to the tree,
the temptation of Adam and his wife to eat from the tree and their expulsion
from paradise, the sending of Prophets to djinn and mankind, the state of
Prophets with their nations. All these things are the knowledge of the
unseen which Allah informed his Prophet in His Book.

60. Sourah 72, al-Djinn, verses 26-27.
36
Allah says in sourah Hud after mentioning Nuh, his people and his son, on
the deluge:

This is of the news of the Unseen which We reveal unto you (O
Muhammad); neither you nor your people knew it before this. So be patient.
Surely, the (good) end is for the pious. 61
In sourah ali-Imran, Allah says, after mentioning the story of Mariam:

This is a part of the news of the unseen which We reveal to you (O
Muhammad). You were not with them, when they cast lots with their pens as
to which of them should be charged with the care of Mariam; nor were you
with them when they disputed. 62
In sourah Yusuf, after relating the story to His Prophet, pertaining to what
happen to Yusuf and his farther, Allah says:

That is of the news of the Unseen which We reveal to you (O Muhammad).
You were not (present) with them when they arranged their plan together,
and (while) they were plotting. 63
If Allah revealed to His Prophet some knowledge of the happenings of the
past, he did not do it in an absolute way. Allah has related to His Prophet
some of the stories of the prophets and did not relate the stories of all of
them.
U
U

And, indeed We have sent Messengers before you (O Muhammad): of some
of them We have related to you their story. And of some We have not related
to you their story. 64
61.
62.
63.
64.
Sourah 11, Hud, verse 49.

Sourah 3, ali-Imran, verse 44.
Sourah 12, Yusuf, verse 102.
37
Therefore, the Messenger of Allah did not have an absolute knowledge of

the unseen.
Likewise, Allah, in His Book, has informed His Prophet of many
happenings and events of the future which is considered as knowledge of
the unseen. Some events had already taken place in the lifetime of the
Messenger of Allah and the companions. We firmly believe that the
remaining events will happen as and when Allah decides, according to His
decree.

And who is truer in statement than Allah? 65
Among the verses in which Allah revealed the knowledge of the future to
His Prophet, we have:

The Romans have been defeated. In the nearest land, and they, after their
defeat, will be victorious. Within three to nine years. The decision of the
matter, before and after is only with Allah. And on that Day, the believers
will rejoice. 66

U

5

5

Allah has promised those among you who believe and do righteous good
deeds, that He will certainly grant them succession to (the present rulers) in
the land, as He granted it to those before them, and that He will grant them
the authority to practise their religion which He has chosen for them. And
He will surely give them in exchange a safe security after their fear
(provided) they (believers) worship Me and do not associate anything (in
worship) with Me. But whoever disbelieves after this, they are the
rebellious, disobedient to Allah. 67
65. Sourah 4, an-Nisaa, verse 87.
66. Sourah 30, ar-Rum, verses 2-4.
67. Sourah 24, an-Nur, verse 55.
38
Above all, Allah, in His Book, has revealed to His prophet knowledge of the
unseen pertaining to the knowledge of the Hour and its horrors, the
insufflations in the trumpet, the sirat, what Allah has promised the believers
as reward, what He has prepared as punishment to the deniers. The verses of
the Quran are numerous.
* 5 U

U

(He Alone is) the All-Knower of the Unseen and He reveals to none His
Unseen. Except to a Messenger (from mankind) whom He has chosen (He
informs him of unseen as much as He likes), and then He makes a band of
watching guards (angels) to march before him and behind him. 68
We will discuss in our book Allahs willing the hadiths of the
knowledge of the unseen which they pretend Allahs Messenger had
knowledge and he informed about them, such as the knowledge of the Hour,
the greater signs of the resurrection, the hadiths pertaining to the horn of the
devil, the hadiths which give glad tidings of paradise to believers and
informed us of the inhabitants of hell which will be the last generation, the
hadith of the hypocrites and the hadiths pertaining to those who will be
taken from hell on account of their saying there is no god but Allah
1. The hadiths concerning the knowledge of the hour is

among the hadith of the knowledge of the unseen which
contradicts the Book of Allah.
Allah has reserved to Himself the knowledge of the hour and he gave it to
no one among His servants:

%

U
They ask you about the Hour (Day of Resurrection): When will be its
appointed time? Say: The knowledge thereof is with my Lord (Alone). None
can reveal its time but He. Heavy is its burden through the heavens and the
earth. It shall not come upon you except all of a sudden. They ask you as if
68. Sourah 72, al-Djinn, verses 26-27.
39
you have a good knowledge of it. Say: The knowledge thereof is with Allah
(Alone), but most of mankind know not. 69

People ask you concerning the Hour, say: The knowledge of it is with Allah
only. What do you know? It may be that the Hour is near! 70
Several hadiths have been narrated in the two sahihs and attributed to the
Messenger of Allah in which it is shown that he narrated to the companions
the time of the hour and that it will take place in the first century of the
emigration at latest.

.

Anas reported: A young boy of Mughira b. Shuba happened to pass by and
he was of my age. Thereupon Allahs Apostle said: If he lives long, he
would not grow very old till the Last Hour would come. 71

.

.
.

Narrated Anas: A bedouin came to the Prophet and said: O Allahs
Messenger! When will the Hour be established? The Prophet said: Woe to
you, what have you prepared for it? The bedouin said: I have not prepared
anything for it, except that I love Allah and H is Apostle. The Prophet said:
You will be with those You will be with those whom you love .

.
.

.

.

We (the companions of the Prophet said: And will we too be so? The
Prophet said: Yes. So we became very glad on that day. In the meantime, a
69. Sourah 7, al-Araf, verse 187.
70. Sourah 33, al-Ahzab, verse 63.
40
slave of al-Mughira passed by, and he was of the same age as I was. The
Prophet said: If this slave should live long, he will not reach the geriatric
old age, but the Hour will be established. 72

.

Narrated Aisha: Some rough bedouins used to visit the Prophet and ask
him: When will the Hour be? He would look at the youngest of all of them
and say: If this should live till he is very old, your Hour will take
place. 73
Some of the defenders of these narrations tried to interpret them according
to their lust. The said that they mean: The hour of the death of people who
used to ask about the Hour. They tried to interpret the saying of Aisha in a
narration:
.

If this should live till he is very old, your Hour will take place. 74
We say to these people: The narrations are completely clear, that she talked
about the Hour which is the day of resurrection. There is no room for
interpreting the Hour for these people that is the hour of their death. Then
word

in the last narration does not indicate the hour of their death. It
only indicates the hour which they asked the Prophet, that is
when
will the Hour be?

Concerning what hour did the people ask?
Were they asking about the hour of their death?
The fact that hour here means their death is itself a burden and an intelligent
man would not accept!
If the question was about the Hour (the day of resurrection) and the reply
was about the hour of their death, do we understand that all the people
would die in the sane hour?
All the narrations, with their questions and answers, speak about one thing:
the day of resurrection and only this.

41
Do we understand from these hadiths that the hour took place in the first
century of the emigration and the information have not reached us till now,
perhaps because of the poor communication that existed in this century?
2. The hadiths pertaining to the signs of the Hour are

hadiths related to the unseen and they contradict the Book
of Allah despite that the community accepted them.
Allah says in His Book:

Do they then await (anything) other than the Hour, that it should come upon
them suddenly? But its portents (indications and signs) have already
come? 75
But its portents have already come?
Yes, its portents have already come! All its portents have come and only the
Hour is left which will come suddenly:
come? 76
If you ask anyone who believes that all hadiths in the two sahihs are
authentic: It is possible that the Hour will take place tomorrow? He will say,
without hesitation: No, because the dajjal has not come yet, Isa has not
descended and the fire which will lead people to their place of assembly has
not burst yet! The Hour will not be established until these signs appear.
Therefore, he rests reassured that the Hour will not come all of a sudden and
it will not take place before the appearance of the signs which they call the
great signs of the resurrection.
Allah informs us in His Book that the Hour will come suddenly, without the
need of signs, whether great or small. Its portents have already come.

%

U
75. Sourah 47, Mohammad, verse 18.

76. Sourah 47, Mohammad, verse 18.
42
They ask you about the Hour: When will be its appointed time? Say: The
knowledge thereof is with my Lord. None can reveal its time but He. Heavy
is its burden through the heavens and the earth. It shall not come upon you
except all of a sudden. They ask you as if you have a good knowledge of it.
Say: The knowledge thereof is with Allah, but most of mankind know not. 77

.

Do they only wait for the Hour that it shall come upon them suddenly, while
they perceive not? 78
come? 79
Who are those referred to in the verse: Do they then await
There is no doubt that the addressees are the infidels and the hypocrites who
lived in the era of the Messenger of Allah.
Allah says in sourah Yusuf:

U

Do they then feel secure from the coming against them of the covering veil
of the Torment of Allah, or of the coming against them of the (Final) Hour,
all of a sudden while they perceive not? 80
Who are those referred to in the text of the verse: Do they then feel
secure?
There is no doubt that the addressees here also are the infidels and the
hypocrites who lived in the era of the Messenger of Allah. If the hour did
not happen all of a sudden in the life of the Messenger of Allah, the
message is addressed to those after him among the infidels living in the era
of Banu Umayyah, then to those living in the era of Banu Abbas. The
message and the warning remain:
77.
78.
79.
80.

Sourah 43, az-Zukhruf, verse 66.
Sourah 47, Mohammad, verse 18.
43
Do they then await

Do they then feel secure
Them message is transferred to each generation one by one, from a time to

time until the Hour is established suddenly for man while they perceive not.
The Hour can thus happen this time, or tomorrow or after tomorrow. It can
take place at any time. It can take place as Allah informs us: all of a sudden!
Muhammad Rashid Rida said in his commentary of the Quran, vol. 9:
What have been revealed as its greater signs and which are extraordinary
make the world in the safe side pertaining to the establishment of the Hour
before it takes place. The Muslims waiting for it know that it has many
portents which are realized gradually. They believe that it will come all of a
sudden in any era. However, they are waiting form the appearance of dajjal,
al-Mahdi, Isa, Gog and Magog. This type of belief is non beneficial for
mankind, whether we try to explain to them or we frighten them. Nor are we
preparing them for the Hour or that day. Therefore what is the benefice of
learning it? Is it wisdom to limit the fear that we put in the hearts of those
who witness the greater signs, particularly the last ones?
In this research, we will discuss the greater signs of the Hour: the conquest
of Constantinople, the appearance of dajjal, the descent of Isa, the fire
which will expel man from Yemen, leading them to their place of assembly,
the conquest of Gog and Magog and the appearance of the beast.
1. The conquest of Constantinople:
.
.

44
Abu Huraira reported Allahs Messenger as saying: The Last Hour would
not come until the Romans would land at al-Amaq or in Dabiq. An
army consisting of the best (soldiers) of the people of the earth at that
time will come from Medina (to counteract them). When they will
arrange themselves in ranks, the Romans would say: Do not stand
between us and those (Muslims) who took prisoners from amongst us.
Let us fight with them; and the Muslims would say: Nay, by Allah, we
would never get aside from you and from our brethren that you may
fight them. They will then fight and a third (part) of the army would
run away, whom Allah will never forgive. A third (part of the army)
which would be constituted of excellent martyrs in Allahs eyes would
be killed and the third who would never be put to trial would win and
they would be conquerors of Constantinople. And as they would be
busy in distributing the spoils of war (amongst themselves) after
hanging their swords by the olive trees, Satan would cry: The Dajjal
has taken your place among your family. They would then come out,
but it would be of no avail. And when they would come to Syria, he
would come out while they would be still preparing themselves for
battle drawing up the ranks. Certainly, the time of prayer shall come
and then Isa, son of Mariam, would descend and would lead them in
prayer. When the enemy of Allah would see him, it would (disappear)
just as the salt dissolves itself in water and if he (Jesus) were not to
confront them at all, even then it would dissolve completely, but Allah
would kill them by his hand and he would show them their blood on his
lance. 81
It is well known that the city of Constantinople Istanbul (may Allah
protect it from all evils) was conquered on Tuesday 29 May 1453 AD.
The Muslim commander, Mohammad al-Faateh conquered it some six
centuries ago. Ad-dajjal has never appeared, Isa, the Messiah, has never
appeared, and it was the end of the Roman Empire Byzantines that is the
name Rome was no more known as a state. This name was still used for the
dispersed groups of Nazarenes. They did not represent a unique nation. But
they were dispersed and divided into different nationalities. They were
mixed with other different nationalities, such as Rome, the orthodox and
Rome, the catholic etc. These groups were dispersed in the east of Europe,
in the Middle East and it is not possible nowadays to use this word to
denote except these groups.
Therefore, we are in front one of two possibilities:
45
First possibility: That the hadith is authentic and this would mean that:
1. Rome will reconstruct their state and then they will reconstruct the
city of Istanbul.
2. The new war machine will come to an end and the whole world will
get rid of all arsenals from nuclear and traditional weapons, such as
missiles, defending arms, tanks, even guns and pistols. The old
arms of war will be back, such as swords, spears and arrows.

And as they would be busy in distributing the spoils of war (amongst
themselves) after hanging their swords by the olive trees
Second possibility: The hadith is not authentic because it contradicts
Allahs statement:

And it also contradicts the statement of the Messenger of Allah in the hadith
which is reported in Sahih al-Bukhaari:

None knows what will happen tomorrow but Allah 83
And the statement of Aisha in the hadith reported in Sahih Muslim:

He who presumes that he would inform about what was going to
happen tomorrow fabricates the greatest lie against Allah. 84
In another version of the hadith, it is evident that those who conquered
Constantinople were the children of Ishaq and the children of Ishaq are the
children of Israel, where the Israel were Yaqub. This means that those of
conquered Constantinople were the Jews and not the Muslims.
82. Sourah 27, an-Naml, verse 65.

46

- - -

.
.

.

.
Abu Huraira reported Allahs Apostle saying: You have heard about a city
the one side of which is in the land and the other is in the sea. They said:
Allahs Messenger, yes. Thereupon he said: The Last Hour would not
come unless seventy thousand persons from Bani Israel would attack it.
When they would land there, they will neither fight with weapons, nor
would shower arrows but would only say: There is no god but Allah
and Allah is the Greatest, that one side of it would fall.

.
. .

Thaur (one of the narrators) said: I think that he said: The part by the side
of the ocean. Then they would say for the second time: There is no god
but Allah and Allah is the Greatest, that the second side would also fall,
and they would say: There is no god but Allah and Allah is the
Greatest, that the gates would be opened for them and they would enter
therein and, they would be collecting spoils of war and distributing
them amongst themselves that a noise would be heard and it would be
said: Verily, dajjal has come. And thus they would leave everything
there and would turn to him. 85
Let us cast a glance at an-Nawawis commentary to this hadith:
The statement:

You have heard about a city the one side of which is in the land and the
other is in the sea

unless seventy thousand persons from Bani Ishaq would attack it.
47
Al-Qadi said: It is thus in all the sources of Sahih Muslim: from Bani
Ishaq. Some of them said: It is known and accepted that the preserved
version is from Bani Ishaq. This is what is indicated in the hadith and its
wordings, because it meant the Arab here, and the city is Constantinople.
If in all the sources of Sahih Muslim it is from Bani Ishaq, this would
mean that the hadith with this wording: from Bani Ishaq is not authentic,
which means in turn that all hadith in the two Sahihs are not authentic?
2. The Romans are the conqueror of Constantinople:

Ibn Kathir said in al-Bidayah wan-Nihayah, page 106:
Then Muslim said:

.

Mustaurid Qurashi reported: I heard Allahs Messenger as saying: The Last
Hour would come when the Romans would form a majority amongst
people. This reached Amr b. al-As and he said: What are these ahadith
which are being transmitted from you and which you claim to have heard
from Allahs Messenger? Mustaurid said to him: I stated only that which I
heard from Allahs Messenger. Thereupon Amr said: If you state this (it is
true), for they have the power of tolerance amongst people at the time of
turmoil and restore themselves to sanity after trouble, and are good amongst
people so far as the destitute and the weak are concerned. 86
This indicates that the Romans would accept Islam in the last part of time.
It is probable that the conquest of Constantinople would be by the hands
of a group among them, as stated in the above-mentioned hadith:

The Romans are the ancestors of al-Ais ibn Ishaq ibn Ibrahim. They are
thus the children of the paternal uncle of the children of Israel that is
Yaqub ibn Ishaq.
48
The Romans, during the last time, would be better than the children of
Israel, for 70,000 Jews of Esfahan will follow dajjal. They are the helpers of
the dajjal. These that is the Romans have been commended in the
hadith. May be they would embrace Islam by the hands of Isa, the son of
Mariam. Allah knows best! In spite of the fact that in certain narrations it is
said: from the children of Israel Iyaad and others consider it as solid.
Allah knows best! (End of quotations of Ibn Kathir)
How did Ibn Kathir know that the Romans are the ancestors of al-Ais ibn
Ishaq?
Definitely, he did not know about it from the Book of Allah or from the
Sunnah of His Prophet or from the statements of the companions. He came
to know about it by himself as he said to himself: the People of the Book
Ibn Kathir said the first part of his book: al-Bidayah wan-Nihayah:
The people of the Book mentioned that when Ishaq married Rifqan, the
daughter of Bhetwail in the lifetime of his father, he was forty years old.
She was barren. So he invoked Allah for her and she became pregnant. He
gave birth to a twins and she named the first one Aiso which is known by
the Arab by al-Ais, which is the father of the Romans. The second one was
born holding the posterior part of his brother and so they named him
Yaqub, who is Israel attributed to the children of Israel.
They said: Ishaq loved al-Aiso more than he loved Yaqub for he was the
eldest. Their mother, Rifqan, loves Yaqub more for he was younger. They
also said: When Ishaq grew up and his sight became weak, he expressed
his hunger to his son al-Ais and ordered him to go hunting and prepare
food for him. No doubt, he would be blessed by that and he made
supplications for him. As al-Ais was a hunter, he departed, aiming at
hunting.
In the meantime, Rifqan ordered his son Yaqub to slaughter two jidyan
from the best of his sheep and prepare food as requested by his father,
and to bring it to him before his brother, so that Ishaq make supplications
for him.
She made him wear the clothes of his brother and she placed the skin of
the two jidyan on his forearms and his neck, for the body of al-Ais was
more hairy than that of Yaqub. So he came to him and approached him.
He said: Who are you? He said: Your son! And he started saying: As for the
voice, it is the voice of Yaqub. As for the . And the clothing, it is that of
al-Ais. When he has eaten, he invoked for him so as he be the greater than
his brother.
49
Allah says in His Book that He announced the good news of Ismail to
Ibrahim:
So We gave him the glad tidings of a
forbearing boy. 87
He also announces him of Ishaq and after Ishaq, Yaqub:

And his wife was standing (there). But We gave her glad tidings of Ishaq
and after Ishaq, of Yaqub (Jacob). 88
We do not know anyone as the son of Ishaq except Yaqub. As for the
absurdities of the People of the Scriptures, its up to you to accept or to
reject it.
The scholars of our era hastened to mention the statement of Ibn Kathir
despite that they know no chain of narrators, scientifically or legally, to his
saying. But they found, in his sayings, a way out of many problems
concerning the hadiths of the conquest of Constantinople.
Salim al-Hilali, one of the great Sheikhs of Salafiyah in Jordan, said after
reporting the hadith of Muslim:

- - -

.
.

.

.
Abu Huraira reported Allahs Apostle saying: You have heard about a city
the one side of which is in the land and the other is in the sea. They said:
Allahs Messenger, yes. Thereupon he said: The Last Hour would not
come unless seventy thousand persons from Bani Israel would attack it.
When they would land there, they will neither fight with weapons, nor
would shower arrows but would only say: There is no god but Allah
and Allah is the Greatest, that one side of it would fall.
87. Sourah 37, as-Saffaat, verse 101.

88. Sourah 11, Hud, verse 71.
50

.
. .

Thaur (one of the narrators) said: I think that he said: The part by the side
of the ocean. Then they would say for the second time: There is no god
but Allah and Allah is the Greatest, that the second side would also fall,
and they would say: There is no god but Allah and Allah is the
Greatest, that the gates would be opened for them and they would enter
therein and, they would be collecting spoils of war and distributing
them amongst themselves that a noise would be heard and it would be
said: Verily, dajjal has come. And thus they would leave everything
there and would turn to him. 89
He said:
The hadith is reported in Sahih Muslim. This hadith is confusing to a group
of the people of hadith on account of his (the Prophet) saying:

It is known that the Romans are from the children of Ishaq because they are
the ancestors of al-Ais ibn Ishaq ibn Ibrahim. How can the conquest of
Constantinople be theirs?
The scholars have given one of the two following replies:
Firstly, it is as al-Qadi has said in the commentary of Sahih Muslim (18:4344):
His statement: from Bani Ishaq is not preserved. The preserved and
accepted version is from the children of Ismail, because it is what the
hadith indicates in its wordings.
Secondly, the hadith indicates that the group of Romans submitted to
Islam in the last part of time, as had stated Ibn Kathir in al-Bidayah wanNihayah (1/58).
Probably the conquest of Constantinople was made by a group among
them as it is stated clearly in the hadith.
They alleged also that the Romans were praised in the hadith of Mustaurid
Qurashi reported in Sahih Muslim, where the Prophet stated:
51

.

The Last Hour would come when the Romans would form a majority
amongst people. 90
If you say that, it is a fact for they have four qualities. They have the
patience to undergo a trial and immediately restore themselves to
sanity after trouble and attack again after flight. They (have the
quality) of being good to the destitute and the orphans, to the weak and,
fifthly, the good quality in them is that they put resistance against the
oppression of kings. 91
The hadith of Abu Huraira supports the statement made in Sahih Muslim,
where the Messenger of Allah said:
.
.

.

52
lance. 92
This hadith explains that the Roman would ask the Muslim to leave them so
that they may kill the prisoners among them who insulted them and them
submitted then insulted the Roman. But the Muslims would refuge because
whoever submitted among them, they are Muslims and they would not
submit to others.93
We reply to Ibn Kathir, Salim al-Hilali and Mohammad Hisan and their like
among the sheikhs and we say:
First: The statement made by Ibn Kathir:
of a group among them
In fact, the Romans would be better than the children of Israel in the end
of time. Dajjal will be followed by 70,000 Jews from Esfahan. They are the
helpers of dajjal. Those people, I mean the Romans, have been praised in
the hadith. It is probable that they embraced Islam by the hands of the
Messiah, son of Mariam.
This is completely wrong. In a hadith which has become well-known by Ibn
Kathir:
93. Source: Ahl-e-Hadith, the great breakthrough.
53

.

The Last Hour would come when the Romans would form a majority
amongst people. 94
In a hadith reported in Sahih Muslim, it is narrated that:

The Last Hour would affect (most terribly) the wicked persons. 95
There are many hadiths narrated concerning this subject. If the hadiths are
considered as authentic, its means that the Romans will be the most wicked
and not the preferred ones. How could Ibn Kathir understand that the
Romans would be the best of mankind? They would accept Islam and would
conquer Constantinople, when the Hour will be established and they would
be greatest in number?
Second: Ibn Kathir said:
Those people, I mean the Romans, have been praised in the hadith. It is
probable that they embraced Islam by the hands of the Messiah, son of
Mariam.
He further said:
of a group among them.
It is well-known from the hadith reported in Sahih Muslim, that the
conquest of Constantinople will be before the appearance of dajjal and
before the descent of Isa. How can the Romans who would accept Islam by
the hands of Isa, conquer Constantinople which would be conquered before
the descent of Isa?
Third: Let us ponder on the hadith which they cite:
.
.

54

.
lance. 96
We understand from this hadith assuming that it is sound that the army
who conquered Constantinople was the same army that left Medina, among
the best of mankind of this era. It was the same army who said to the
Romans:
55

Nay, by Allah, we would never get aside from you and from our
brethren
It was the same army that defeated one third of them, killed one third and
the remaining one third made the conquest without being tested. They are
not those who insulted the Romans as the satellite scientist understood it.
3. The appearance of dajjal is among the greater signs of the

Hour
?Who is dajjal
According to the hadiths reported in the two Sahihs, dajjal is one of the
following two personalities:
First: Dajjal: He is man whose date of birth is unknown. He is now found in
an Island separated from the world. Tamim ad-Dari and his colleagues saw
him as described in the hadith of al-Jassasa:

A well-built person there with his hands tied to his neck and having iron
shackles between his two legs up to the ankles.
- .
56

.

. .
-
-
.

.

.

.

.
.

.
.
57
. .
Amir b. Sharahil Shabi Shab Hamdan reported that he asked Fatima,
daughter of Qais and sister of ad-Dahhak b. Qais and she was the first
amongst the emigrant women: Narrate to me a hadith which you had heard
directly from Allahs Messenger and there is no extra link in between them.
She said: Very well, if you like, I am prepared to do that, and he said to her:
Well, do it and narrate that to me. She said: I married the son of Mughira
and he was a chosen young man of Quraish at that time, but he fell as a
martyr in the first fighting on the side of Allahs Messenger. When I
became a widow, Abdur-Rahman b. Auf, one amongst the group of the
companions of Allahs Messenger, sent me the proposal of marriage.
Allahs Messenger also sent me such a message for his freed slave Usama b.
Zaid. And it had been conveyed to me that Allahs Messenger had said
(about Usama): He who loves me should also love Usama. When Allahs
Messenger talked to me (about this matter), I said: My affairs are in your
hand. You may marry me to anyone whom you like. He said: You better
shift now to the house of Umm Sharik, and Umm Sharik was a rich lady
from amongst the Ansar. She spent generously for the cause of Allah and
entertained guests very hospitably. I said: Well, I will do as you like. He
said: Do not do that for Umm Sharik is a woman who is very frequently
visited by guests and I do not like that your head may be uncovered or the
cloth may be removed from your shank and the strangers may catch sight of
them which you abhor. You better shift to the house of your cousin
Abdullah b. Amr b. Umm Maktum and he is a person of the Bani Fihr
branch of the Quraish, and he belonged to that tribe (to which Fatima)
belonged. So I shifted to that house, and when my period of waiting was
over, I heard the voice of an announcer making an announcement that the
prayer would be observed in the mosque (where) congregational prayer (is
observed). So I set out towards that mosque and observed prayer along with
Allahs Messenger and I was in the row of the women which was near the
row of men. When Allahs Messenger had finished his prayer, he sat on the
pulpit smiling and said: Every worshipper should keep sitting at his
place. He then said: Do you know why I had asked you to assemble?
They said: Allah and His Messenger know best. He said: By Allah. I have
not made you assemble for exhortation or for a warning, but I have
detained you here, for Tamim ad-Dari, a Christian, who came and
accepted Islam, told me something, which agrees with what I was
58
telling you about the Dajjal. He narrated to me that he had sailed in a

ship along with thirty men of Bani Lakhm and Bani Judham and had
been tossed by waves in the ocean for a month. Then these (waves) took
them (near) the land within the ocean (island) at the time of sunset.
They sat in a small side-boat and entered that island. There was a beast
with long thick hair (and because of these) they could not distinguish
his face from his back. They said: Woe to you, who can you be?
Thereupon it said: I am al-Jassasa. They said: What is al-Jassasa? And
it said: O people! Go to this person in the monastery as he is very much
eager to know about you.
He (the narrator) said: When it named a person for us we were afraid of it
lest it should be a devil. Then we hurriedly went on till we came to that
monastery and found a well-built person there with his hands tied to his
neck and having iron shackles between his two legs up to the ankles. We
said: Woe to you! Who are you? And he said: You would soon come to
know about me but tell me who are you. We said: We are people from
Arabia and we embarked upon a boat but the sea-waves had been driving us
for one month and they brought as near this island. We got into the sideboats and entered this island and here a beast met us with profusely thick
hair and because of the thickness of his hair his face could not be
distinguished from his back. We said: Woe to you! Who are you? It said: I
am al-Jassasa. We said: What is al-Jassasa? And it said: You go to this very
person in the monastery for he is eagerly waiting for you to know about
you. So we came to you in hot haste fearing that that might be the devil. He
(that chained person) said: Tell me about the date-palm trees of Baisan. We
said: About what aspect of theirs do you seek information? He said: I ask
you whether these trees bear fruit or not. We said: yes. Thereupon he said: I
think these would not bear fruits. He said: Inform me about the lake of
Tabariyya? We said: Which aspect of it do you want to know? He said: Is
there water in it? They said: There is abundance of water in it. Thereupon he
said: I think it would soon become dry. He again said: Inform me about the
spring of Zughar. They said: Which aspect of it you want to know? He (the
chained person) said: Is there water in it and does it irrigate (the land)? We
said to him: Yes, there is abundance of water in it and the inhabitants (of
Medina) irrigate (land) with the help of it, He said: Inform me about the
unlettered Prophet; what has he done? We said: He has come out from
Mecca and has settled in Yathrib (Medina). He said: Do the Arabs fight
against him? We said: Yes. He said: How did he deal with them? We
informed him that he had overcome those in his neighborhood and they had
submitted themselves before him. Thereupon he said to us: Has it actually
happened? We said: Yes. Thereupon he said: If it is so that is better for
them that they should show obedience to him. I am going to tell you about
myself and I am dajjal and would be soon permitted to get out and so I shall
59
get out and travel in the land, and will not spare any town where I would not
stay for forty nights except Mecca and Medina as these two (places) are
prohibited (areas) for me and I would not make an attempt to enter any one
of these two. An angel with a sword in his hand would confront me and
would bar my way and there would be angels to guard every passage
leading to it; then Allahs Messenger striking the pulpit with the help of the
end of his staff said: This implies Taiba meaning Medina. Have I not
told you an account (of the dajjal) like this? The people said: Yes and this
account narrated by Tamim ad-Dari was liked by me for it corroborates the
account which I gave to you in regard to him (dajjal) at Medina and Mecca.
Behold he (dajjal) is in the Syrian sea (Mediterranean) or the Yemen sea
(Arabian sea). Nay, on the contrary, he is in the east, he is in the east, he is
in the east, and he pointed with his hand towards the east. I (Fatima bint
Qais) said: I preserved it in my mind (this narration from Allahs
Messenger. 97
Second: Dajjal is Ibn Sayyad, a young jewish boy. He lived in the Medina
of the Messenger of Allah. Many hadiths have been reported in the two
Sahihs and according to which, the Messenger of Allah and his companions
believed that he was dajjal. In fact, Umar made an oath to this effect:

.

Muhammad b. Munkadir reported: As I saw Jabir b. Abdullah taking an
oath in the name of Allah that it was Ibn Saaid who was the dajjal I said:
Do you take an oath in the name of Allah? Thereupon he said: I heard
Umar taking an oath in the presence of Allahs Apostle to this effect but
Allahs Apostle did not disapprove of it. 98
If the dajjal is the same man who Tamim ad-Dari saw, as in the hadith of alJassasa, this means that those hadiths of Ibn Sayyad are not sound
(authentic)! If the hadiths of Ibn Sayyad are sound, this means that the
hadiths of al-Jassasa are not sound (authentic). This will therefore mean, in
both cases, that everything is Sahih al-Bukhaari and Sahih Muslim is not
sound!!
If someone says that the Prophet thought that Ibn Swaid was dajjal but that
he was not sure and certain about it, I will say: How can he doubt that Ibn

60
Swaid is dajjal while he is convinced that dajjal is found on an Island in the

ocean, as reported in the hadith of al-Jassasa?
We have already mentioned some of the hadiths of al-Jassasa, so now we
mention some hadith of Ibn Sayyad:
-
-

.
.
.

.

.

Abdullah reported: We were along with Allahs Messenger that we
happened to pass by children amongst whom there was Ibn Sayyad. The
children made their way but Ibn Sayyad kept sitting there (and it seemed) as
if Allahs Messenger did not like it his sitting with the children) and said to
him: May your nose he besmeared with dust, dont you bear testimony
to the fact that I am the Messenger of Allah? Thereupon he said: No, but
you should bear testimony that I am the messenger of Allah. Thereupon
Umar b. Khattab said: Allahs Messenger, permit me that I should kill him.
Thereupon Allahs Messenger said: If he is that person who is in your
mind, you will not be able to kill him. 99

.

Narrated Abdullah bin Umar: Once, Allahs Messenger accompanied by
Ubay bin Kab set out to Ibn Sayyad. He was informed that Ibn Sayyad was
in a garden of date palms. When Allahs Messenger entered the garden of
date-palms, he started hiding himself behind the trunks of the palms while
Ibn Sayyad was covered with a velvet sheet with murmurs emanating from
under it. Ibn Sayyads mother saw Allahs Messenger and said: O Saf! This
is Muhammad. So Ibn Sayyad got up. Allahs Messenger said: If she had
left him (in his state), the truth would have been clear. 100

61

.
.

.

.

-
-

.
.
Abu Said reported: I accompanied Ibn Sayyad to Mecca and he said to me:
What I have gathered from people is that they think that I am Dajjal. Have
you not heard Allahs Messenger as saying: He will have no child. I said:
Yes, of course. Thereupon he said: But I have children. Have you not heard
Allahs Messenger as saying: He would not enter Mecca and Medina? I
said: Yes, of course. Thereupon he said: I have been once in Medina and
now I intend to go to Mecca. And he said to me at the end of his talk: By
Allah, I know his place of birth his abode where he is just now. He (Abu
Said) said: This caused confusion in my mind (in regard to his identity). 101
- -

-
.

-

-

-
- -
-

-

-
-
.

-

-

-

-

-

.

Nafi reported that Ibn Umar said: I met Ibn Sayyad twice and said to some
of them (his friends): You state that it was he. He said: By Allah, it is not
so. I said: You have not told me the truth; by Allah some of you informed
me that he would not die until he would have the largest number of
offspring and huge wealth and it is he about whom it is thought so. Then Ibn
Sayyad talked to us. I then departed and met him again for the second time
and his eye had been swollen. I said: What has happened to your eye? He
62
said: I do not know. I said: This is in your head and you do not know about
it? He said: If Allah so wills He can create it (eye) in your staff. He then
produced a sound like the braying of a donkey. Some of my companions
thought that I had struck him with the staff as he was with me that the staff
broke into pieces, but, by Allah, I was not conscious of it. He then came to
the Mother of the Faithful and narrated it to her and she said: What concern
you have with him? Dont you know that Allahs Apostle said that the first
thing (by the incitement of which) he would come out before the public
would be his anger? 102

.
.

Narrated Muhammad bin al-Munkadir: I saw Jabir bin Abdullah swearing

by Allah that Ibn Sayyad was the dajjal. I said to Jabir: How can you swear
by Allah? Jabir said: I have heard Umar swearing by Allah regarding this
matter in the presence of the Prophet and the Prophet did not disapprove of
it. 103
Characteristics of dajjal:
Assuming that the hadiths reported on dajjal are sound, let us see some of
his characteristics as reported in the following hadiths:
1) Dajjal was born during the lifetime of the Messenger of Allah if he
was really Ibn Sayyad. He was in fact born before the Messenger of
Allah, may be centuries before. If he was al-Jassasa as mentioned in the
hadith, then he is still alive up to now. He will stay alive until he is a
condition among the conditions of the Hour.

And We granted not to any human being immortality before you: Then if
you die, would they live forever? 104

104. Sourah 21, al-Anbiya, verse 34.
63
Narrated Abdullah bin Umar: Once the Prophet led us in the night prayer
during the last days of his life and after finishing it, he said: Do you realize
the importance of this night? Nobody present on the surface of the
earth tonight will be living after the completion of one hundred years
from this night. 105

.
Jabir b. Abdullah reported: I heard Allahs Messenger as saying this one
month before his death: You asked me about the Last Hour whereas its
knowledge is with Allah. I, however, take an oath and say that none
upon the earth, the created beings, would survive at the end of one
hundred years. 106
How can dajjal stay alive throughout these centuries? Is he not a created
?being? The hundred years specified by the Prophet has not ended yet
2) Dajjal goes around the Kabah:

.
.

.

106. Sahih Muslim: Vol. 31, hadith 6162.
64
Narrated Abdullah: The Prophet mentioned the masih ad-Dajjal in front of

the people saying: Allah is not blind-eyed while Masih ad-Dajjal is blind
in the right eye and his eye looks like a bulging out grape. While
sleeping near the Kabah last night, I saw in my dream a man of brown
color the best one can see amongst brown color and his hair was long
that it fell between his shoulders. His hair was lank and water was
dribbling from his head and he was placing his hands on the shoulders
of two men while circumambulating the Kabah. I asked: Who is this?
They replied: This is Isa, son of Mariam. Behind him I saw a man who
had very curly hair and was blind in the right eye, resembling Ibn
Qatan in appearance. He was placing his hands on the shoulders of a
person while going around the Kabah. I asked: Who is this? They
replied: The Masih, ad-Dajjal. 107
3) Dajjal had knowledge of the unseen:

.

.

.

.

Tell me about the date-palm trees of Baisan. We said: About what aspect of
theirs do you seek information? He said: I ask you whether these trees bear
fruit or not. We said: yes. Thereupon he said: I think these would not bear
fruits. He said: Inform me about the lake of Tabariyya? We said: Which
aspect of it do you want to know? He said: Is there water in it? They said:
There is abundance of water in it. Thereupon he said: I think it would soon
become dry. 108
Allah says:

4) Dajjal described the earth of paradise and the Messenger of Allah
believed him:
109. Sourah 27, an-Naml, verse 65.
65
-
-

.

.
.

Abu Said said that Allahs Messenger asked Ibn Said about the earth of
Paradise. Thereupon he said: Abu al-Qasim! It is like a fine white musk,
whereupon he (the Prophet) said: You have told the truth. 110
5) Dajjal will have with him water and fire, and in other narrations, he will
have a garden and fire:
.

Narrated Rabi bin Hirash: Uqbah bin Amr said to Hudhaifa: Wont you
relate to us of what you have heard from Allahs Apostle? He said: I heard
him saying: When al-Dajjal appears, he will have fire and water along
with him. What the people will consider as cold water, will be fire that
will burn (things). So, if anyone of you comes across this, he should fall
in the thing which will appear to him as fire, for in reality, it will be
fresh cold water. 111

.

Hudhaifa reported that Allahs Messenger said: Dajjal is blind of left eye
with thick hair and there would be a garden and fire with him and his
fire would be a garden and his garden would be fire. 112

111. Sahih Bukhaari: Vol. 4, Book 55, hadith 659.
66
Narrated Abu Huraira: Allahs Messenger: Shall I not tell you about the
Dajjal a story of which no prophet told his nation? The Dajjal is one-eyed
and will bring with him what will resemble Hell and Paradise, and what he
will call Paradise will be actually Hell; so I warn you (against him) as Noah
warned his nation against him. 113
6) Dajjal will order the sky to rain for the believers:

.

An-Nawwas b. Saman reported that Allahs Messenger said: He would
then give command to the sky and there would be rainfall upon the
earth. 114
Allah says:

Allah is He Who sends the winds, so that they raise clouds, and spread them
along the sky as He wills, and then break them into fragments, until you see
rain drops come forth from their midst! Then when He has made them fall
on whom of His slaves as He wills, lo, they rejoice! 115
7) Dajjal ordered the sky to rain:
.

He would then give command to the sky and there would be rainfall
upon the earth and it would grow crops. 116
Allah says:

U

O mankind! Remember the Grace of Allah upon you! Is there any creator
other than Allah who provides for you from the sky (rain) and the earth?
There is none who has the right to be worshipped but He. How then are you
turning away? 117
115. Sourah 30, ar-Rum, verse 48.
117. Sourah 35, Fatir, verse 3.
67
8) Dajjal deprives from sustenance those who do not believe in him:

.
He would then come to another people and invite them. But they would
reject him and he would go away from them and there would be
drought for them and nothing would be left with them in the form of
wealth. 118
Allah says:

Whatever of mercy Allah may grant to mankind, none can withhold it; and
whatever He may withhold, none can grant it thereafter. And He is the AllMighty, the All-Wise. 119
9) Dajjal brings forth the treasure of the waste land:
He would then walk through the waste land and say to it: Bring forth
your treasures, and the treasures would come out and collect
(themselves) before him like the swarm of bees. 120
10) Dajjal causes to die and bring again to life:

.

He would then call a person brimming with youth and strike him with
the sword and cut him into two pieces and (make these pieces lie at a
distance which is generally) between the archer and his target. He
would then call (that young man) and he will come forward laughing
with his face gleaming (with happiness). 121

119. Sourah 35, Fatir, verse 2.
68

.

.

.

Narrated Abu Said: One day Allahs Messenger narrated to us a long
narration about ad-Dajjal and among the things he narrated to us, was: AdDajjal will come, and he will be forbidden to enter the mountain passes
of Medina. He will encamp in one of the salt areas neighboring Medina
and there will appear to him a man who will be the best or one of the
best of the people. He will say: I testify that you are ad-Dajjal whose
story Allahs Messenger has told us. Ad-Dajjal will say (to his
audience): Look, if I kill this man and then give him life, will you have
any doubt about my claim? They will reply: No. Then ad-Dajjal will
kill that man and then will make him alive. The man will say: By Allah!
Now I recognize you more than ever! Ad-Dajjal will then try to kill him
(again) but he will not be given the power to do so. 122
Allah informs us of Himself and that He gives life to the dead:

And it is He Who gives life and causes death, and His is the alternation of
night and day. Will you not then understand? 123

It is He Who gives life and causes death. And when He decides upon a thing
He says to it only: Be! - and it is. 124
They have given Dajjal, by their maliciousness and their cunnings, the
characteristics of divinity. They pretend that he can give life and death; he
can order the sky to rain upon those who believe in him and he can order the
earth and it will grow crops:
123. Sourah 23, al-Muminun, verse 80.
124. Sourah 40, Ghafir, verse 68.
69
.

He would then give command to the sky and there would be rainfall
upon the earth and it would grow crops. 125
He can also deprive of sustenance, those who do not believe in him:

.
He would then come to another people and invite them. But they would
reject him and he would go away from them and there would be
drought for them and nothing would be left with them in the form of
wealth. 126
People imagine that it is possible of differentiate between Dajjal and Allah
except that Allah is not blind while Dajjal is blind of one eye.
Allah is not blind-eyed while Masih ad-Dajjal is blind in the right eye
and his eye looks like a bulging out grape. 127
They forgot that:

There is nothing like Him; and He is the All-Hearer, the All-Seer. 128
They forgot that Allah:

Eyes comprehend Him not, but He comprehends (all) vision and He is
Subtle, and All-Aware. 129
They forgot all the names and qualities of Allah and people pretend that
they cannot make a difference between Allah and dajjal except that Allah is
not eye-blinded whereas dajjal is one eye-blinded!
What is the cause behind this, I wonder?

128. Sourah 42, ash-Shura, verse 11.
129. Sourah 6, al-Anam, verse 103.
70
The reason is clear: They are awaiting two messiahs: Dajjal, the messiah
and the messiah which they pretend is Allah himself (that is Isa)!

Surely, in disbelief are they who say that Allah is the Messiah, son of
Mariam. 130

U
Glorified and Exalted be He! High above (the great falsehood) that they
say! 131
How can they make a difference between the two?
Dajjal, the messiah is eye-blinded and the true messiah is not!
On account of this, they said lies on the Prophet and pretend that he said:
Allah is not blind-eyed while Masih ad-Dajjal is blind in the right eye
and his eye looks like a bulging out grape. 132
From where will the dajjal emerge?
It appeared to the Messenger of Allah, from the hadiths on the emergence of
dajjal, that he will be a doubtful human being who knows nothing. Where
will dajjal come from (emerge) is mere speculation and nothing is
confirmed. This is a sort of offence to the Messenger of Allah.
. .
Behold he (dajjal) is in the Syrian sea (Mediterranean) or the Yemen sea
(Arabian Sea). Nay, on the contrary, he is in the east, he is in the east, he is
in the east, and he pointed with his hand towards the east. 133

He would appear on the way between Syria and Iraq and would spread
mischief right and left. O servant of Allah! Adhere (to the path of
Truth).134
130. Sourah 5, al-Maidah, verse 17.
131. Sourah 17, al-Israa, verse 43.
71

The Dajjal would be followed by seventy thousand Jews of Isfahan
wearing Persian shawls. 135
Where is dajjal found? From where will he emerge? Is he from the Roman
sea or Syrian sea or from the east or from Khurasan or between Syria and
Iraq? Is he actually on an island in the ocean or in an island on land??
A hadith comprising almost everything about dajjal:

-
-

.

An-Nawwas b. Saman reported that Allahs Messenger made a mention of
the Dajjal one day in the morning. He sometimes described him to be
insignificant and sometimes described (his turmoil) as very significant (and
we felt) as if he were in the cluster of the date-palm trees. When we went to
him (to the Prophet) in the evening and he read (the signs of fear) in our
faces, he said:
What is the matter with you? We said: Allahs Messenger, you made a
mention of the Dajjal in the morning (sometimes describing him) to be
insignificant and sometimes very important, until we began to think as if he
were present in some (near) part of the cluster of the date palm trees.
Thereupon he said: I harbour fear in regard to you in so many other
things besides the Dajjal. If he comes forth while I am among you, I
shall contend with him on your behalf, but if he comes forth while I am
72
not amongst you, a man must contend on his own behalf and Allah
would take care of every Muslim on my behalf (and safeguard him
against his evil). He (Dajjal) would be a young man with twisted,
contracted hair, and a blind eye. I compare him to Abdul Uzza b.
Qatan. He who amongst you would survive to see him should recite
over him the opening verses of sourah Kahf (xviii.). He would appear
on the way between Syria and Iraq and would spread mischief right
and left. O servant of Allah! Adhere (to the path of Truth).

.

.
.
We said: Allahs Messenger, how long would he stay on the earth? He said:
For forty days, one day like a year and one day like a month and one
day like a week and the rest of the days would be like your days. We
said: Allahs Messenger, would one days prayer suffice for the prayers of
day equal to one year? Thereupon he said: No, but you must make an
estimate of time (and then observe prayer). We said: Allahs Messenger,
how quickly would he walk upon the earth? Thereupon he said: Like cloud
driven by the wind. He would come to the people and invite them (to a
wrong religion) and they would affirm their faith in him and respond to
him. He would then give command to the sky and there would be
rainfall upon the earth and it would grow crops. Then in the evening,
their pasturing animals would come to them with their humps very
73
high and their udders full of milk and their flanks stretched. He would
then come to another people and invite them. But they would reject him
and he would go away from them and there would be drought for them
and nothing would be left with them in the form of wealth. He would
then walk through the waste land and say to it: Bring forth your
treasures, and the treasures would come out and collect (themselves)
before him like the swarm of bees. He would then call a person
brimming with youth and strike him with the sword and cut him into
two pieces and (make these pieces lie at a distance which is generally)
between the archer and his target. He would then call (that young man)
and he will come forward laughing with his face gleaming (with
happiness) and it would be at this very time that Allah would send Isa,
son of Mariam, and he will descend at the white minaret in the eastern
side of Damascus wearing two garments lightly dyed with saffron and
placing his hands on the wings of two angels. When he would lower his
head, there would fall beads of perspiration from his head, and when he
would raise it up, beads like pearls would scatter from it. Every nonbeliever who would smell the odour of his self would die and his breath
would reach as far as he would be able to see. He would then search for
him (Dajjal) until he would catch hold of him at the gate of Ludd and
would kill him. Then a people whom Allah had protected would come
to Isa, son of Mariam, and he would wipe their faces and would inform
them of their ranks in paradise and it would be under such conditions
that Allah would reveal to Isa these words: I have brought forth from
amongst My servants such people against whom none would be able to
fight; you take these people safely to Tur.
74
.

And then Allah would send Gog and Magog and they would swarm
down from every slope. The first of them would pass the lake of
Tibering and drink out of it. And when the last of them would pass, he
would say: There was once water there. Isa and his companions would
then be besieged here (at Tur, and they would be so much hard
pressed) that the head of the ox would be dearer to them than one
hundred dinars and Allahs Apostle, Isa, and his companions would
supplicate Allah, Who would send to them insects (which would attack
their necks) and in the morning they would perish like one single
person. Allahs Apostle, Isa, and his companions would then come
down to the earth and they would not find in the earth as much space
as a single span which is not filled with their putrefaction and stench.
Allahs Apostle, Isa, and his companions would then again beseech
Allah, Who would send birds whose necks would be like those of
Bactrian camels and they would carry them and throw them where
God would will. Then Allah would send rain which no house of clay or
(the tent of) camels hairs would keep out and it would wash away the
earth until it could appear to be a mirror. Then the earth would be told
to bring forth its fruit and restore its blessing and, as a result thereof,
there would grow (such a big) pomegranate that a group of persons
would be able to eat that, and seek shelter under its skin and milk cow
would give so much milk that a whole party would be able to drink it.
And the milk camel would give such (a large quantity of) milk that the
whole tribe would be able to drink out of that and the milk sheep would
give so much milk that the whole family would be able to drink out of
that and at that time Allah would send a pleasant wind which would
soothe (people) even under their armpits, and would take the life of
every Muslim and only the wicked would survive who would commit
adultery like asses and the Last Hour would come to them.136
4. The descent of Isa is among the greater sign of the Hour:

The Quran prohibits the people of the Scriptures to exaggerate concerning
Isa:
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O people of the Scripture! Do not exceed the limits in your religion, nor say
of Allah aught but the truth. The Messiah Isa, son of Mariam was (no more
than) a Messenger of Allah and His Word, ("Be!" - and he was) which He
bestowed on Mariam and a spirit created by Him; so believe in Allah and
His Messengers. Say not: Three (trinity)! Cease! (It is) better for you. For
Allah is (the only) One God, glory be to Him (Far Exalted is He) above
having a son. To Him belongs all that is in the heavens and all that is in the
earth. And Allah is All-Sufficient as a Disposer of affairs. 137
0

Say: O people of the Scripture! Exceed not the limits in your religion (by
believing in something) other than the truth, and do not follow the vain
desires of people who went astray before and who misled many, and strayed
(themselves) from the Right Path. 138
Unfortunately, the Nazarenes have been able to influence the faith of many
of the Muslim. They have invented hadiths which they attribute to the
Prophet, hadiths which make a distinction between Isa and the rest of the
Prophets, that Isa is not dead and he will come back in the end of time and
they did many great things.
All these represent exaggeration in religion. It is saying on Allah other than
truth. The Nazarenes have access to this. They say that the Muslims affirm
that Isa is alive but they argue about his divinity. Quran focuses on the
humanness of Isa and does not make a difference between him and the
other prophets in order to refute the arguments of the Nazarenes concerning
his divinity.
We do not deny the fact that Isa is alive near Allah, where he receives his
sustenance. His affair is the same affairs of all the prophets and the martyrs
killed for the sake of Allah:
'


76
Think not of those who are killed in the Way of Allah as dead. Nay, they are
alive, with their Lord, and they have provision. 139
Isa has in fact a greater degree that the martyrs who were killed for the sake
of Allah. This is evident from the statement of Allah:

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And (remember) when Allah said: O Isa! I will take you and raise you to
Myself 140

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But Allah raised him up unto Himself. And Allah is Ever All-Powerful, AllWise.141
Allah says concerning Idris:
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And We raised him to a high station. 142
What we deny here is the fact that Isa is alive in the heaven and he leads a
life similar to his life on earth like the life of human beings and that he will
return to earth to be buried therein.
As-Safarini said in his book: The horrors of the resurrection:
The descent of Isa is confirmed by the Book, the Sunnah and the
consensus of the community. As far as consensus is concerned, it is agreed
by all the community that he will descend and no one among the people of
the Shariah opposes to it. It is only the philosophers, the atheists and
those who do not go against the opposition that opposes to it.
Let me attract you attention to the fact that the descent of Isa is elaborated
in the book of the people of the scriptures. But the Quran does not mention
it and has not made it among the miracles of Isa, miracles which mention is
made therein. Ibn Ashour said in his at-Tahreer wat-tanweer (commentary
of the Quran):
The Quran does not expose, among his miracles, that he will descend in
the end of time.

142. Sourah 19, Mariam, verse 57.
77
The death of Isa is confirmed by the Book of Allah:

In sourah al-Maidah, Allah says:

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And (remember) when Allah will say: O Isa, son of Mariam! Did you say
unto men: Worship me and my mother as two gods besides Allah? He will
say: Glory be to You! It was not for me to say what I had no right. Had I
said such a thing, You would surely have known it. You know what is in my
inner-self though I do not know what is in Yours; truly, You, only You, are
the All-Knower of all that is hidden.

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Never did I say to them aught except what You did command me to say:
Worship Allah, my Lord and your Lord. And I was a witness over them
while I dwelt amongst them, but when You took me up, You were the
Watcher over them; and You are a Witness to all things. 143
In sourah ali-Imran, Allah says:

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And when Allah said: O Isa! I will take you and raise you to Myself and
clear you of those who disbelieve, and I will make those who follow you
superior to those who disbelieve till the Day of Resurrection. Then you will
return to Me and I will judge between you in the matters in which you used
to dispute. 144
In the same sourah, Allah says:
143. Sourah 5, al-Maidah, verses 116-117.

78

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Muhammad is no more than a Messenger, and indeed (many) Messengers
have passed away before him. If he dies or is killed, will you then turn back
on your heels? And he who turns back on his heels, not the least harm will
he do to Allah; and Allah will give reward to those who are grateful. 145
means has gone and has elapsed and will never return to the life
of this world before the day of resurrection. This is why we find that the
verse of the Quran creates a link between the prophets who have passed
before the Messenger and his death If he dies or is killed
Whoever ponders on the statement of Allah, knows undoubtedly that death
is meant for the nafs and not to the body, whether in case of death or sleep!

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It is Allah Who takes away the souls at the time of their death, and those
that die not during their sleep. He keeps those (souls) for which He has
ordained death and sends the rest for a term appointed. Verily, in this are
signs for a people who think deeply. 146
And if you could but see when the unjust are in the agonies of death, while
the angels are stretching forth their hands (saying): Deliver your souls!
This day you shall be recompensed with the torment of degradation because
of what you used to utter against Allah other than the truth. And you used to
reject His verses and proofs with disrespect! 147
In order not to make any difference between the Book of Allah and the
hadiths attributed to the Prophet pertaining tom the descent of Isa in the
145. Ibid, verse 144.

146. Sourah 39, az-Zumar, verse 42.
147. Sourah 6, al-Anam, verse 93.
79
end of time, certain exegetes of the Quran interpreted the statement of

Allah, that is:
I will take you, and said that it means death of the sleep.
Others said: Its means: I will seize you.

Whoever analyses the word death and its derivatives which mean death
or sleep in the Book of Allah, will see that whenever it means sleep, it
must be accompanied by another word to prove it:
It is He Who takes your souls by night, and has knowledge of all that you
have done by day, then He raises you up again that a term appointed (your
life period) be fulfilled, then (in the end) unto Him will be your return. Then
He will inform you of that which you used to do. 148

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ordained death and sends the rest for a term appointed. Verily, in this are
signs for a people who think deeply. 149
Whereas, when it is mentioned without another word to prove it, it means
definitely death and there are many examples to this:

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Whether We show you some of what We promise them (the torment), or We
cause you to die - still unto Us is their return, and moreover, Allah is
Witness over what they used to do. 150

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150. Sourah 10, Yunus, verse 46.
80
My Lord! You have indeed bestowed on me of the sovereignty, and taught

me something of the interpretation of dreams - the (Only) Creator of the
heavens and the earth! You are my Protector in this world and in the
Hereafter. Cause me to die as a Muslim and join me with the righteous. 151

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Whether We show you part of what We have promised them or cause you to
die, your duty is only to convey (the Message) and on Us is the reckoning.152

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Those whose lives the angels take while they are doing wrong to themselves.
Then, they will make false submission (saying): We used not to do any evil.
(The angels will reply): Yes! Truly, Allah is All-Knower of what you used to
do. 153

Those whose lives the angels take while they are in a pious state saying (to
them): Peace be on you! Enter you Paradise, because of that which you
used to do. 154
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And Allah has created you and then He will cause you to die; and of you
there are some who are sent back to senility, so that they know nothing after
having known (much). Truly! Allah is All-Knowing, All-Powerful. 155
151. Sourah 12, Yusuf, verse 101.

152. Sourah 13, ar-Rad, verse 40.
153. Sourah 16, an-Nahl, verse 28.
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O mankind! If you are in doubt about the Resurrection, then verily We have
created you from dust, then from a mixed drops of male and female sexual
discharge, then from a clot, then from a little lump of flesh - some formed
and some unformed - that We may make (it) clear to you. And We cause
whom We will to remain in the wombs for an appointed term, then We bring
you out as infants, so that you may reach your age of full strength. And
among you there is he who dies, and among you there is he who is brought
back to the miserable old age, so that he knows nothing after having known.
And you see the earth barren, but when We send down water on it, it is
stirred, and it swells and puts forth every lovely kind. 156
It is He, Who has created you from dust, then from a mixed semen drops of
male and female sexual discharge, then from a clot, then brings you forth as
an infant, then (makes you grow) to reach the age of full strength, and
afterwards to be old - though some among you die before - and that you
reach an appointed term in order that you may understand. 157
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So be patient; verily, the Promise of Allah is true and whether We show you
some part of what We have promised them, or We cause you to die then still
it is to Us they all shall be returned. 158
156. Sourah 22, al-Hajj, verse 5.

157. Sourah 40, Ghafir, verse 67.
82
Ibn Ashour said in his exegeses of the Quran, entitled at-Tahreer wanTanweer:
His statement:
means according to its apparent meaning: I will
cause you to die. This is the true meaning of this verb used several places
because the origin of the word means seize him completely and cause
to die.
It is also said:
means Allah cause him to die according to his decree.
It is also said:
the angel of death give him death The word
is also used metaphorically to mean sleep on account of the similitude

given by Allah is His statement:

It is He Who takes your souls by night 159
And His statement:

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ordained death... 160
That is: As for he who has not tasted the well-known death, He makes him
die in sleep and this is a similitude of death in its true meaning, as in His
statement:

It is He Who takes your souls by night 161
The Prophet deduced for the following statement of Allah that he will no
more be responsible for his community after his death:

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But when You took me up, You were the Watcher over them; and You are a
Witness to all things. 162
He (the Prophet) said:

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.
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.
Narrated Ibn Abbas: Allahs Messenger delivered a sermon and said: O
people! You will be gathered before Allah barefooted, naked and not
circumcised. Then he said: As We began the first creation, We shall repeat
it. A promise We have undertaken: Truly we shall do it. 163 The Prophet
then said: The first human beings to be dressed on the day of
resurrection will be Ibrahim. Lo! Some men from my followers will be
brought and then will be driven to the left side. I will say: O my Lord!
(They are) my companions! Then a reply will come: You do not know
what they did after you. I will say as the pious slave said: And I was a
witness over them while I dwelt amongst them. When You took me up.
You were the Watcher over them and You are a Witness to all things. 164
Then it will be said: These people have continued to be apostates since
you left them. 165
We would like to remind those who say that Isa was raised to the heaven in
body and soul and that he lead a life similar to the life on this world, the
statement of Isa himself as mentioned in the Quran:
162. Sourah 5, al-Maidah, verses 116-117.

163. Sourah 21, al-Anbiya, verse 104.
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And He has made me blessed wheresoever I be, and has enjoined on me
prayer, and poor due, as long as I live. 166
And we say: How can Isa pay the poor due while he is alive, a worldly life,
in the heaven? And to whom will he pay the poor due?
I assure you once again, and say: We do not deny that Isa is near his Lord
in heaven where he gets his sustenance. His concern is the same concern for
all the Prophets and the martyrs who were killed for the sake of Allah:
'

Think not of those who are killed in the Way of Allah as dead. Nay, they are
alive, with their Lord, and they have provision. 167
What we deny again here, is that Isa is alive, a worldly life, in heaven and
that his life is like the life of all human beings in this world and also that he
will return again to be buried here.
Trying to explain the following verse:

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And there is none of the people of the Scripture but must believe in him
before his death. And on the day of resurrection, he will be a witness
against them
168
some say: This verse

means
Isa and
means: Before the death of Isa, that is after his descent
from heaven at the end of time.
Commenting this verse of the Quran, Ibn Jarir said:
Some of them said: The verse

means Isa
and
means before the death of Isa. This is addressed to those
who confirm that he will kill the dajjal when he comes. For them, this is the
one religion and the religion of Ibrahim.
166.
Sourah 19, Mariam, verse 31.
168.
Sourah 4, an-Nisaa, verset 159.
85
Allah says:

And there is none of the people of the Scripture but must believe in him
before his death. 169
It is evident from the above verse that it comprises all people of the
scriptures of all era, since the death of Isa and the establishment of the
Hour. It is not restricted to people of the scriptures after the descent of Isa
as some may think when Allah says:
that is to say: Before the
death of Isa.
Others try to interpret the statement of Allah in sourah az-Zukhruf:

They say that the in refers to Isa and that he is a sign among the
signs of the Hour. How can we ascertain that the pronoun in refers to
Isa and not to the Book of Allah?
The word appears three times in sourah az-Zukhruf:

In the beginning of the sourah Allah says:

And verily, it is in the Mother of the Book, with Us, indeed exalted, full of
wisdom. 170
In the middle:

And verily this is indeed a Reminder for you and your people and you will
be questioned (about it). 171
169.
170.
171.
Sourah 4, an-Nisaa, verset 159.

Ibid, verse 44.
86
Then the next statement of Allah is mentioned:

And he shall be a known sign for the Hour. Therefore have no doubt
concerning it. And follow Me! This is the Straight Path. 172
So these three verses comes one after the other and thus the pronoun in the
word refers to the Book of Allah and not to Isa!
Belief in the descent of Isa in the end of time in contradictory to the Quran
which states that the Shariah of Muhammad is the seal of all divine
Shariah and it dominates them.
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And We have sent down to you the Book in truth, confirming the Scripture
that came before it and trustworthy in highness and a witness over it. 173
Muhammad is the seal of all Prophets:

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Muhammad is not the father of any of your men, but he is the Messenger of
Allah and the last of the Prophets. And Allah is Ever All-Aware of
everything.174
Muhammad came after Isa:

And giving glad tidings of a Messenger to come after me, whose name shall
be Ahmad. 175
If Isa were to descend at the end of time, he would have come after the
Prophet Ahmad (Muhammad). But this is contrary to the verse mentioned
above. It is also contrary to the hadith reported by Abu Huraira:
172.
173.
174.
175.
Ibid, verse 61.

Sourah 5, al-Maidah, verse 48.
Sourah 33, al-Ahzab, verse 40.
Sourah 61, as-Saff, verse 6.
87

.

Narrated Abu Huraira: The Prophet said: The Israelis used to be ruled and
guided by prophets: Whenever a prophet died, another would take over
his place. There will be no prophet after me, but there will be Caliphs
who will increase in number. 176
Al-Qadi Iyaad said:
The descent of Isa and that he will kill dajjal is a truth and is sound
according to the people of the Sunnah because the authentic hadiths
reported to that effect. There is nothing in mind and in Shariah that deny
it. So it is compulsory to affirm it. Certain mutazila, jahamis and their like
denied it. They pretend that these hadiths are rejected according to Allahs
statement:
And the last of the Prophets
And in accordance to the statement made by the Prophet:

There is no prophet after me
And also, according to the consensus of the Muslims that there will be no
prophet after him and his Shariah is permanent till the day of resurrection
and could not be abrogated.
This is a false argument because it is not meant by the descent of Isa, he
will create a new Shariah which will abrogate others. Neither in the hadith
nor elsewhere this is mentioned. On the contrary, all the hadiths are
sound. We have already mentioned in the Book of Faith and others that he
will descend as a just man to establish justice, as a right person and a judge
who will judge according to our Shariah and will revive what people have
forsaken.
We say to al-Qadi Iyaad: How will Isa descend? Will he descend as a
prophet? Or will he descend as a common man, not a prophet? Suppose that
he will descend as a prophet, then this is in contradiction with Allahs
statement:
176.
Sahih al-Bukhaari: Vol. 4, Book 55, hadith 661; Sahih Muslim: Book 20,
hadith 4543.
88

but he is the Messenger of Allah and the last of the Prophets. 177
It is also in contradiction with the statement of the Prophet:
And indeed there will no prophet after me
If he descend as a common man, and not a prophet, does this means that we
will remove from his the quality of prophethood?
Concerning the statement of al-Qadi:
On the contrary, all the hadiths are sound. We have already mentioned in
the Book of Faith and others that he will descend as a just man to establish
justice, as a right person and a judge who will judge according to our
Shariah and will revive what people have forsaken.
We say to al-Qadi Iyaad:
This is a statement that lacks accuracy. It is narrated in a hadith reported in
the Sahih al-Bukhaari and Sahih Muslim:

.

Narrated Abu Huraira: Allahs Messenger said: By Him in Whose Hands
my soul is, the son of Mariam will shortly descend amongst you people
as a just ruler and will break the cross and kill the pig and abolish the
tax taken from the non-Muslims. Then there will be abundance of
money and nobody will accept charitable gifts. 178
An-Nawawi said, explaining this hadith:
As for his statement: and abolish the tax taken from the non-Muslims,
the truth is that he will neither accept it nor take it from the infidels except
Islam. Whoever among them makes an effort to pay the tax, it will not
suffice for him because only Islam accepts the tax. Similar, killing has the
same rule. This is how al-Imam Abu Suleiman al-Khitabi and other say.
177.
178.

hadith 287.
89
We there fore say to al-Qadi Iyaad:

Does our Shariah discourage people to embrace Islam and not to accept the
tax from them?
The tax is confirmed by the Book of Allah:
Fight against those who believe not in Allah, nor in the Last Day, nor forbid
that which has been forbidden by Allah and His Messenger and those who
acknowledge not the religion of truth among the people of the Scripture,
until they pay the tax with willing submission, and feel themselves
subdued. 179
Our Shariah prohibits us to compel man in entering the religion:

And say: The truth is from your Lord. Then whosoever wills, let him
believe; and whosoever wills, let him disbelieve. 180

And had your Lord willed, those on earth would have believed, all of them
together. So, will you then compel mankind, until they become believers! 181
There is no compulsion in religion. Verily, the right path has become

distinct from the wrong path. Whoever disbelieves in false god and believes
in Allah, then he has grasped the most trustworthy handhold that will never
break. And Allah is All-Hearer, All-Knower. 182
179.
180.
181.
182.

Sourah 18, al-Kahf, verse 29.
Sourah 2, al-Baqarah, verse 256.
90
Will Isa descend with a Shariah contrary to ours? Will his Shariah
contradicts the Book of Allah, by cancelling the tax and forcing people until
the become believers?
Is this not considered an imperfection in our Shariah, until Isa descends to
complete this imperfection?
Allah says:

This day, I have perfected your religion for you, completed My favour upon
you, and have chosen for you Islam as your religion. 183
Hadiths reported by the two Sheikh, al-Bukhaari and Muslim, on the
descent of Isa contradict each other.

.

Narrated Abu Huraira: Allahs Messenger said: How will you be when the
son of Mariam descends amongst you and your imam is among you. 184

.
It is narrated on the authority of Abu Huraira that he heard the Messenger of
Allah as saying: What would you do when the son of Mary would
descend and lead you? 185

.
It is narrated on the authority of Abu Huraira that the Messenger of Allah
observed: What would you do when the son of Mariam would descend
amongst you and would lead you as one amongst you?
183.
184.
185.

hadith 290.
Sahih Muslim: Book 1, hadith 291.
91

.
Ibn Abi Dhib on the authority of Abu Huraira narrated: Your leader
amongst you. Ibn Abi Dhib said: Do you know what the words: He would
lead as one amongst you mean? I said: Explain these to me. He said: He
would lead you according to the Book of your Lord and the Sunnah of your
Apostle. 186

-

-
.
.

.

.
Jabir b. Abdullah reported: I heard the Messenger of Allah say: A section
of my people will not cease fighting for the truth and will prevail till the
day of resurrection. He said: Isa, son of Mariam would then descend
and their commander would invite him to come and lead them in
prayer, but he would say: No, some amongst you are commanders over
some (amongst you). This is the honour from Allah for this
community.187
Note how the words are juggled:
and your imam is among you.
and lead you.
and would lead you as one amongst you.
5. The opening of Gog and Magog and the emergence of the

beast.
Lets us try to understand the Book of Allah, in isolation of the narrations
attributed to the Messenger of Allah: It should be said that those narrators
who narrate these hadiths to us are merely human beings, and such, they can
be right or they can be wrong. These narrations can be rightly attributed to
the Messenger of Allah. But they can be lies against the Messenger of
186.
187.

92
Allah. Fabricators have forged them before the era of compiling hadiths by
a century or two of the emigration. These hadiths have been transmitted
verbally between men.
If these narrations were rightly attributed to the Messenger of Allah, we will
find no contradictions and differences between them. But before we read
these verses which deals with the opening of Gog and Magog and the
emergence of the beast, we discover that these narrations contradict much,
many verses of the Book of Allah. The Book of Allah explains that the
Hour will come of a sudden and its portents have already passed before four
centuries:
them suddenly? But some of its portents (indications and signs) have
already come; and when it (actually) is on them, how can they benefit then
by their reminder? 188
This verse of the Book of Allah has placed human being in a position of
waiting for the Hour to come, more than four centuries:
do

they then await (anything) If we say that the Hour has many portents, then
automatically the Hour will come only after the events took place. We
cannot say: The Hour will come all of a sudden instead of: We are
waiting for the Hour awaiting its portents and signs
This is the position of this community today: The community is not waiting
for the Hour but the people are waiting for its portents and signs
Allah says in sourah al-Kahf in His Book:

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188.
Sourah 47, Muhammad, verse 18.
93
Until when he reached between two mountains he found before them a

people who scarcely understood a word. They said: O Dhul-Qarnain!
Verily Gog and Magog are doing great mischief in the land. Shall we then
pay you a tribute in order that you might erect a barrier between us and
them? He said: That in which my Lord had established me is better. So help
me with strength, I will erect between you and them a barrier. Give me
pieces of iron; then, when he had filled up the gap between the two
mountain-cliffs, he said: Blow; then when he had made them red as fire, he
said: Bring me molten copper to pour over them. So they could not scale it
or dig through it. 189
From the verses mentioned, it is evident that the people of Gog and Magog
were corrupters on earth. The people who did not understand requested
Dhul-Qarnain to build a wall between then and between Gog and Magog
and indeed he did it.
I believe the matter to be very natural
But those who have diseases in the hearts wished to slander the religion of
Allah and to repel from His path. So they imagine some illusionary images
of Gog and Magog. It was possible for them to lay their fabrications and
their illusions in the book of hadith.
We find many questions about Gog and Magog:
Where is the wall of Gog and Magog?
Are the Gog and Magog people like us?
Are the Gog and Magog Chinese or Russians?
When will open the wall of Gog and Magog?
Is the opening of the wall of Gog and Magog a sign of the Hour?
Let us reply to the following questions and the like by saying:
1. The existence of the wall of Gog and Magog is a truth of the
Quran. We believe in its existence without seeing it:

Who believe in the unseen and perform prayer, and spend out of what We
have provided for them. 190
Faith in the wall of Gog and Magog is a question of the unseen. All
those who have faith in the unseen have faith in the wall.
189.
190.
Sourah 18, al-Kahf, verses 93-97.

94
2. The wall of Gog and Magog is small, linking two mountains:

Then, when he had filled up the gap between the two mountain-cliffs, he
said: Blow. 191
The word
are two mountain-cliffs.

3. These two mountains formed two cliffs which is difficult to climb.
That what Allah says about the wall:

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Until, when he reached between two mountains, he found before them a
people who scarcely understood a word. 192
4. The wall of Gog and Magog has not been discovered until now.
May be it is buried under the earth. Many monuments and traces of
previous nations have been found buried under the earth.
5. Those people who could not understand a word, requested from
Dhul-Qarnain to build a wall which would protect them from the
attacks of Gog and Magog. They did not make a request to build a
wall so as to surround Gog and Magog in all directions and to
prevent them from communicating from the outer world. The
people of Gog and Magog are supposed to stay therein until the end
of time and the emergence of dajjal.
6. The people of Gog and Magog, who could not understand a word,
must have mingled with other nations and therefore became part of
these nations.
7. The narrations invented on the Messenger of Allah claimed that the
number of individuals of the Gog and Magog are in billions. This is
evident from the two hadiths reported in Sahih Muslim:

191.
192.
Sourah 18, al-Kahf, verse 96.

Ibid, verse 93.
95

.
And it would be under such conditions that Allah would reveal to Isa
these words: I have brought forth from amongst My servants such
people against whom none would be able to fight; you take these people
safely to Tur, and then Allah would send Gog and Magog and they
would swarm down from every slope. The first of them would pass the
lake of Tibering and drink out of it. And when the last of them would
pass, he would say: There was once water there. Isa and his
companions would then be besieged here that the head of the ox would
be dearer to them than one hundred dinars and Allahs Apostle, Isa,
and his companions would supplicate Allah, Who would send to them
insects and in the morning they would perish like one single person.
Allahs Apostle, Isa, and his companions would then come down to the
earth and they would not find in the earth as much space as a single
span which is not filled with their putrefaction and stench. 193

.
.

.

.
Narrated Abu Said: The Prophet said: Allah will say: O Adam! Adam
will reply: I respond to Your Calls, I am obedient to Your orders, and
all the good is in Your Hands! Then Allah will say (to Adam): Bring out
the people of the Fire. Adam will say: What are the people of the Fire?
Allah will say: Out of every thousand, nine hundred and ninety-nine.
At that time children will become hoary-headed and every pregnant
female will drop her load and you will see the people as if they were
drunk, yet not drunk; but Allahs punishment will be very severe. That
news distressed the companions of the Prophet too much, and they said: O
Allahs Messenger! Who amongst us will be that man? He said: Have the
193.
96
good news that one-thousand will be from Gog and Magog, and the one
(to be saved will be) from you. 194
8. It is stupid to say that they are billions of mankind trapped behind
the small wall (as it is understood from the hadith) and no satellite
has been able to discover them until now. They will not be liberated
from behind the wall until the wall is destroyed in the end of time.
They are therefore a sign among the sings of the resurrection.
9. The wall of Gog and Magog will not be destroyed until the day of
resurrection. It is a day when Allah will make nothing a wall. That
is the opening of Gog and Magog will accompany the day of
resurrection and it will not be a sign among the signs and portents.
Let us discuss the problem of the opening of Gog and Magog as mentioned
in the Quran, without taking into consideration the narrations attributed to
the Messenger of Allah. I alleged that these narrations are lies against the
Messenger of Allah!?
Allah says concerning the Gog and Magog:
U

% ' % U '
He said: This is a mercy from my Lord, but when the Promise of my Lord
comes, He shall level it down to the ground. And the Promise of my Lord is
ever true.
'

And on that Day, We shall leave them to surge like waves on one another;
and the Trumpet will be blown, and We shall collect them (the creatures) all
together. 195
To what does the expression refer in the verse?
No doubt, it is a day when Allah will make the wall level down to the
ground. It is the same day when Allah will leave human being as waves,
mingling with each other. It is the same day that the trumpet will be blown.
It is the same day when Allah will lower the level of the wall of Gog and
Magog. It is the same day that the trumpet will be blown as specified in the
verse.
194.
195.

Sourah 18, al-Kahf, verses 98-99.
97
In sourah al-Anbiya, Allah says:

U

And a ban is laid on every town which We have destroyed that they shall not
return.

%

Until, when Gog and Magog are let loose, they swoop down from every
mound.
And the true promise shall draw near. Then you shall see the eyes of the
disbelievers fixedly staring in horror. Woe to us! We were indeed heedless
of this - nay, but we were polytheists and wrong-doers. 196
The word
is mentioned twice in the Quran. One is in sourah al
Anbiya and the other is in sourah Yaa Sin:
And the Trumpet will be blown and behold from the graves they will come
out quickly to their Lord. 197
There is no doubt that the word
denotes the same meaning twice in

these verses, that is man will come out of the grave (earth) on the day of
resurrection.
As far as the subject of the verb
mention in the verse is concerned:

%

mound it refers to all mankind and not to Gog and Magog exclusively.
This is evident from the previous verse of this sourah which deals with a
town which Allah destroyed. These people did not return before the day of
resurrection:
196.
197.
Sourah 21, al-Anbiya, verses 95-97.

Sourah 36, Yaa Sin, verse 51.
98

U

And a ban is laid on every town which We have destroyed that they shall not
return.

%

mound.198
U
In verse 97 of sourah 21, al-Anbiya, the expression
is
mentioned. So what is the true promise which the verse made mention?
Allah says in verse 44 of sourah 7, al-Araf:
U

U
And the dwellers of Paradise will call out to the dwellers of the Fire
(saying): We have indeed found true what our Lord had promised us; have
you also found true, what your Lord promised?
The true promise is nothing but the reckoning, the rewards or punishment
and the paradise or hell, which will follow the blowing of the trumpet on the
day f resurrection.
It is evident that the opening of Gog and Magog is an event among the
events of the day of reckoning and is not a sign among its signs and portent
as narrated in the hadith of Sahih Muslim:

198.
Sourah 21, al-Anbiya, verses 95-96.
99

.
And it would be under such conditions that Allah would reveal to Isa
these words: I have brought forth from amongst My servants such
people against whom none would be able to fight; you take these people
safely to Tur, and then Allah would send Gog and Magog and they
would swarm down from every slope. The first of them would pass the
lake of Tibering and drink out of it. And when the last of them would
pass, he would say: There was once water there. Isa and his
companions would then be besieged here that the head of the ox would
be dearer to them than one hundred dinars and Allahs Apostle, Isa,
and his companions would supplicate Allah, Who would send to them
insects and in the morning they would perish like one single person.
Allahs Apostle, Isa, and his companions would then come down to the
earth and they would not find in the earth as much space as a single
span which is not filled with their putrefaction and stench. Allahs
Apostle, Isa, and his companions would then again beseech Allah, Who
would send birds whose necks would be like those of Bactrian camels
and they would carry them and throw them where Allah would will.
Then Allah would send rain which no house of clay or camels hairs
would keep out and it would wash away the earth until it could appear
to be a mirror. 199
Concerning the beast, its emergence and that it will talk to man, Allah says
in sourah 27, an-Naml, verse 82:
0 %

L
U

And when the Word (of torment) is fulfilled against them, We shall bring out
from the earth a beast for them, to speak to them because mankind believed
not with certainty in Our signs.

The word is a circumstance of time in the future. And the expression
U means happens to them. The word means the punishment of the
Hour.
199.
100

L

U

Until, when they see that which they were promised, either the torment or
the Hour, they will come to know who is worst in position, and who is
weaker in forces. 200
It is understood from the statement of Allah:

U that it
means the descent of the punishment on them or the Hour. It cannot be
before that. In other words, the beast will emerge and talk to people is
another event among the events of the Hour and it is not one of its signs, as
stated in the sayings attributed to the Messenger of Allah.
Whether the emergence of the beast coincides with the punishment which
will afflict mankind or it is among the events of the Hour, the sudden
happening of the Hour remains and we ignore which one is the true meaning
of the expression:
U .

L

U

But there are many evidences from which we can deduce that the expression
U means the Hour and not the punishment. But I do not
assert it. Ill draw your attention to the verse of sourah an-Naml and that of
sourah al-Zalzalah:
An-Naml
Al-Zilzaal
We shall bring out from the earth a

beast for them, to speak to them
202
200.
201.

And when the earth throws out its

burdens That Day it will declare
its information 203
101
As I said, I cannot assert it, but whether it means the Hour or the
punishment, this does not eliminate the possibility of the coming of the
Hour all of a sudden!

U

6. Emergence of a fire from Yemen, pushing people to the

place of assembly, is among the greater signs of the Hour.

.

Narrated Abu Huraira: The Prophet said: The people will be gathered in
three ways: those who will wish or have a hope and will have a fear;
those riding two on a camel or three on a camel or ten on a camel; the
rest of the people will be urged to gather by the fire which will
accompany them at the time of their afternoon nap and stay with them
where they will spend the night, and will be with them in the morning
wherever they may be then, and will be with them in the afternoon
wherever they may be then. 205
-
-

.

.

.

202.
203.
204.
205.

Sourah 99, al-Zalzalah, verse 2 & 4.
hadith 6848.
102

.

Hudhaifa b. Usayd al-Ghifari reported: Allahs Messenger came to us all of
a sudden as we were busy in a discussion. He said: What are you
discussing about? They said: We are discussing about the Last Hour.
Thereupon he said: It will not come until you see ten signs before and he
made a mention of the smoke, dajjal, the beast, the rising of the sun
from the west, the descent of Isa, son of Mariam, the Gog and Magog,
and land-slides in three places, one in the east, one in the west and one
in Arabia at the end of which fire would burn forth from Yemen, and
would drive people to the place of their assembly. 206
It is understood from the two hadiths if we assume they are sound that
people will be resurrected before the day of resurrection in three ways:
First way: Those who have a wish and hope also. These will go to the place
of assembly, obedient and volunteer, without compulsion or coercion. They
will have capacity and they will ride their animals without any constraint or
annoyance, as if nothing happens!
Second way: People will be confused but still there will be rooms for them:
Those riding two on a camel or three on a camel or ten on a camel... 207

Third way: Confusion will be extreme for man:
The rest of the people will be urged to gather by the fire which will
accompany them at the time of their afternoon nap and stay with them
where they will spend the night, and will be with them in the morning
wherever they may be then, and will be with them in the afternoon
wherever they may be then. 208
Is it possible for someone to sack or to sleep or to wake in the morning or
evening, seeing fire which will compel him to the place of assembly?
206.
207.
208.

hadith 6848.
hadith 6848.
103
Scientifically, to sack means to sleep in the middle of the day, with the
meridian of the like, before or after. To sleep means to sleep overnight.
If the people alive will be resurrected before the day of resurrection
according to these three ways, when will the dead be resurrected? Which of
the three ways will they be resurrected?
Why did the hadith mention camel and did not mention cars and
airplanes?
Is it not possible that some people will go to their place of assembly by cars
or airplanes?
Allah explains in His Book that He will gather man on the day of
resurrection and not before, as is mentioned in the two aforesaid hadiths.
Allah says:

U
And We shall gather them together on the day of resurrection on their faces,
blind, dumb and deaf. 209

U

5 U
On the day when the earth shall be cleft, from off them, they will come out
hastening forth. That will be a gathering, quite easy for Us. 210
o L

But whosoever turns away from My Reminder, verily, for him is a life of
hardship and We shall raise him up blind on the day of resurrection. 211
.

.

Narrated Aisha: Allahs Messenger said: The people will be gathered
barefooted, naked, and uncircumcised. I said: O Allahs Messenger! Will
209.
210.
211.
Sourah 17, al-Israa, verse 97.

Sourah 50, Qaf, verse 44.
Sourah 20, Taa Ha, verse 124.
104
the men and the women look at each other? He said: The situation will be
too hard for them to pay attention to that. 212
Hadiths pertaining to the horn of the devil:

Among the hadiths attributed to the Messenger of Allah, we have those
wherein he informed his companions of the unseen and we have the hadiths
pertaining to the horn of the devil.

.
.

Narrated Salims father: The Prophet stood up beside the pulpit and said:
Afflictions are there! Afflictions are there, from where the side of the
head of Satan comes out, or said: the side of the sun. 213

.
Ibn Umar reported that Allahs Messenger came out from the house of
Aisha and said: It would be from this side that there would appear the
height of unbelief that is where the horns of Satan appear. It means the
east. 214

Narrated Abdullah: The Prophet stood up and delivered a sermon, and
pointing to Aishas house, he said thrice: Affliction is here, and he
mentioned it three times, from where the side of the Satans head comes
out. 215
212.
213.
214.
215.
hadith 6844.
hadith 6938.
105

Salim b. Abdullah reported on the authority of his father that Allahs
Messenger, while turning his face towards the east, said: The turmoil
would appear from this side; verily, the turmoil would appear from this
side; verily, the turmoil would appear from this side - the side where
appear the horns of Satan. 216
If the horn of the devil was not mentioned in the hadiths attributed to the
Messenger of Allah and you have heard about the religion of the jews, the
nazarenes, the hindus and the buddhist which say the same thing, I adjure
you, what will you say about these religions?
Hadiths pertaining to announcement of good news to the

people of paradise and others will be in hell.
Among the hadiths attributed to the Messenger of Allah and which made
mention that he informed the companions of the unseen, we have the
hadiths pertaining to announcement of good news to the people of paradise
and at the same time, warning others of hell.
Allah says:

r
U

Say: I am not a new thing among the Messengers nor do I know what will
be done with me or with you. I only follow that which is revealed to me, and
I am but someone giving a warning. 217
.

.

216.
217.

Sourah 46, al-Ahqaf, verse 9.
106

.
.

.
Narrated Kharijah bin Zaid bin Thabit: Umme al-Ala an Ansari woman
who had given the pledge of allegiance to Allahs Messenger said: Uthman
bin Mazun came in our share when the Ansars drew lots to distribute the
emigrants (to dwell) among themselves. He became sick and we looked
after him till he died. Then we shrouded him in his clothes. Allahs
Messenger came to us, and I said: May Allahs mercy be on you, o Abu asSaib! I testify that Allah has honored you. The Prophet said: How do you
know that? I replied: I do not know, by Allah. He said: As for him, death
has come to him and I wish him all good from Allah. By Allah, though I
am Allahs Messenger, I neither know what will happen to me, nor to
you. Umme al-Ala said: By Allah! I will never attest the righteousness of
anybody after that. She added: Later I saw in a dream, a flowing spring for
Uthman. So I went to Allahs Messenger and mentioned that to him. He
said: That is his good deeds which are going on for him. 218
The Messenger of Allah neither knew what Allah will do with him, nor with
people. How can he announce some people of paradise and others, he
warned them of hell?
Allah says, talking to His Prophet:
5

Not for you is the decision; whether He turns in mercy to them or punishes
them; verily, they are the polytheists, disobedient, and wrong-doers. 219
If the Messenger of Allah did not have a decision concerning them, it means
that he did not know whether Allah will pardon them or will punish them.
How can he then differentiate between companions of paradise and he gave
them glad tidings, and the companions of hell and he warned them?

218.
219.

107
.

.

.

Narrated Abu Musa al-Ashari: The Prophet went out to one of the gardens
of Medina for some business and I went out to follow him. When he entered
the garden, I sat at its gate and said to myself: To day I will be the
gatekeeper of the Prophet though he has not ordered me. The Prophet went
and finished his need and went to sit on the constructed edge of the well and
uncovered his legs and hung them in the well. In the meantime Abu Bakr
came and asked permission to enter. I said: Wait till I get you permission.
Abu Bakr waited outside and I went to the Prophet and said: O Allahs
Prophet! Abu Bakr asks your permission to enter. He said: Admit him, and
give him the glad tidings of entering paradise. So Abu Bakr entered and
sat on the right side of the Prophet and uncovered his legs and hung them in
the well. Then Umar came and I said: Wait till I get you permission. The
Prophet said: Admit him and give him the glad tidings of entering
paradise. So Umar entered and sat on the left side of the Prophet and
uncovered his legs and hung them in the well so that one side of the well
became fully occupied and there remained no place for any-one to sit. Then
Uthman came and I said: Wait till I get permission for you. The Prophet
said: Admit him and give him the glad tidings of entering paradise with
a calamity which will befall him. When he entered, he could not find any
place to sit with them so he went to the other edge of the well opposite them
and uncovered his legs and hung them in the well. I wished that a brother of
mine would come, so I invoked Allah for his coming. Ibn al-Musayyib said:
I interpreted that as indicating their graves. The first three are together and
the grave of Uthman is separate from theirs. 220
220.
Sahih al-Bukhaari: Vol. 9 Book 88, hadith 217.
108
.
Imran b. Husain reported: Verily the Messenger of Allah said: Seventy
thousand men of my community would enter paradise without
rendering account. The companions said: Who would be those, Messenger
of Allah? He said: They would be those who neither practise charm, not
take omens, nor do they cauterise, but they repose their trust in their
Lord. 221

.

.

.

Narrated Anas bin Malik: The Prophet missed Thabit bin Qais for a period.
A man said: O Allahs Apostle! I will bring you his news. So he went to
Thabit and found him sitting in his house and bowing his head. The man
said to Thabit: What is the matter with you? Thabit replied that it was an
evil affair, for he used to raise his voice above the voice of the Prophet and
so all his good deeds had been annulled, and he considered himself as one
of the people of the fire. Then the man returned to the Prophet and told him
that Thabit had said: So-and-so. Musa said: The man returned to Thabit
with great glad tidings. The Prophet said to the man: Go back to him and
say to him: You are not from the people of the Hell Fire, but from the
people of Paradise. 222
221.
222.

109

.

.

Narrated Sad bin Abi Waqqas: I have never heard the Prophet saying about
anybody walking on the earth that he is from the people of Paradise except
Abdullah bin Salam. The following verse was revealed concerning him:
And a witness from the children of Israel testifies that this Quran is true.
He said: I do not know and Malik said: It is the verse or the hadith. 223
.

.

Narrated Abdullah bin Amr: There was a man who looked after the family
and the belongings of the Prophet and he was called Karkarah. The man
died and Allahs Messenger said: He is in the fire. The people then went to
look at him and found in his place, a cloak he had stolen from the war
booty. 224
-
-

.

Iyas reported on the authority of his father: We went along with Allahs
Messenger to visit a person suffering from fever. When I placed my hand
upon him, I said: By Allah! I have never seen, till this day, a person running
higher temperature than he. Thereupon Allahs Apostle, turning his face to
his companions, said: May I not inform you of a severer temperature
than this which these two persons would run on the Day of
Resurrection? And they were two hypocrites riding upon the camel
turning their back towards. 225
223.
224.
225.
Sourah 46, al-Ahqaf, verse 10. See Sahih al-Bukhaari: Vol. 5, Book 58,
hadith 157.
110
.
.

Jabir b. Abdullah reported that Allahs Messenger said: He who climbed
this hill, the hill of Murar, his sins would be obliterated as were
obliterated the sins of Bani Israel. So the first to take their horses were the
people of Banu Khazraj. Then there was a ceaseless flow of persons and
Allahs Messenger said to them: All of you are those who have been
pardoned except the owner of a red camel. We came to him and said to
him: You also come on, so that Allahs Messenger may seek forgiveness for
you. But he said: By Allah, so far as I am concerned, the finding of
something lost is dearer to me than seeking of forgiveness for me by your
companion (the Prophet), and he remained busy in finding out his lost
thing. 226
.
.

.

.

.

Narrated Abu Huraira: We were in the company of Allahs Messenger in an
expedition and he remarked about a man who claimed to be a Muslim,
saying: This is from the people of the fire. When the battle started, the
man fought violently till he got wounded. Somebody said: O Allahs
Messenger! The man whom you described as being from the people of the
fire fought violently today and died. The Prophet said: He will go to the
fire. Some people were on the point of doubting while they were in this
state, suddenly someone said that he was still alive but severely wounded.
226.
111
When night fell, he lost patience and committed suicide. The Prophet was
informed of that, and he said: Allah is Greatest! I testify that I am Allahs
slave and His apostle. Then he ordered Bilal to announce amongst the
people: None will enter paradise but a Muslim, and Allah may support this
religion even with a disobedient man. 227
Hadith pertaining to the hypocrites will see their Lord.

Among the hadiths of the unseen which contradict the Book of Allah
despite that it is accepted by the community, we find the hadiths concerning
the hypocrites who will see their Lord.

.
.

.
.

-
.

-

Abu Huraira reported: The people said to the Messenger of Allah:
Messenger of Allah! Shall we see our Lord on the day of resurrection? The
Messenger of Allah said: Do you feel any trouble in seeing the moon on
the night when it is full? They said: Messenger of Allah! No! He further
said: Do you feel any trouble in seeing the sun, when there is no cloud
over it? They said: Messenger of Allah! No! He said: Verily you would
see Him like this. Allah will gather people on the day of resurrection
and say: Let every people follow what they worshipped. Those who
worshipped the sun would follow the sun, and those who worshipped
the moon would follow the moon, and those who worshipped the devils
would follow the devils. This community alone would be left behind and
there would be hypocrites too amongst it. Allah would then come to
them in a form other than His own form, recognisable to them, and
would say: I am your Lord. They would say: We take refuge with Allah
from thee. 228
227.
228.
hadith 205.
112
If we accept, without any discussion, that the verses:

.
Some faces that Day shall be shining and radiant, looking at their
Lord 229 affirm that the believers will see Allah on the day of resurrection,
then the verse:
%
Nay! Surely they will be veiled from seeing their Lord that day
the same thing for the non-believers!?
230
denies
Allah proves the infidelity of the hypocrites in His Book when he says:

'

'

*
Then what is the matter with you that you are divided into two parties about
the hypocrites? Allah has cast them back because of what they have earned.
Do you want to guide him whom Allah has made to go astray? And he
whom Allah has made to go astray, you will never find for him any way.
They wish that you reject faith, as they have rejected faith, and thus that you
all become equal, like one another. 231
If we accept that the hypocrites will see their Lord that day, is not the hadith
attributing to Allah qualities which He does not deserve? Look at the
underline part of the hadith above.
Hadith of the intercession and he who says there is no God

but Allah will be removed from fire.
Among the hadiths of the unseen which go against the Book of Allah, we
have the hadith of intercession and that he who says there is no god but
Allah will be removed from the fire, even if he had not in his heart, faith
less than a mustard seed.

-

-

229.
230.
231.
Sourah 75, al-Qiyamah, verses 22-23.

Sourah 83, al-Mutaffifin, verse 15.
Sourah 4, an-Nisaa, verses 88-89.
113

.

.

.

.

Mabad b. Hilal al-Anazi reported: We went to Anas b. Malik through
Thabit and reached there while he was offering the forenoon prayer. Thabit
sought permission for us and we entered, and he seated Thabit with him on
his bedstead. He (Thabit) said to him (Anas b. Malik): O Abu Hamzah!
Your brothers from among the inhabitants of Basra ask you to narrate to
them the hadith of intercession. He said: Muhammad narrated to us: When
it would be the day of resurrection, some of the people would rush to
one another in bewilderment. They would come to Adam and say:
Intercede for your progeny. He would say: I am not fit to do this, but go
to Ibrahim for he is the friend of Allah. They would come to Ibrahim,
but he would say: I am not fit to do this, but go to Musa, for he is
Allahs Interlocutor. They would come to Musa, but he would say: I am
not fit to do this, but you should go to Isa, for he is the spirit of Allah
and His word. They would come to Isa, and he would say: I am not fit
to do this; you better go to Muhammad. They would come to me, and I
would say: I am in a position to do that.

.

I would go and ask the permission of my Lord and it would be granted
to me. I would then stand before Him and would extol Him with praises
which I am not able to do now, but with which Allah would inspire me,
then I would fall in prostration and it would be said to me: O
Muhammad, raise thy head, and say and it would be listened to; ask
and it would be granted, intercede and it would be accepted. I shall say:
My Lord, my people, my people!
114

.
.

It would be said: Go, and bring forth from it (Hell) him who has in his
heart faith equal to the weight of a wheat grain or a barley seed. I
would go and do that; then I would return to my Lord and extol Him
with those praises, then I would fall in prostration. It would be said to
me: O Muhammad, raise your head, and say and it would be heard;
ask and it would be granted; intercede and intercession would be
accepted. So I would say: My people! My people!
.

.

It would be said to me: Go and take out from it (Hell) him who has in
his heart faith equal to the weight of a mustard seed. I would go and do
that. I would again return to my Lord and extol Him with those praises.
I would then fall in prostration. It would be said to me: O Muhammad!
Raise your head: Say and you would be listened to; ask and it would be
granted; intercede and intercession would be accepted. I would say: My
Lord! My people! My people!

.
It would be said to me: Go, and bring out of the Fire him who has in his
heart as much faith as the smallest, smallest, smallest grain of mustard
seed. I would go and do that. 232
First: The hadith concerning the intercession contradicts the Book of Allah.
It is stipulated in the Book of Allah verses that contradict any category of
intercession on the day or resurrection, be it for the believers or nonbelievers.

L
232.
115
O you who believe! Spend of that with which We have provided for you,
before a day comes when there will be no bargaining, nor friendship, nor
intercession. And it is the disbelievers who are the wrong-doers. 233
. No one can pretend that

This is addressed to the believers:

denying the intercession here in specific for the wrong-doers and is not
generally applicable to the believers.
The second verse denying the intercession on the day of resurrection is:

And warn therewith those who fear that they will be gathered before their
Lord, when there will be neither a protector nor an intercessor for them
besides Him, so that they may fear Allah and keep their duty to Him. 234
Allah request His Prophet in this verse, to warn the believers and so no one
can pretend the intercession here apply to believers and not to hypocrites
With these two explicit verses in which there is a message to the believers
to the effect that there is no intercession of the day of resurrection, you will
find people coming to us and saying: Surely, there will be intercession on
the day of resurrection to the oppressed among the believers. Here it is
question of denying it for the non-believers!
All this happen because the believers give priority to ahaad hadiths, despite
that they contradict the Book of Allah and they are in opposition to it. So let
us ask them: Is everything in the two Sahihs books sound and authentic?
Unfortunately, they have given to these hadiths ahaad a greater status that
the Book of Allah

U
say! 235
233.
234.
235.

Sourah 17, al-Isra, verse 43.
116
Second: Intercession applies to this world and not to the hereafter.

e

intercession.236
Our scholars have tried to interpret these verses from the Book of Allah in
which intercession is mentioned, to defend those hadiths ahaad from the two
book of Sahih, to affirm that this intercession will really exist on the day of
resurrection. By this, they would mean that the Quran contains
contradictions and great differences. The Book of Allah is far from
differences, be they small ir great!

%

Do they not then consider the Qur'an carefully? Had it been from other than
Allah, they would surely have found therein many a contradiction. 237
Whoever reflects on the verses of the Book of Allah dealing with
intercession, will find that they can be divided into four categories:
First category: Verses that deny the existence of intercession on the last
day:

e

intercession.238
When the hearts will be choking the throats, and they can neither return
them (hearts) to their chests nor can they throw them out. There will be
236.
237.
238.

Sourah 4, an-Nisaa, verse 82.
117
neither friend nor intercessor for the wrong-doers, who could be given heed
to. 239

5

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And fear a Day (of Judgement) when a person shall not avail another, nor
will intercession be accepted from him nor will compensation be taken from
him. 240

And warn therewith those who fear that they will be gathered before their
Lord, when there will be neither a protector nor an intercessor for them
besides Him, so that they may fear Allah and keep their duty to Him. 241
%

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5

But remind with it lest a person be given up to destruction for that which he
has earned, when he will find for himself no protector or intercessor besides
Allah, and even if he offers every ransom, it will not be accepted from
him. 242

Verily, the Messengers of our Lord did come with the truth, now are there
any intercessors for us that they might intercede on our behalf? Or could
we be sent back so that we might do deeds other than those deeds which we
used to do? 243
239.
240.
241.
242.
243.

Ibid, verse 70.
118
U

Then He rose over the Throne. You have none, besides Him, as a protector
or helper or an intercessor. Will you not then remember? 244
5

U

And fear a day when no person shall avail another, nor shall compensation
be accepted from him, nor shall intercession be of use to him, nor shall they
be helped. 245

Now we have no intercessors. 246
Second category: Verses denying that the idolaters, as per their claim, will
have intercessors who will intercede for them to Allah
5

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Shall I take besides Him other gods? If the Most Gracious intends me any
harm, their intercession will be of no use for me whatsoever, nor can they
save me? 247

And they worship besides Allah things that harm them not, nor profit them,
and they say: These are our intercessors with Allah. 248

% % % %
No intercessors will they have from those whom they made equal with Allah
and they will reject and deny their partners. 249
244.
245.
246.
247.
248.
249.
Sourah 32, as-Sajdah, verse 4.

Sourah 26, ash-Shuara, verse 100.
Sourah 36, Yaa Sin, verse 23.
Sourah 30, ar-Rum, verse 13.
119
5
%

We see not with you your intercessors whom you claimed to be partners
with Allah. Now all relations between you and them have been cut off, and
all that you used to claim has vanished from you. 250
Third category: Verses mentioning intercession but there is no
presumption that indicates intercession will be on the last day and not in this
worldly life.

Who is he that can intercede with Him except with His Permission? He
knows what happens to them in this world, and what will happen to them in
the Hereafter. 251
5

And there are many angels in the heavens, whose intercession will avail
nothing except after Allah has given leave for whom He wills and is pleased
with. 252

Disposing the affair of all things! No intercessor except after His Leave.
That is Allah, your Lord; so worship Him. Then, will you not remember? 253
He knows what is before them, and what is behind them, and they cannot
intercede except for him with whom He is pleased. And they stand in awe
for fear of Him. 254
250.
251.
252.
253.
254.

Sourah 53, an-Najm, verse 26.
Sourah 21, al-Anbiya, verse 28.
120

So no intercession of intercessors will be of any use to them. 255

5

Whosoever intercedes for a good cause will have the reward thereof, and
whosoever intercedes for an evil cause will have a share in its burden. 256

None shall have the power of intercession, but such a one as has received
permission from the Most Gracious. 257

And those whom they invoke instead of Him have no power of intercession except for those who bear witness to the truth knowingly, and they know. 258
In these verses of the Quran, there is a denial to the idolaters that they will
have intercessors who will intercede for them. Concerning the exception
made by the expression , there is no indication that it (intercession) is only
for the hereafter and not in this world.
Fourth category: Only two verses from the Book of Allah which can be
used by those arguers who pretend that there is presumption proving that it
is the day of resurrection.

On that day no intercession shall avail, except the one for whom the Most
Gracious has given permission and whose word is acceptable to Him. 259

255.
256.
257.
258.
259.
Sourah 74, al-Muddaththir, verse 48.

Sourah 20, Ta Ha, verse 109.
121
Intercession with Him profits not except for him whom He permits. So much
so that when fear is banished from their (angels') hearts, they (angels) say:
What is it that your Lord has said? 260
is in the present tense and

We note that in these two verses, the word
this indicates the day of resurrection which is in the future. However, the
words
and are in the past tense which means that it indicates the
life of this world (in the past). That is, the intercession granted by Allah to
the angels, the Prophets and the pious are applicable to the life of this world,
is the same intercession granted to the believers on the day of resurrection.
It will be beneficial for the believers and not for the wrong-doers.
The intercession in this world and Allah knows best is the seeking of
forgiveness by the Prophets, the pious and the angels for people, to make
supplication and to pray for them. The believers will benefit from that on
the day of resurrection but not the infidels.
The statement of Allah confirms the meaning which we mentioned:

%
U

U
Those who bear the Throne and those around it glorify the praises of their
Lord, and believe in Him, and ask forgiveness for those who believe saying:
Our Lord! You comprehend all things in mercy and knowledge, so forgive
those who repent and follow Your Way, and save them from the torment of
the blazing Fire! 261
And the statement of Allah:

Nearly the heavens might be rent asunder from above them: and the angels
glorify the praises of their Lord, and ask for forgiveness for those on the
earth. Verily, Allah is the Oft-Forgiving, the Most Merciful. 262
260.
261.
262.
Sourah 34, Sabaa, verse 23.

Sourah 42, ash-Shuraa, verse 5.
122
The seeking of forgiveness by the angels for the believers in this world life
is in fact their intercession which will benefit them on the day of
resurrection by the will of Allah. This is accordance with the statement of
Allah:
He knows what is before them, and what is behind them, and they cannot
intercede except for him with whom He is pleased. And they stand in awe
for fear of Him. 263
And Allahs statement:
5

And there are many angels in the heavens, whose intercession will avail
nothing except after Allah has given leave for whom He wills and is pleased
with. 264
So, the intercession which Allah grants permission to the angels and is fully
satisfied is the seeking forgiveness for the believers in the worldly life.
As far as the intercession of the Prophet for believers is concerned, it is
and Allah knows best seeking pardon for them in the life of this world.
This forgiveness will benefit only the believers and not the hypocrites. This
meaning is absolutely clear from the following verses of the Quran:
We sent no Messenger, but to be obeyed by Allah's Leave. If they, when they

had been unjust to themselves, had come to you and begged Allah's
Forgiveness, and the Messenger had begged forgiveness for them: indeed,
they would have found Allah All-Forgiving, Most Merciful. 265
263.
264.
265.
Sourah 21, al-Anbiya, verse 28.

Sourah 53, an-Najm, verse 26.
123
U
Take alms from their wealth in order to purify them and sanctify them with
it, and invoke Allah for them. Verily! Your invocations are a source of
security for them; and Allah is All-Hearer, All-Knower. 266

Whether you ask forgiveness for them or ask not forgiveness for them - if
you ask seventy times for their forgiveness - Allah will not forgive them
because they have disbelieved in Allah and His Messenger. And Allah
guides not those people who are rebellious, disobedient to Allah. 267

It is equal to them whether you ask forgiveness or ask not forgiveness for
them, Allah will never forgive them. Verily, Allah guides not the people who
are the rebellious, disobedient to Allah. 268
Third: We should note the explicit contradiction between the essences
(matn) of the hadith. It is evident from the beginning of the hadith that
people will go to Adam and then the prophets after him, in order to seek
intercession near them, before the servants are judged, before the people of
hell enter it and the inhabitant of paradise enter it.

.

When it would be the day of resurrection, some of the people would
rush to one another in bewilderment. They would come to Adam and
say: Intercede for your progeny.
In the end of the hadith, we see that the Muslim will be taken out of hell:

.
266.
267.
268.

Ibid, verse 80.
Sourah 63, al-Munafiqun, verse 6.
124
Will the Muslims get out of hell before they enter it?
Another contradiction in the hadith concerning the offspring of Adam will
come to him first and then to the other prophets in order that they intercede
for them:
Intercede for your progeny
When people will come to the Prophet Mohammad, he will agree to

intercede for them, an intercession that will be to all the offspring of Adam:
They would come to me, and I
would say: I am in a position to do
that.
But the Messenger of Allah will intercede only for his community and he
will say:
My Lord! My people! My people!
Fourth: From the hadith, it is understood that the Messenger of Allah will
take out from hell anyone who has in his heart as much faith as the smallest,
smallest, smallest grain of mustard seed.

.
As for the one who said: there is no god but Allah, and there is not in his
heart, faith as the smallest, smallest, smallest grain of mustard seed, Allah
takes the responsibility of taking him out of fire:
269.
270.

125

By my Power, and my Majesty, and by My Supremacy, and by My
Greatness, I will take out of hell whoever said: None has the right to be
worshipped except Allah. 271
Do we understand from this hadith that Allah will take the hypocrites out of
hell?
L

When the hypocrites come to you, they say: We bear witness that you are
indeed the Messenger of Allah. Allah knows that you are indeed His
Messenger, and Allah bears witness that the hypocrites are liars indeed. 272
O Messenger! Let not those who hurry to fall into disbelief grieve you, of
such who say: We believe, with their mouths but their hearts have no
faith. 273
Allah says concerning the hypocrites:

Verily, the hypocrites will be in the lowest depth of the fire; no helper will
you find for them. 274
Do we deduce from this hadith that: Faith has its place on the tongue and
infidelity does not harm the heart provided the tongue believes!? Who says
such a thing? He who says so is worst than the murjiah who said: Faith has
its place in the heart and there is no harm of infidelity on the tongue as long
as the heart has faith!?
271.
272.
273.
274.

Sourah 63, al-Munafiqun, verse 1.
126
Fifth: Allah says:

'

'
U

And they say: The fire shall not touch us but for a few numbered days. Say:
Have you taken a covenant from Allah, so that Allah will not break His
Covenant? Or is it that you say of Allah what you know not?

'

Yes! Whosoever earns evil and his sin has surrounded him, they are
dwellers of the fire; they will dwell therein forever.

'

And those who believe and do righteous good deeds, they are dwellers of
paradise, they will dwell therein forever. 275
Though it is the people of the scriptures who said:

And they say: The fire shall not touch us but for a few numbered days.
But the reply to this argument comes to include all the responsible ones
among men and djinns:

'

Yes! Whosoever earns evil and his sin has surrounded him, they are
dwellers of the fire; they will dwell therein forever.
Allah says:
Yes! Whoever earns evil proves that it is general and it comprises men and
the djinns. If only the people of the scriptures were aimed at here, the word
must have come after the word 5 to prove this.
275.
Sourah 2, al-Baqarah, verses 80-82.
127
Allah further says:
'
5

It will not be in accordance with your desires, nor those of the people of the
Scripture, whosoever works evil, will have the recompense thereof, and he
will not find any protector or helper besides Allah. 276
Allah says again:
% U

Is then one against whom the Word of punishment is justified? Will you
rescue him who is in the Fire? 277
Will the Prophet save from hell whoever has faith to the smallest, smallest,
smallest grain of mustard seed in his heart, as stipulated in the hadith??
276.
277.

Sourah 39, az-Zumar, verse 19.
128
Chapter 4
Stoning to death of the adulterer is
contradictory to the Book of Allah
Allah says in the verse of sourah an-Nur:

5

A sourah which We have sent down and which We have enjoined, and in it
We have revealed manifest verses that you may remember. 278
The most astonishing thing is that the enemies of Allah aim at the sourah
itself, at its explicit verses and clear, without doubt, to make doubt among
the Muslims and to change orders that are made, such as commands, laws
and limits set by Allah and to make the Muslims doubt their religion.
In the second verse of the same sourah, Allah says:

U
The fornicators, man and women, flog each of them with a hundred stripes.
Let not pity withhold you in their case, in a punishment prescribed by Allah,
if you believe in Allah and the Last Day. And let a party of the believers
witness their punishment. 279
%

The fornicators, man and women, flog each of them with a hundred
stripes is an explicit verse that can be seen by anyone who has a heart.
Allah did not say that the woman and the man committing fornication must
not be a chaste to be flog, each of them, with a hundred stripes. But He says:
to prove the general meaning of fornication, be it chaste or
not, married or virgin: flog each of them with a hundred stripes.

Allah never says:
The fornicators, man and woman, who are not chaste, flog each of them
with a hundred stripes and the fornicators, man and woman, who are
chaste, stone them to death!!!
278.
279.
Sourah 24, an-Nur, verse 1.

Ibid, verse 2.
129
Then come verses 6-9 of the same sourah to deals with the same subject,
and concerning chaste women themselves, who are accused by their
husband, of committing adultery:

And for those who accuse their wives, but have no witnesses except
themselves, let the testimony of one of them be four testimonies by Allah that
he is one of those who speak the truth.

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L
And the fifth testimony should be the invoking of the curse of Allah on him if
he be of those who tell a lie.

L

But it shall avert the punishment from her, if she bears witness four times by
Allah, that he is telling a lie.

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And the fifth testimony should be that the wrath of Allah be upon her if he
speaks the truth. 280
: To what punishment is the verse referring?

There is no doubt that it is talking about the same punishment mentioned in
the verse 2 of the same sourah.
U : The two verses both speak of the same

subject, in the same place.
In other words, the punishment inflicted on the chaste woman who commits
adultery is the same punishment mentioned in the second verse of the same
sourah:
U
And let a party of the believers witness their punishment 281 which is one
hundred stripes. It is not the stoning to death as narrated by the hadiths
280.
281.
Ibid, verses 6-9.

Ibid, verse 2.
130
attributed to the Messenger of Allah, compiled in books of hadith, which

were accepted by the community, giving judgment according to them and
leaving aside the judgment which Allah has revealed.
Allah says in sourah an-Nisaa:

0

U

And whoever of you have not the means wherewith to wed free, believing
women, they may wed believing girls from among those whom your right
hands possess, and Allah has full knowledge about your Faith; you are one
from another. Wed them with the permission of their own folk and give them
their dowry according to what is reasonable; they should be chaste, not
committing illegal sex, nor taking boy-friends. And after they have been
taken in wedlock, if they commit illegal sexual intercourse, their punishment
is half that for free women. This is for him among you who are afraid of
being harmed in his religion or in his body; but it is better for you that you
practise self-restraint, and Allah is Oft-Forgiving, Most Merciful. 282
From this verse, we understand that the slave woman, when she is chaste,
then commits adultery, should receive half the punishment of the chaste free
woman.
But which punishment is the verse referring to? No doubt, it is dealing with
the same punishment as mentioned in sourah an-Nur: one hundred stripes!
Why should she receive half of the punishment of the free woman and not
half of the stoning to death? Why do we apply on the married slave woman
half the punishment of the free maiden and do not apply half of the
punishment of the free married woman? Is she not considered as married?
Al-Qurtubi said, commenting this verse:
The command for us is that when the slave woman commits adultery while
she is chaste, she receives the punishment according to the Book of Allah
(that is half the punishment of the free woman). But when she commits
adultery and she is not chaste, she is punished according to the hadith of
282.
131
the Prophet and there is no stoning in her case, because stoning has not
been halved!!
We say it again: The verses of sourah an-Nur are explicit, that is they do no
contain doubts:

5

A sourah which We have sent down and which We have enjoined, and in it
We have revealed manifest verses that you may remember. 283
The verses of sourah an-Nur are explicit and do not make a difference
between punishment of a married woman or not. Both bear the same kind of
punishment:

U
Whoever says that the married woman who commits adultery is stoning
should bear in mind that he is stating that the verses of sourah an-Nur are
not explicit. This cannot be stated by someone who has faith to the size of
the atom in his heart.

U
Glorified and Exalted be He! High above that they say! 285

%
'

In my opinion, the question of stoning existed in the Jewish code. The
Messenger of Allah approved of it in the beginning. Then it was abrogated
by the striping mentioned in sourah an-Nur.
283.
284.
285.
286.

Ibid, verse 2.
Surah 4, an-Nisaa, verse 82.
132
Al-Qardawi said: I have three proofs concerning this statement:

1. Allah says:

U
And after they have been taken in wedlock, if they commit illegal sexual
intercourse, their punishment is half that for free women. 287
Stoning is a punishment that cant be halved. It is thus confirmed that the
punishment mention in the verse is the same punishment mention in the
verse of sourah an-Nur:
U
And let a party of the believers witness their punishment. 288
2. It is narrated in Sahih al-Bukhaari that Abdullah ibn Aufa
questioned about stoning. Was it a question that came after the
revelation of the verse in sourah an-Nur or before? I dont know!
But it is most probable that the punishment of stoning was before
the revelation of the verse in sourah an-Nur and thus it abrogates
it.
3. The hadith on which they depend and said: It was a command of
the Quran and then the reading was abrogated and the law
remained, is not something acceptable to the mind. Why was the
reading abrogated and the law remained? What is said: It was
before in his pages and a domesticated animal ate it; is not
logical!?
How can the enemies of Allah among the Jews introduce the concept of
stoning, while it was in the code of the Jews and it is definitely outside the
Divine laws? Only the priests among the Jews compiled it in their books
after they had changed the word of Allah, the Torah, which Allah revealed
to his prophet Musa!
Why were the enemies of Allah not able to introduce it in the Shariah
through the Book of Allah? Because Allah has taken the responsibility of
guarding His Book from falsifications, alterations, shortages and increases?
Having access to the Sunnah of the Prophet was possible and vast. So they
modified, changed, added to and removed from it. The Muslims are
inattentive and negligent! It is easier to kill at one time and to go behind the
pleasure at another time! The enemies of Allah had access to the Sunnah of
287.
288.

Ibid, verse 2.
133
the Prophet at a time when it was not compiled. It was transmitted verbally
among man. It was therefore an opportunity for them to repeal to the
Sunnah of the Prophet, thus changing it, and introducing in it things as they
desire.
We will study and analyse if Allah wills certain hadiths which mention
stoning to death.
First, hadith of Ubadah ibn as-Swamit, who said: The Messenger of Allah
said:
.

Ubadah b. as-Swamit reported that whenever Allah's Apostle received
revelation, he felt its rigour and the complexion of his face changed. One
day revelation descended upon him, he felt the same rigour. When it was
over and he felt relief, he said: Take from me. Verily Allah has ordained
a way for them: (When) a married man (commits adultery) with a
married woman and an unmarried man with an unmarried woman,
then in case of married (persons) there is (a punishment) of one
hundred lashes and then stoning (to death). And in case of unmarried
persons, (the punishment) is one hundred lashes and exile for one
year. 289
It is evident that this hadith is talking about the verse revealed in sourah anNasai:

U

And those of your women who commit illegal sexual intercourse, take the
evidence of four witnesses from amongst you against them; and if they
testify, confine them to houses until death comes to them or Allah ordains
for them some way. 290
289.
290.

134
While discussing this hadith, we must note the following points:

1. The verse of the Quran is talking about women only and absolutely
no mention of men is made, while the hadith talks about women in
the beginning, then talks about man and women in a non-logical
way, so-much-so that someone listening to the verse will feel that it
is talking about man and women.
2. In the hadith, it is mentioned:

(When) a married man (commits adultery) with a married
woman and an unmarried man with an unmarried woman, then
in case of married (persons) there is (a punishment) of one
hundred lashes and then stoning (to death). And in case of
unmarried persons, (the punishment) is one hundred lashes and
exile for one year. 291
What will happen if a married man or woman commits adultery
with an unmarried man or woman or vice versa?
3. The hadith proves that if an unmarried woman commits adultery,
she received hundred stripes and then is exiled for one year. But the
exile of an unmarried woman for a year is not acceptable to a sound
mind. This will help her to commit other sins because there will be
no one to look after her, to spend for her and to protect her from
falling in the trap of strangers.
Therefore the guardian also must be exiled for a sin which he has not
committed so as to guard and protect her from shameless acts even if he has
to abandon his family.
On account of this, we find the jurists have different opinion concerning the
stripes and the relegation:
Ar-Razi said in this exegete:
As-Shafii said that the punishment of stripes and relegation must be done
together for an unmarried woman. Abu Hanifah said: She is punished by
the stripes. As for relegation, it depends of the opinions of the imam. Malik
said: Man is to receive stripes and relegate while a woman receives
punishment but does not relegate.
Likewise, they differ concerning the combination of stripes and stoning.
The majority of the jurists consider that such a combination is not possible.
All the hadiths in which they pretend that the Messenger of Allah has
291.
135
ordered it do not contain the stripes and the stoning (that is the hadiths are
self-contradictory). In order to get out of this difference, they have recourse,
as usual, to the idea of abrogation (abrogating and abrogated), and of
course, eliminating the possibility of the hadiths being fabricated.

%

Had it been from other than Allah, they would surely have found therein
many a contradiction. 292
Allah says:

Or Allah ordains for them some way 293 that is a way of relief or salvation,
such as repentance or others. Death cannot be a way of stoning in her case.
On the contrary, it is a way on her and not to her.
On this subject, ar-Razi mentioned in his great exegete that Abu Muslim alAsbahani said: Those who say that this verse was revealed in connection
with adultery interpret the statement of Allah:

Or Allah ordains for them some way 294 by saying that it is stripes, stoning
and relegation. This is not possible because these things are against them
and not to them.
The commentators have different views concerning the verse:

And those of your women who commit illegal sexual intercourse 295 and
the majority of the jurists are of the opinion that this means adultery
between a man and a woman. They build their opinion on a hadith classified
as ahaad, which is doubtful in itself. In other words, they do not consider
the possibility of the hadith being fabricated, despite that it contradicts the
Book of Allah. They only consider the chain of narrators of the hadith and
not its essence.
292.
293.
294.
295.

136
Certain commentators consider that this verse refers to lesbianism between

two women, based on the theory that the verse talks only about women:

U

And those of your women who commit illegal sexual intercourse, take the
evidence of four witnesses from amongst you against them; and if they
testify, confine them to houses until death comes to them or Allah ordains
for them some way 296 where in the following verse, they (men and women)
are mentioned directly:

And the two persons among you commit illegal sexual intercourse, hurt
them both. And if they repent and do righteous good deeds, leave them
alone. Surely, Allah is Ever All-Forgiving and Most Merciful. 297
As it is known, the relative pronoun
indicates both a male and a
female. The first verse speaks about women () , the second about men
(
) . Please note also the difference in punishment in both verses. In the
first verse, the punishment is confinement to the houses until death comes to
them or Allah ordains for them some way. In the second verse the
punishment is hurting ( ) . If both verses were talking about the same
subject, then why is there a difference in the punishment?
In his great book of interpretation of the Quran, al-Fakhr ar-Razi said:
Second issue: Concerning the meaning of the verse:

And those of your women who commit illegal sexual intercourse
have two sayings:
296.
297.
298.

Ibid, verse 16.
298
we
137
(1) The meaning is fornication (adultery). This is so because if a woman is

attributed to fornication, no one can do anything until four witnesses
among the Muslims testify that she has committed the act of
fornication. When they testify it, she is confined to the house until
death comes to her or Allah ordains for her some way. This is the
saying of the majority of the commentators.
(2) It is the choice of Abu Muslim al-Asbahani, that the verse:

And those of your women who commit illegal sexual intercourse
means lesbianism and their punishment is confinement to the house.
And Allahs statement:

And the two persons among you commit illegal sexual intercourse
means the people of homosexuality (the homosexual). Their
punishment is hurting them both verbally and practically. The meaning
of the verse in sourah an-Nur: fornication between a man and a
woman and their punishment for the unmarried woman is stripes, in
case of the married one it is stoning. Abu Muslim made allegation in
several ways:
The statement

is particular to women
is particular to men because

and the statement
the personal pronoun

is exceptionally to man. If you say: Why is
it not possible for the word

to denote both male and female
despite that it is used most for male? We say: If such is the case, then
the females should not have been mentioned before. Being given that
they were mentioned here and then the statement

is mentioned, the possibility is eliminated.

Second, the hadith of Ibn Abbas who said:
138
.

Abdullah b. Abbas reported that Umar b. al-Khattab sat on the pulpit of
Allahs Messenger and said: Verily Allah sent Muhammad with truth and
He sent down the Book upon him, and the verse of stoning was included in
what was sent down to him. We recited it, retained it in our memory and
understood it. Allahs Messenger awarded the punishment of stoning to
death and, after him, we also awarded the punishment of stoning, I am
afraid that with the lapse of time, the people (may forget it) and may say:
We do not find the punishment of stoning in the Book of Allah, and thus go
astray by abandoning this duty prescribed by Allah. Stoning is a duty laid
down in Allahs Book for married men and women who commit adultery
when proof is established, or it there is pregnancy, or a confession. 299
Let us see in hadiths, the verse in the Book of Allah which they pretended
that its reading was abrogated and its law remains:
Ubay ibn Kab reported: The number of verses in sourah al-Ahzab was
equal to that of sourah al-Baqarah. And there was in it the verse: the old
man and woman, when they commit fornication, you should definitely stone
them to death. 300

:
:
:

.
Zurr ibn Hubaish said: I met Ubay ibn Kab and I said to him: Verily, Ibn
Masud scraped the two sourah called muawwathatain from the masahifs
and he said: Do not include in the Quran that which do not form part of it.
299.
300.
hadith 4194.
Ibn Hibban and al-Hakim, number 3565.
139
Ubay said: We informed the Messenger of Allah and he said to us that

which we are saying: How many verses do you count in sourah al-Ahzab? I
said: Seventy three. Ubay said: By Allah whom I swear, its verses are equal
to the verses of sourah al-Baqarah. We have read in it the verse of stoning to
death: The old man and woman, definitely stone them to death as a
punishment from Allah for Allah is Powerful and Wise.
:

:
:

:

L
U

Ubay ibn Kab reported: How do you read sourah al-Ahzab or how do you
count it? I said: Seventy three verses. He said: Thats all! I have seen that it
is equivalent to sourah al-Baqarah. We read in it: The old man and woman,
when they commit fornication, you should definitely stone them to death as
a punishment from Allah and Allah is all-Knowing, Wise. 301
:

Umar ibn al-Khattab said: Beware that you be destroyed because of the
verse of stoning to death. Someone will say: We do not find any limit in the
Book of Allah. The Messenger of Allah stoned to death and we did the
same. By him in whose hand is my soul! If the people were not to say that
Umar has added in the Book of Allah, no doubt, I would have written it:
The old man and woman, when they commit fornication, you should
definitely stone them to death for we have read the verse.
So the verse which they pretend to have been in the Book of Allah and the
companions have read it, have understood it and have memorized it, and
they also pretend that the Messenger of Allah had stoned to death and the
companions did the same, is:

L

The old man and woman, when they commit fornication, you should stone
them to death, as a punishment from Allah and Allah is Powerful and Wise.
301.
Sunan an-Nasai: hadith 7141; Sahih Ibn Hibban: Vol. 6, hadith 441 and
4412; al-Mustadrak: Vol. 2, hadith 415 and Vol. 4, hadith 3589;
Muswannaf Abdur Razzaq: Vol. 3, hadith 5990.
140
In another version, it is said:
And Allah is All-Knowing, Wise.
We should definitely discuss these hadiths and note the following:

A. The word Sheikh in the Quran does not indicate the unmarried man.
It simply indicates the old man with an advanced age:

She said: Woe unto me! Shall I bear a child while I am an old woman, and
here is my husband an old man? Verily! This is a strange thing! 302
L

They said: O ruler of the land! Verily, he has an old father; so take one of
us in his place. Indeed we think that you are one of the good-doers. 303

U
And when he arrived at the water of Madyan, he found there a group of men
watering (their flocks), and besides them he found two women who were
keeping back (their flocks). He said: What is the matter with you? They
said: We cannot water (our flocks) until the shepherds take (their flocks).
And our father is a very old man. 304

U

o 0
0
It is He, Who has created you from dust, then from a mixed semen, then
from a clot, then brings you forth as an infant, then (makes you grow) to
reach the age of full strength, and afterwards to be old (men and women) -
302.
303.
304.
Sourah 11, Hud verse 72.

Sourah 28, al-Qasass, verse 23.
141
though some among you die before - and that you reach an appointed term
in order that you may understand. 305
This is why we find the fabricators of hadiths never find a choice but to
recognize that the word sheikh indicates an old man, advanced in age. It
does not indicate a young unmarried man. We find that, at times, they
attributed this saying to Umar ibn as-As, at other times, they attributed it
to Umar ibn al-Khattab and still at other times, they attributed it to the
companion of Wahy, Zaid ibn Thabit.
B. As the word sheikh indicates an old man, in advanced age, the word
used for a woman is and not ?

She said: Woe unto me! Shall I bear a child while I am an old woman, and
here is my husband an old man? Verily! This is a strange thing! 306
We never discuss abrogation in the Quran. This subject is much more than
our discussion. But what is of interest to us is the subject of abrogation of
the reading of certain verses and the existence of the rule. So we say:
1. Why is the reading of a verse in the Quran abrogated and the rule
remains? While they pretend that the rules of certain verses of the
Quran are abrogated and the readings remain existent? Why is it not
possible to abrogate both the reading and the rules of verses from the
Quran? Why the wording of the verses does not remain existent with
the rules also?
2. The gradual revelation of the laws and rules of the Quran do not
indicate that the rule of a verse has been abrogated and the reading
remains existent!? It is stated that the rule of the verse:

L
O you who believe! Approach not the prayer when you are in a drunken
state until you know of what you utter, 307 is abrogated, that is, it is
permissible to the Muslim tom pray while he is in a drunk state.
305.
306.
307.

Sourah 11, Hud, verse 72.
142
The prohibition of alcoholic drink (wine etc.) in the verse:

O you who believe! Intoxicants, gambling, al-Ansab, and arrows for seeking
luck or decision are an abomination of Satan handiwork. So avoid that in
order that you may be successful. 308 does not mean that the rule is
abrogated by the previous verse!! This situation has encouraged some to say
that the verse which abrogates is called verse of the sword and it has
abrogated more than hundred verses from the Book of Allah. It is a verse
which invites people to deal with others with tolerance, wisdom, such as the
statement of Allah:

U
U

Invite to the Way of your Lord with wisdom and fair preaching, and argue
with them in a way that is better. Truly, your Lord knows best who has gone
astray from His Path, and He is the Best Aware of those who are guided. 309
L

5

U

So, because of their breach of their covenant, We cursed them and made
their hearts grow hard. They change the words from their (right) places and
have abandoned a good part of the Message that was sent to them. And you
will not cease to discover deceit in them, except a few of them. But forgive
them and overlook their misdeeds. Verily, Allah loves the good-doers. 310

U
308.
309.
310.

Sourah 16, an-Nahl, verse 125.
143
There is no compulsion in religion. Verily, the right path has become

distinct from the wrong path. Whoever disbelieves in false gods and believes
in Allah. Then he has grasped the most trustworthy handhold that will never
break. And Allah is All-Hearer, All-Knower. 311
The rule of all these verses are considered by some as abrogated. They are
abrogated by what they call the verse of the sword. They have fabricated
a hadith to support their sayings and they pretend that the Messenger of
Allah has said:

.
I have been ordered to fight against the people until they testify that
none has the right to be worshipped but Allah and that Muhammad is
Allahs Messenger and offer the prayers perfectly and give the
obligatory charity, so if they perform that, then they save their lives
and property from me except for the right of Islam and then their
reckoning will be done by Allah. 312
They have caused much greater harm to the religion of Allah by making
such statement; so-much-so that many people have turned away from the
religion of Allah, considering it inviting people to kill and assassinate. It is a
religion that has been propagated by the sword. Many Muslims are still are
working with the sword to kill people based on their understanding of this.
The verse which they call the verse of the sword, that is:

%
%
Then when the sacred months have passed, then kill the polytheists
wherever you find them, and capture them and besiege them, and lie in wait
for them in each and every ambush. But if they repent and perform prayer
and pay the poor due, then leave their way free. Verily, Allah is OftForgiving, Most Merciful. 313
311.
312.
313.

hadith 31.
144
This verse speaks of the killing of the polytheists who transgressed the pact
which they made with the Prophet and the Muslims. They were about to
expulse the Messenger and they started to kill the Muslims at first. This
verse does not speak of killing all the polytheists. For this reason, Allah
made mention of the following verse in the same sourah (at-Tawbah), and it
speaks of the same subject which the verse of the sword speaks:

Will you not fight a people who have violated their oaths and intended to
expel the Messenger while they did attack you first? Do you fear them?
Allah has more right that you should fear Him if you are believers. 314
Allah has ordained killing only to defend the Muslims and the enmity they
were facing. He never ordained the Muslims to start enmity with people.

And fight in the Way of Allah those who fight you, but transgress not the
limits. Truly, Allah likes not the transgressors. 315
It is very strange how they could say that this verse is abrogated by the
statement of Allah:

Then kill the polytheists wherever you find them 316
Commenting this verse, Ibn Kathir said:
Abu Jafar ar-Razi reported from ar-Rabi ibn Anas who reported from Abu
al-Aliya concerning the statement of Allah:

And fight in the Way of Allah those who fight you 317 and he said: This is the
first verse revealed concerning fighting in Medina. When it was revealed,
the Messenger of Allah fought those who fought him and avoided those
who avoided him until the revelation of sourah baraa (at-Tawbah). Abdur
314.
315.
316.
317.
Ibid, verse 13.

145
Rahman ibn Zaid ibn Aslam even said: This is abrogated by the statement
of Allah:

Then kill the polytheists wherever you find them 318
To those who say that this verse is abrogated, we say: Did Allah hate the
transgressors at the beginning of the call and then He loves them!? Glory be
to Allah for lies that they are saying! It is a great calamity! What calamity!
To Allah we belong and to Him is our return!
When the companions conquered the world, the east and the west, the saw
many polytheists: the magis, the hindus and the buddhists. No one of them
showed an interest in entering the religion of Allah. But they did not fight
any of them. The companions did not say that the verse of the sword
abrogated the other verses which call for the non-aggression to people. If
they said such a thing, they would have fought all the polytheists living in
the countries they conquered!
Consider the magnitude of harm they caused to the religion of Allah when
they said that there is abrogation? They said that when Islam was weak, it
ordered the call to Allah in a gentle persuasion and not transgression and
enmity. But when it became strong, they started to accept only the sword!
To Allah we belong and to Him is our return!!!
The verses on which depends he who says that there is abrogation, says that
a verse has been replaced by another and that there is no complete erasure:
% U

Whatever a verse do We abrogate or cause to be forgotten, We bring a
better one or similar to it. Know you not that Allah is able to do all
things? 319

U

L

And when We change a verse in place of another - and Allah knows best
what He sends down - they say: You are but a forger. Nay, but most of them
know not. 320
318.
319.
Tafsir Ibn Kathir: Vol. 1, page 195.

146
So what is the verse which Allah has revealed in place of the verse of
stoning?
If sourah al-Ahzab is equal to sourah al-Baqarah, then it became seventy
verses after abrogation, what is the proportion of the rest of the Quran that
has been abrogated? Is this not a saying that tries to harm the religion of
Allah? How do we understand the statement of Allah:

Verily, it is We Who have sent down the Qur'an and surely, We will guard
it. 321

Move not your tongue concerning the Qur'an to make haste therewith.
5 U
It is for Us to collect it and to give you the ability to recite it. 322
Al-Albani said in his book entitled Series of authentic hadiths: 323
As for the hadith of Ubay, he reported it from Asim ibn Bahdala who
reported it from Zurr: Ubay ibn Kab said to me:
:

:
:

:

L
U

Ubay ibn Kab reported: How do you read sourah al-Ahzab or how do you
count it? I said: Seventy three verses. He said: Thats all! I have seen that it
is equivalent to sourah al-Baqarah. We read in it: The old man and woman,
when they commit fornication, you should definitely stone them to death as
a punishment from Allah and Allah is all-Knowing, Wise. 324
320.
321.
322.
323.
324.

Sourah 15, al-Hijr, verse 9.
Sourah 75, al-Qiyamah, verses 16-17.
Hadith no. 2913.
Sunan an-Nasai: hadith 7141; Sahih Ibn Hibban: Vol. 6, hadith 441 and
4412; al-Mustadrak: Vol. 2, hadith 415 and Vol. 4, hadith 3589;
Muswannaf Abdur Razzaq: Vol. 3, hadith 5990.
147
Al-Hakim said: Sound chain of narrators. And ath-Thahabi agreed with him
and it is as he said.
.
It was narrated that Aisha said: The verse of stoning and of breastfeeding
an adult ten times was revealed and the paper was with me under my pillow.
When the Messenger of Allah died, we were preoccupied with his death,
and a tame sheep came in and ate it. 325
This hadith is also reported by Imam Ahmad in his musnad with the
wording:

The verses of stoning and breastfeeding of the adult were revealed. It was
written on a piece of paper and was under my bed in my house. When the
Messenger of Allah complained of his disease, we were busy with his and
we had a sheep which entered and ate it. 326
Do you believe that a verse from the Book of Allah is abrogated by a sheep
or an animal? And when was that? After the death of the Messenger of
Allah, as proved by the narration of Abu Dawud and Ibn Majah?
This is not the sole narration which they pretend, that verses of the Book of
Allah were abrogated after the death of the Messenger of Allah. Muslim has
reported a hadith of Aisha that she said:

.

.

Aisha reported that it had been revealed in the Quran that ten clear
sucklings make the marriage unlawful, then it was abrogated by five
325.
326.
Sunan Abu Dawud: Vol. 3, Book 9, hadith 1944.

Musnad Ahmad.
148
sucklings and Allahs Apostle died and it was before that time (found) in
the Qur'an. 327
Is this statement not causing harm to the Book of Allah?
How should we understand the statement of Allah?

Verily, it is We Who have sent down the Qur'an and surely, We will guard
it. 328
Al-Qurtubi said, commenting the following statement of Allah:

Falsehood cannot come to it from before it or behind it: it is sent down by
the All-Wise, Worthy of all praise, 329 that is, nothing can deny what Allah
has revealed before and after. Nothing can invalidate or abrogate it. AlKalbi said it. As-Sadi and Qatadah said:

that is the devil,

that is no one can add to or remove from it.
3. Hadith of Maiz and al-Ghamidiyah:
1. Even if we consider these hadiths as sound, still there is an accusation
of the Prophet that he used to judge with other thing than what Allah
has revealed. Allah commanded His Prophet to judge according to what
He revealed:

' U

5

L ' 0 '

'

5
'

'
0

And We have sent down to you the Book in truth, confirming the scripture
that came before it and trustworthy in highness and a witness over it. So
judge among them by what Allah has revealed, and follow not their vain
desires, diverging away from the truth that has come to you. To each among
you, We have prescribed a law and a clear way. If Allah had willed, He
327.
328.
329.

Sourah 41, Fussilat, verse 42.
149
would have made you one nation, but that may test you in what He has
given you; so compete in good deeds. The return of you is to Allah; then He
will inform you about that in which you used to differ.

0
0
'

U
5

'
And so judge among them by what Allah has revealed and follow not their
vain desires, but beware of them lest they turn you far away from some of
that which Allah has sent down to you. And if they turn away, then know
that Allah's Will is to punish them for some sins of theirs. And truly, most of
men are rebellious.

'
Do they then seek the judgement of ignorance? And who is better in
judgement than Allah for a people who have firm faith. 330
The law pertaining to the adulterer and adulteress is clear from the Book of
Allah, whether they are married or not:

U
2. Even if we consider these hadiths as sound, still we dont know whether
the Prophet stoned before the revelation of sourah an-Nur or after it. In
other words, does the verse of stoning abrogate the verse of striping or
vice-versa? Did the Prophet apply the rule of stoning on account of the
previous nations who did the same?

.

.
330.
331.
Sourah 5, al-Maidah, verses 48-50.

Ibid, verse 2.
150
Narrated Ash-Shaibani: I asked Abdullah bin Abi Aufa: Did Allahs

Messenger carry out the penalty of stoning to death? He said: Yes. I said:
Before the revelation of sourah an-Nur or after it? He replied: I don't
know. 332
The narrations of Maiz and al-Ghamidiyah are filled with conflicts and
contradictions! If these hadiths were sound, we would not have found so
many conflicts and contradictions!?

%

Had it been from other than Allah, they would surely have found therein
many a contradiction. 333
Sometimes we find that Maiz himself came to the Messenger of Allah and
he said: O Messenger of Allah! I have committed fornication!

.
.

.

.

.
.
.

Abu Huraira reported that a person from amongst the Muslims came to
Allahs Messenger while he was in the mosque. He called him saying:
Allahs Messenger! I have committed adultery. He turned away from him.
He came round facing him and said to him: Allahs Messenger! I have
committed adultery. He turned away until he did that four times, and as he
testified four times against his own self, Allahs Messenger called him and
said: Are you mad? He said: No. He said: Are you married? He said: Yes.
Thereupon Allahs Messenger said: Take him and stone him. 334
Other times we find that the Messenger of Allah himself asked if he really
committed adultery:
332.
333.
334.

151
.
.
.

Ibn Abbas reported that Allahs Apostle said to Maiz b. Malik: Is it true
what has reached me about you? He said: What has reached you about
me? He said: It has reached me that you have committed (adultery) with
the slave-girl of so and so? He said: Yes.

. .

He (the narrator) said: He testified four times. He then made pronouncement
about him and he was stoned to death. 335
Other times we find that Maiz bore witness twice about himself:
-
-

.

Jabir b. Samurah reported that there was brought to Allahs Messenger a
short-statured person with thick uncombed hair, muscular body, having a
mantle around him and he had committed adultery. He turned him away
twice and then made pronouncement about him and he was stoned. 336
Sometimes we find that Maiz bore witness upon himself four times:

.
.

.

.

.
.
.

Abu Huraira reported that a person from amongst the Muslims came to
Allahs Messenger while he was in the mosque. He called him saying:
Allahs Messenger! I have committed adultery. He turned away from him.
335.
336.

152
He came round facing him and said to him: Allahs Messenger! I have
committed adultery. He turned away until he did that four times, and as he
testified four times against his own self, Allahs Messenger called him and
said: Are you mad? He said: No. He said: Are you married? He said: Yes.
Thereupon Allahs Messenger said: Take him and stone him. 337
Sometimes a ditch was dug for him and the Prophet ordered that he be
stoned:
-
-

.
.

.

Abdullah b. Buraidah reported on the authority of his father that Maiz b.
Malik al-Aslami came to Allahs Messenger and said: Allahs Messenger! I
have wronged myself; I have committed adultery and I earnestly desire that
you should purify me. He turned him away. On the following day, he again
came to him and said: Allahs Messenger! I have committed adultery.
Allahs Messenger turned him away for the second time, and sent him to his
people saying: Do you know if there is anything wrong with his mind.
They denied of any such thing in him and said: We do not know him but as
a wise good man among us, so far as we can judge. He (Ma'iz) came for the
third time, and he sent him as he had done before. He asked about him and
they informed him that there was nothing wrong with him or with his mind.
When it was the fourth time, a ditch was dug for him and he pronounced
judgment about him and he was stoned. 338
Sometimes we find that neither a ditch was not dug for him nor was he tied:

.

-
-
337.
338.

153
Abu Said reported that a person belonging to the clan of Aslam, who was
called Maiz b. Malik, came to Allahs Messenger and said: I have
committed immorality, so inflict punishment upon me. Allahs Apostle
turned him away again and again. He then asked his people about the state
of his mind. They said: We do not know of any ailment of his except that he
has committed something about which he thinks that he would not be able
to relieve himself of its burden but with the legal punishment being imposed
upon him. He (Ma'iz) came back to Allahs Apostle and he commanded us
to stone him.
-
- -
- -

-
-

-

-
-
-
.
.

We took him to the graveyard of Medina (Baqi al-Gharqad). We neither
tied him nor dug any ditch for him. We attacked him with bones, with clods
and pebbles. He ran away and we ran after him until he came upon the stone
ground and stopped there and we stoned him with heavy stones of the Harra
until he became motionless. He (the Prophet) then addressed (us) in the
evening saying Whenever we set forth on an expedition in the cause of
Allah, some one of those connected with us shrieked as the bleating of a
male goat. It is essential that if a person having committed such a deed
is brought to me, I should punish him. He neither begged forgiveness
for him nor cursed him.339
Sometimes they stoned him to death in the graveyard of Medina as in the
previous hadith.
Sometimes they stoned him in the place of prayer:
.

.
Narrated Jabir: A man from the tribe of Aslam came to the Prophet while he
was in the mosque and said: I have committed illegal sexual intercourse.
339.
154
The Prophet turned his face to the other side. The man turned towards the
side towards which the Prophet had turned his face, and gave four witnesses
against himself. On that the Prophet called him and said: Are you insane?
(He added): Are you married? The man said: Yes. On that the Prophet
ordered him to be stoned to the death in the praying place. When the stones
hit him with their sharp edges and he fled, but he was caught at al-Harra and
then killed. 340
Sometimes he was stoned to death using bones, clods and pebbles as in the
previous hadith of Abu Said.
Sometimes they stoned him using stones as in the previous hadith.
In the narrations of al-Ghamidiyah, we see that sometimes they pretended
that the Messenger of Allah never stoned him to death:
-
-

.
.

.

Abdullah b. Buraidah reported on the authority of his father that Maiz b.
Malik al-Aslami came to Allahs Messenger and said: Allahs Messenger! I
have wronged myself; I have committed adultery and I earnestly desire that
you should purify me. He turned him away. On the following day, he again
came to him and said: Allahs Messenger! I have committed adultery.
Allahs Messenger turned him away for the second time, and sent him to his
people saying: Do you know if there is anything wrong with his mind.
They denied of any such thing in him and said: We do not know him but as
a wise good man among us, so far as we can judge. He (Ma'iz) came for the
third time, and he sent him as he had done before. He asked about him and
they informed him that there was nothing wrong with him or with his mind.
When it was the fourth time, a ditch was dug for him and he pronounced
judgment about him and he was stoned.
340.
155

.
.

.

.

He (the narrator) said: There came to him (the Prophet) a woman from alGhamidiyah and said: Allahs Messenger! I have committed adultery, so
purify me. He (the Prophet) turned her away. On the following day she said:
Allahs Messenger! Why do you turn me away? Perhaps, you turn me away
as you turned away Maiz. By Allah! I have become pregnant. He said:
Well, if you insist upon it, then go away until you give birth to (the
child). When she was delivered, she came with the child (wrapped) in a rag
and said: Here is the child whom I have given birth to. He said: Go away
and suckle him until you wean him. When she had weaned him, she came
to him (the Prophet) with the child who was holding a piece of bread in his
hand. She said: Allahs Apostle! There is he as I have weaned him and he
eats food. He (the Prophet) entrusted the child to one of the Muslims and
then pronounced punishment. And she was put in a ditch up to her chest and
he commanded people and they stoned her.
.

.
Khalid b. Walid came forward with a stone which he flung at her head and
there spurted blood on the face of Khalid and so he abused her. Allahs
Apostle heard his curse that he had hurried upon her. Thereupon he (the
Prophet) said: Khalid, be gentle. By Him in Whose Hand is my life, she
has made such a repentance that even if a wrongful tax-collector were
to repent, he would have been forgiven. Then giving command regarding
her, he prayed over her and she was buried. 341
Sometimes they pretended that a man from the Ansar was given the
responsibility of finding someone to suckle and wean the baby, and that the
Messenger of Allah stoned her to death and the baby was not suckled:
341.
156

-

-
-
-
.

Suleiman b. Buraidah reported on the authority of his father that Maiz b.
Malik came to Allahs Apostle and said to him: Messenger of Allah! Purify
me!
.

.
.

.

.
.
.

.

.
Then a woman of Ghamid, a branch of Azd, came to him and said:
Messenger of Allah! Purify me! Whereupon he said: Woe be upon you; go
back and beg forgiveness from Allah and turn to Him in repentance.
She said: I find that you intend to send me back as you sent back Maiz. b.
Malik. He (the Prophet) said: What has happened to you? She said that
she had become pregnant as a result of fornication. He (the Prophet) said: Is
it you (who have done that)? She said: Yes. He (the Prophet) said to her:
(You will not be punished) until you deliver what is there in your
womb. One of the Ansar became responsible for her until she was delivered
(of the child). He (that Ansari) came to Allahs Apostle and said the woman
of Ghamid has given birth to a child. He (the Prophet) said: In that case we
shall not stone her and so leave her infant with none to suckle him. One
of the Ansar got up and said: Allahs Apostle! Let the responsibility of his
suckling be upon me. She was then stoned to death. 342
So beware of the stoning of a married individual lest we are killing him/her
and which Allah has prohibited except what is right!
342.
157
Chapter 5
Hadiths of the two Sahihs attributing to Allah
characteristics which He does not deserve
Several hadiths have been reported in the two Sahihs, attributed to the
Messenger of Allah, giving Allah characteristics which do not fit Him, such
as the descent of Allah, the illness, the eating and drinking, the hesitation in
doing something, that the Throne of Allah shook due to the death of Sad
ibn Muadh.
Among the hadiths, we have:

Narrated Abu Huraira: Allahs Messenger said: Our Lord, the Blessed, the
Superior, comes every night down on the nearest Heaven to us when
the last third of the night remains, saying: Is there anyone to invoke
Me, so that I may respond to invocation? Is there anyone to ask Me, so
that I may grant him his request? Is there anyone seeking My
forgiveness, so that I may forgive him? 343
When we read this hadith in the mosques, what do those praying understand
from it? Do they understand as Ibn Hajar and other scholars understood it?
Or do they understand that Allah Himself (in person) descends to the
heaven nearer to the earth (the first heaven)?

U
say!

Truly! To Allah we belong and truly, to Him we shall return.
This hadith is attributing to Allah qualities which He doesnt deserve.
343.
hadith 1656.
158
1. The descent of Allah is contrary to the qualities which Allah possesses

such as: . is a firm quality of Allah taken from the Book and
the Sunnah. Allah says:

And He is the Most High, the Most Great. 344
U

Glorify the Name of your Lord, the Most High. 345
This quality implies that Allah absolutely attributes to himself the
quality of High, in His sayings, His actions and in Himself. Allah is
above all things and there is nothing above Him. His qualities and
attributes are the highest.
2. Among the qualities of Allah, confirmed in His Book, are: He is allhearing, He sees all things, He knows all things, He is near, He answers
the call of he who calls. Do we therefore say that Allah descends to the
heaven nearest to the earth in order that He may hear people calling
Him, asking Him forgiveness?

U
say!
5
5
'

' U

And when My slaves ask you concerning Me, then, I am indeed near. I
respond to the invocations of the supplicant when he calls on Me. So let
them obey Me and believe in Me, so that they may be led aright. 346
'

344.
345.
346.
Ibid, verse 255.

Sourah 87, al-Ala, verse 1.
159
And indeed We have created man, and We know what his own self whispers
to him. And We are nearer to him than his jugular vein. 347
He it is Who created the heavens and the earth in six Days and then rose
over the Throne. He knows what goes into the earth and what comes forth
from it, and what descends from the heaven and what ascends thereto. And
He is with you wheresoever you may be. And Allah is the All-Seer of what
you do. 348
This hadith reminds me of the statement made by the Nazarenes is their
falsified book, in chapter Genesis (18:20-21):
Then the LORD said: The outcry against Sodom and Gomorrah is so great
and their sin so grievous, that I will go down and see if what they have
done is as bad as the outcry that has reached me. If not, I will know.
Expose the hadith with the Book of Allah. If it contradicts it, then know that
the Messenger of Allah is innocent about it, whoever may be the narrator.
The attribution of the qualities of sick, eating and drinking to Allah,
who is High enough and above all that they attributed to Him:

.
.

.

Abu Huraira reported Allahs Messenger as saying: Verily, Allah, the
Exalted and Glorious, would say on the day of resurrection: O son of
Adam! I was sick but you did not visit Me. He would say: O my Lord;
how could I visit Thee whereas Thou art the Lord of the worlds?
Thereupon He would say: Didn't you know that such and such servant
347.
348.
Sourah 50, Qaf, verse 16.

Sourah 57, al-Hadid, verse 4.
160
of Mine was sick but you did not visit him and were you not aware of
this that if you had visited him, you would have found Me by him?

.
.

O son of Adam! I asked food from you but you did not feed Me. He
would say: My Lord, how could I feed Thee whereas Thou art the Lord
of the worlds? He said: Didn't you know that such and such servant of
Mine asked food from you but you did not feed him, and were you not
aware that if you had fed him you would have found him by My side?

.

.

O son of Adam! I asked drink from you but you did not provide Me. He
would say: My Lord, how could I provide Thee whereas Thou art the
Lord of the worlds? Thereupon He would say: Such and such of
servant of Mine asked you for a drink but you did not provide him, and
had you provided him drink you would have found him near Me. 349
First: Attributing the qualities of descent to Allah and Allah is far above
what they attributed to Him.
The methodology of the Salaf concerning the qualities and attributes of
Allah: Indeed, they affirm what Allah has affirmed for Himself as qualities
and attributes. If anyone tries to interpret the statement of Allah:

the Hand of Allah is over their hands by ability, or it is a
metaphor for documenting covenant, he would have beaten all the
accusations in all direction.
Note that in the hadith, mention of eating and drinking have been
attributed to Allah: I asked for food from you, but
you did not feed me
I asked drink from you, but you
did not provide me

As for this hadith, they say: He who is sick is referred to the servant
despite that the word I was sick is too clear. It is true that when a servant is
ill, his Lord also is ill and he sat near him?
349.
161

Didn't you know that such and such servant of Mine was sick but you
did not visit him and were you not aware of this that if you had visited
him, you would have found Me by him?
Glory be to Allah who is far above what we say on Him Does it still
mean that everything is Sahih al-Bukhaari is sound and authentic?
In addition to attributing the quality of sick to Allah in this hadith, they
went far from the possibility of interpreting the characteristic of eating
and drinking. In fact, they attributed to Him the characteristic of sick:

And were you not aware of this that if you had visited him, you would
have found Me by him?
Concerning the two characteristics of eating and drinking, the attributed
to Allah the saying:

You would have found him near Me.
Second, did the Throne of Allah, the Compassionate, shake on account of
the death of a human?

.

Jabir reported that the Messenger of Allah said: The Throne of the Most
Compassionate shook because of the death of Sad b. Muadh. 350

.

Narrated Jabir: I heard the Prophet saying: The Throne shook at the death
of Sad bin Muadh.
350.
162

.
Through another group of narrators, Jabir added: I heard the Prophet saying:
The Throne of the Beneficent shook because of the death of Sad bin
Muadh. 351
In a hadith we see:
.

Narrated Abu Bakra: Allahs Messenger said: The sun and the moon are
two signs amongst the signs of Allah and they do not eclipse because of
the death of someone but Allah frightens His devotees with them. 352
If the sun and the moon do not eclipse because of the death of someone or
his life, how can the Throne of Allah shake on account of the death of Sad
ibn Muadh?
Our religion of Islam and our Prophet are innocent of this type of narrations.
These narrations have been introduced in the second and third centuries
after the emigration, before the compilation of hadiths!!
Third, attributing to Allah the quality of forming part of human body and
His hesitation is what He does.

Narrated Abu Huraira: Allahs Messenger said: Allah said: I will declare
war against him who shows hostility to a pious worshipper of Mine.
And the most beloved things with which My slave comes nearer to Me,
351.
352.

163
is what I have enjoined upon him; and My slave keeps on coming closer
to Me through performing extra deeds besides what is obligatory till I
love him, so I become his sense of hearing with which he hears, and his
sense of sight with which he sees, and his hand with which he grips, and
his leg with which he walks; and if he asks Me, I will give him, and if he
asks My protection, I will protect him; and I do not hesitate to do
anything as I hesitate to take the soul of the believer, for he hates death,
and I hate to disappoint him. 353
This hadith attributes to Allah the quality of human being

So I become his sense of hearing with which he hears, and his sense of
sight with which he sees, and his hand with which he grips, and his leg
with which he walks.
Similarly, the same hadith attributes the characteristics of hesitation in His
deeds and actions:

And I do not hesitate to do anything as I hesitate to take the soul of the
believer, for he hates death, and I hate to disappoint him.
Fourthly, Has Allah created Adam in His image?

This hadith has been transmitted on the authority of Abu Huraira and in the
hadith transmitted on the authority of Ibn Hatim Allahs Apostle is reported
to have said: When any one of you fights with his brother, he should
avoid his face for Allah created Adam in His own image. 354
Allah says:

353.
354.
Sahih al-Bukhaari: Vol. 8, Book 76, Hadith 509.

164
The Creator of the heavens and the earth! He has made for you mates from
yourselves and for the cattle mates. By this means, He creates you. There is
nothing like Him; and He is the All-Hearer, the All-Seer. 355
Fifthly, they attribute to Allah the characteristics of hurry:
- -

-
-

.
Abu Huraira reported Allahs Apostle as saying that Allah, the Exalted and
Glorious, said: When My servant draws close to Me by the span of a
palm, I draw close to him by the cubit and when he draws close to Me
by the cubit, I draw close to him by the space of two arm spans, and
when he comes to me walking, I go in a hurry towards him. 356
Sixthly, they made a house for Allah and His permission is required before
entering it and the Prophet entered it, asked his needs and then got out:
In a long hadith on the intercession, Anas reported that the Prophet said:

They will go to Isa who will say: I am not fit for this undertaking but
youd better go to Muhammad the slave whose past and future sins
have been forgiven by Allah. So they will come to me, and I will ask my
Lord's permission to enter His House and then I will be permitted.
When I see Him I will fall down in prostration before Him, and He will
leave me in prostration as long as He will, and then He will say: O
Muhammad! Lift up your head and speak, for you will be listened to,
and intercede, for your intercession will be accepted, and ask for it will
be granted. Then I will raise my head and glorify my Lord with certain
355.
356.
Sourah 42, ash-Shura, verse 11.

165
praises which He has taught me. Allah will put a limit for me and I will
take them out and make them enter Paradise. (Qatadah said: I heard
Anas saying that), the Prophet said: I will go out and take them out of
Hell and let them enter Paradise, and then I will return and ask my
Lord for permission to enter His House and I will be permitted.

When I will see Him I will fall down in prostration before Him and He
will leave me in prostration as long as He will let me in that state, and
then He will say: O Muhammad! Raise your head and speak, for you
will be listened to, and intercede, for your intercession will be accepted,
and ask, your request will be granted. The Prophet added: So I will
raise my head and glorify and praise Him as He has taught me. Then I
will intercede and He will put a limit for me. I will take them out and
let them enter Paradise. (Qatadah added: I heard Anas saying that) the
Prophet said: I will go out and take them out of Hell and let them enter
Paradise, and I will return for the third time and will ask my Lord for
permission to enter His house, and I will be allowed to enter.

When I see Him, I will fall down in prostration before Him, and will
remain in prostration as long as He will, and then He will say: Raise
your head, O Muhammad! And speak, for you will be listened to, and
intercede, for your intercession will be accepted, and ask, for your
request will be granted. So I will raise my head and praise Allah as He
has taught me and then I will intercede and He will put a limit for me. I
will take them out and let them enter Paradise. (Qatadah said: I heard
Anas saying that) the Prophet said: So I will go out and take them out of
Hell and let them enter Paradise, till none will remain in the Fire except
those whom Quran will imprison eternally. 357
357.
166
Seventhly, does Allah lay the burden of sins of Muslim on the shoulders of
the Jews and Nazarenes?

.

.
.

.

Abu Burdah reported Allahs Messenger as saying: 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. (As far as I think), Abu Rauh
said: I do not know as to who is in doubt. Abu Burdah said: I narrated it to
Umar b. Abdul Aziz, whereupon he said: Was it your father who narrated
it to you from Allahs Apostle? I said: Yes. 358
Allah says:

Whosoever does righteous good deed, it is for his ownself; and whosoever
does evil, it is against his ownself. And your Lord is not at all unjust to (His)
slaves. 359

%

And no bearer of burdens shall bear anothers burden; and if one heavily
laden calls another to (bear) his load, nothing of it will be lifted even
though he be near of kin. 360

U
Then it will be said to them who wronged themselves: Taste you the
everlasting torment! Are you recompensed (aught) save what you used to
earn? 361
358.
359.
360.
361.

Sourah 35, Fatir, verse 18.
167
O Allah! We claim innocence for what people are attributing to Your

Messenger, things which he had not said, and which is harming You and
Your Messenger!
168
Chapter 6
Self-contradictory hadiths in Sahih al-Bukhaari
which cannot be reconciled
The two sheikhs, al-Bukhaari and Muslim, have narrated hadiths with are
self-contradicting and it is difficult to reconcile between them, so much so
that you will find many contradictions in one single hadith.

%
'

Read the following hadith from Sahih al-Bukhaari and consider the degree
of difference that exists therein:

.

.
.
Jabir b. Abdullah reported that he was travelling on his camel which had
grown jaded, and he decided to let it off. When Allahs Apostle met him
and prayed for him and struck it, so it trotted as it had never trotted before.
He said: Sell it to me for a wuqiyyah. I said: No. He again said: Sell it to
me. So I sold it to him for a wuqiyyah, but made the stipulation that I should
be allowed to ride back to my family. Then when I came to (my place), I
took the camel to him and he paid me its price in ready money. I then went
back and he sent: (someone) behind me (and as I came) he said: Do you see
that I asked you to reduce price for buying your camel. Take your camel and
your coins; these are yours. 363
We have not mentioned all the hadiths in which we find differences. We
have mentioned only some of them so that the readers do not get bored!
363.
169
One: How many wives did Suleiman have intercourse in one night? Sixty,
seventy, ninety, ninety nine, one hundred!

-
-

- -

.

1. Abu Huraira reported that Suleiman had sixty wives. He said: I will visit
each one of them every night, and every one of them will become pregnant
and give birth to a male child who will be a horseman and fight in the cause
of Allah. But (it so happened) that none of them became pregnant except
one, but she gave birth to an incomplete child. Thereupon Allahs
Messenger said: Had he said: If God so wills, then every one of them
would have given birth to a child who would have been a horseman and
fought in the cause of Allah. 364

.
.
."

.
2. Narrated Abu Huraira: The Prophet said: Suleiman, the son of Dawud
said: Tonight I will sleep with seventy ladies each of whom will conceive
a child who will be a knight fighting for Allah's Cause. His companion
said: If Allah will! But Suleiman did not say so; therefore none of those
women got pregnant except one who gave birth to a half child. The
Prophet further said: If the Suleiman had said it (i.e. 'if Allah will) he
would have begotten children who would have fought in Allahs Cause.
Shuaib and Ibn Abi az-Zinad said: Ninety is more correct. 365

364.
365.

170

. .
.

.

.
.

3. Abu Huraira reported that Suleiman b. Dawud said: 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. It was
said to him: Say: Allah willing, but he did not say so. He went round them
but none of them give birth to a child except one woman and that too was an
incomplete person. Upon this Allahs Messenger said: If he had said;
Allah willing, he would not have failed, and his desire must have been
fulfilled. 366

. .
.
.

4. Abu Huraira reported the Prophet as saying: Suleiman b. Dawud said: I
will go round in the night to my ninety wives, and every one of them
will give birth to a child who will grow up as a horseman and fight in
the cause of Allah. His companions said to him: Say: Allah willing! But
he did not say it. He went round all of them but none of them became
pregnant but one and she gave birth to a premature child. And by Him
in Whose hand is the life of Muhammad, if he had said: Allah willing,
his wives would have given birth to the children who would all have
grown up into horsemen and fought in the way of Allah. 367

.
.

.

5. Narrated Abu Huraira: Suleiman, son of Dawud, said: Tonight I will go
round one hundred women, everyone of them will deliver a male child who
will fight in Allahs Cause. On that an angel said to him: Say: If Allah will!
But Suleiman did not say it and forgot to say it. Then he went round them
366.
367.

171
but none of them delivered any child except one who delivered a half
person. The Prophet said: If Suleiman had said: If Allah will, Allah
would have fulfilled his desire and that saying would have made him
more hopeful. 368
. .

.

6. Narrated Abu Huraira: Allahs Messenger said: Once Suleiman, son of
Dawud, said: Tonight I will have sexual intercourse with one hundred
or ninety-nine women each of whom will give birth to a knight who will
fight in Allahs Cause. On that his companion said: If Allah wills, but
he did not say: Allah willing. Therefore only one of those women
conceived and gave birth to a half-man. By Him in Whose Hands
Muhammad's life is, if he had said: Allah willing, (he would have
begotten sons) all of whom would have been knights striving in Allahs
Cause. 369
These are six narrations which are self-contradictory. If we suppose that one
of these six narrations is sound and authentic, then the five remaining ones
are not sound and authentic! Therefore, can we say that all the hadiths of the
two Sahihs are sound and authentic?
Suppose that Suleiman had sexual intercourse with hundred wives in one
night and he took ten minutes to enter the room of anyone of them, remove
his izaar, satisfied his needs, then wore again his izaar before leaving the
room, which means he took seventeen hours approximately in one night.
Does the night comprise seventeen hours?
Two: When were the sustenance, delay and actions of a human being
written down? Beyond hundred and twenty days or after forty nights or after
forty five or forty two nights?

368.
369.

172
.

1. Narrated Abdullah bin Masud: Allahs Messenger, the true and truly
inspired, narrated to us: The creation of everyone of you starts with the
process of collecting the material for his body within forty days and
forty nights in the womb of his mother. Then he becomes a clot of thick
blood for a similar period and then he becomes like a piece of flesh for
a similar period. Then an angel is sent to him and the angel is allowed
to write four things; his livelihood, his death, his deeds, and whether he
will be a wretched one or a blessed one and then the soul is breathed
into him. So one of you may do deeds characteristic of the people of
paradise so much that there is nothing except a cubit between him and
paradise but then what has been written for him decides his behavior
and he starts doing deeds characteristic of the people of hell and enters
hell; and one of you may do deeds characteristic of the people of hell so
much so that there is nothing except a cubit between him and hell, then
what has been written for him decides his behavior and he starts doing
deeds characteristic of the people of paradise and ultimately
enters it. 370
40 nights in the womb of his mother + 40 days a clot of blood + 40 days a
piece of flesh = 120 days.

-
-
.

2. Hudhaifa b. Usayd reported directly from the Prophet that he said: When
the drop of (semen) remains in the womb for forty or forty five nights,
the angel comes and says: My Lord, will he be good or evil? And both
these things would be written. Then the angel says: My Lord, would he
be male or female? And both these things are written. And his deeds
370.
hadith 6390.
173
and actions, his death, his livelihood; these are also recorded. Then his
document of destiny is rolled and there is no addition to, nor
subtraction from it. 371
.

3. Abdullah b. Masud reported: Evil one is he who is evil in the womb of
his mother and the good one is he who takes a lesson from others. The
narrator came to a person from amongst the companions of Allahs
Messenger who was called Hudhaifa b. Usaid al-Ghifari and said: How can
a person be an evil one without deed? Thereupon the person said to him:
You are surprised at this, whereas I have heard Allahs Messenger as
saving: When forty two nights pass after the semen gets into the womb,
Allah sends the angel and gives him shape. Then he creates his sense of
hearing, sense of sight, his skin, his flesh, his bones, and then says: My
Lord, would he be male or female? And your Lord decides as He
desires and the angel then puts down that also and then says: My Lord,
what about his age? And your Lord decides as He likes it and the angel
puts it down. Then he says: My Lord, what about his livelihood? And
then the Lord decides as He likes and the angel writes it down, and then
the angel gets out with his scroll of destiny in his hand and nothing is
added to it and nothing is subtracted from it. 372
If we consider one of the narrations as sound and authentic, the remaining
narrations must be compulsorily not sound and inauthentic!
Three: Will Isa lead the Muslims or will they have their own leader?
371.
372.

174

.

1. Narrated Abu Huraira: Allahs Messenger said: How will you be when
the son of Mariam descends amongst you and your imam is among
you.373

.
2. It is narrated on the authority of Abu Huraira that he heard the Messenger
of Allah as saying: What would you do when the son of Mary would
descend and lead you? 374

.
3. It is narrated on the authority of Abu Huraira that the Messenger of Allah
observed: What would you do when the son of Mariam would descend
amongst you and would lead you as one amongst you?

.
Ibn Abi Dhib on the authority of Abu Huraira narrated: Your leader
amongst you. Ibn Abi Dhib said: Do you know what the words: He would
lead as one amongst you mean? I said: Explain these to me. He said: He
would lead you according to the Book of your Lord and the Sunnah of your
Apostle. 375
373.
374.
375.
hadith 290.
175

-

-
.
.

.

.
4. Jabir b. Abdullah reported: I heard the Messenger of Allah say: A
section of my people will not cease fighting for the truth and will
prevail till the day of resurrection. He said: Isa, son of Mariam would
then descend and their commander would invite him to come and lead
them in prayer, but he would say: No, some amongst you are
commanders over some (amongst you). This is the honour from Allah
for this community. 376
Note the playing with the words:
Four: Did the Messenger of Allah forbid the performing of prayer after the
afternoon one or this was an illusion of Umar ibn al-Khattab?
As for the hadith in which the Messenger of Allah forbad the performing of
prayer after the afternoon one, we have:

.

1. Narrated Abu Huraira: Allahs Messenger forbade the offering of two
prayers: 1. after the morning prayer till the sunrises,
2. after the afternoon prayer till the sun sets. 377

376.
377.

hadith 1804.
176
2. Narrated Abu Said al-Khudri: I heard Allahs Messenger saying: There

is no prayer after the morning prayer till the sun rises, and there is no
prayer after the afternoon prayer till the sun sets. 378

.

Narrated Muawiya: You offer a prayer which I did not see being offered by
Allahs Messenger when we were in his company and he certainly had
forbidden it that is two rakaat after the afternoon prayer. 379
Concerning the hadiths from which it is understood that the Messenger of
Allah did not forbid prayer after the afternoon one and that he maintained
two rakaat after the afternoon prayer, we have:

.

1. Aisha reported that Umar misconstrued the fact that the Messenger of
Allah had prohibited the observance of prayer at the time of the rising sun
and at the time of its setting. 380

.

2. Aisha said that the Messenger of Allah did not abandon observing two
raka'at after the afternoon prayer, but she reported Allahs Messenger as
saying: Do not get used to observe prayer at the time of the rising sun
and at the time of its setting and exhorted the Muslims to pray at their
times. 381
378.
379.
380.
381.

177
3. Narrated Aisha: Whenever the Prophet came to me after the afternoon

prayer, he always prayed two rakaat. 382
.

4. Narrated Aisha: Allahs Messenger never missed two rakaat before the
morning and after the afternoon prayers openly and secretly. 383

.

5. Narrated Ibn Umar: I pray as I saw my companions praying. I do not
forbid praying at any time during the day or night except at sunset and
sunrise. 384
Five: What was the first verse(s) revealed: al-Muddaththir ou al-Alaq? Was
the Messenger of Allah in the cave Hira when he received the first
?revelation? Or is it after he came down of the cave

.

.

.

.
.

* U *

.

.

hadith 1818.
382.
383.
384.
178
1. Narrated Aisha, the mother of the faithful believers: The commencement

of the divine inspiration to Allahs Messenger was in the form of good
dreams which came true like bright daylight, and then the love of seclusion
was bestowed upon him. He used to go in seclusion in the cave of Hira
where he used to worship continuously for many days before his desire to
see his family. He used to take with him the journey food for the stay and
then come back to Khadija to take his food likewise again till suddenly the
truth descended upon him while he was in the cave of Hira. The angel came
to him and asked him to read. The Prophet replied: I do not know how to
read. The Prophet added: The angel caught me and pressed me so hard
that I could not bear it any more. He then released me and again asked
me to read and I replied: I do not know how to read. Thereupon he
caught me again and pressed me a second time till I could not bear it
any more. He then released me and again asked me to read but again I
replied: I do not know how to read! Thereupon he caught me for the
third time and pressed me, and then released me and said: Read in the
name of your Lord, who has created, created man from a clot. Read!
And your Lord is the Most Generous. Then Allahs Messenger returned
with the inspiration and with his heart beating severely. Then he went to
Khadija bint Khuwailid and said: Cover me! Cover me! 385

* *

.

2. Narrated Yahya bin Abu Kathir: I asked Abu Salamah bin Abdur
Rahman about the first sourah revealed of the Qur'an. He replied: O you,
wrapped-up! I said: They say it was: Read, in the Name of your Lord Who
created. On that, Abu Salamah said: I asked Jabir bin Abdullah about that,
saying the same as you have said, whereupon he said: I will not tell you
except what Allahs Messenger had told us. Allahs Messenger said: I was
385.
Sahih al-Bukhaari: Vol. 1, Book 1, hadith 3; Sahih Muslim: Book 1, hadith

301.
179
in seclusion in the cave of Hira, and after I completed the limited period
of my seclusion, I came down and heard a voice calling me. I looked to
my right, but saw nothing. Then I looked up and saw something. So I
went to Khadija and told her to wrap me up and pour cold water on
me. So they wrapped me up and poured cold water on me. Then: O you
wrapped up! Arise and warn! were revealed. 386
Six: Facing the Qiblah and not turning the back to it while urinating and
defecating:

.
1. Narrated Abu Ayyub al-Ansari: The Prophet said: While defecating,
neither face nor turn your back to the Qiblah but face either east or
west.
.

Abu Ayyub added: When we arrived in Syria, we came across some
lavatories facing the Qiblah; therefore we turned ourselves while using them
and asked for Allahs forgiveness. 387

.

2. Narrated Abdullah bin Umar: People used to say: Whenever you sit for
answering the call of nature, you should not face the Qiblah or Bait-ulMaqdis (Jerusalem). Abdullah ibn Umar said to them: Once I went up the
roof of our house and I saw Allahs Apostle answering the call of nature
while sitting on two bricks facing Bait-ul-Maqdis (Jerusalem). 388
386.
387.
388.
Sahih al-Bukhaari: Vol 6, Book 60, hadith 444; Sahih Muslim: Book 1,
hadith 307.
hadith 507.
180
If reconciliation between the two hadiths was possible, Ibn Umar would
have made the reconciliation and he would not have denied the fact that
some said that it is prohibited to turn to the Qiblah and Jesuralem while
answering the call of nature.
Seven: Did the Messenger of Allah read the Quran to the djinn or did he
see them?

- -
.

*

.

1. Ibn Abbas reported: The Messenger of Allah neither recited the Qur'an
to the djinn nor did he see them. The Messenger of Allah went out with
some of his companions with the intention of going to the bazaar of Ukaz
and there had been obstructions between the devils and the news from the
heaven, and there were flung flames upon them. So Satan went back to their
people and they said: What has happened to you? They said: There have
been created obstructions between us and the news from the heaven. And
there have been flung upon us flames. They said: It cannot happen but for
some event. So traverse the eastern parts of the earth and the western parts
and find out why is it that there have been created obstructions between us
and the news from the heaven. So they went forth and traversed the easts of
the earth and its wests. Some of them proceeded towards Tihama and that is
a nakhl towards the bazaar of Ukaz and he (the Prophet) was leading his
companions in the morning prayer. So when they heard the Qur'an, they
listened to it attentively and said: It is this which has caused obstruction
between us and news from the heaven. They went back to their people and
said: O our people! We have heard a strange Qur'an which directs us to the
right path; so we affirm our faith in it and we would never associate anyone
with our Lord. And Allah, the Exalted and Glorious, revealed to His
181
Apostle Muhammad: It has been revealed to me that a party of Jinn listened

to it (Qur'an, lxxii, verse 1). 389

.
*

.
2. Narrated Ibn Abbas: The Prophet set out with the intention of going to
the market of Ukaz along with some of his companions. At the same time,
a barrier was put between the devils and the news of heaven. Fire
commenced to be thrown at them. The devils went to their people, who
asked them: What is wrong with you? They said: A barrier has been placed
between us and the news of heaven. And fire has been thrown at us. They
said: The thing which has put a barrier between you and the news of heaven
must be something which has happened recently. Go eastward and
westward and see what has put a barrier between you and the news of
heaven. Those who went towards Tuhama came across the Prophet at a
place called Nakhla and it was on the way to the market of Ukaz and the
Prophet was offering the morning prayer with his companions. When they
heard the Qur'an they listened to it and said: By Allah, this is the thing
which has put a barrier between us and the news of heaven. They went to
their people and said O our people; verily we have heard a wonderful
recital which shows the true path; we believed in it and would not ascribe
partners to our Lord. Allah revealed the following verses to his Prophet
(Sura djinn) (72): Say: It has been revealed to me. And what was revealed
to him was the conversation of the djinns. 390
389.
390.

Sahihal-Bukhaari: Vol. 1, Book 12, hadith 740.
182

-
-

-
-

.
.

.

.
Dawud reported from Amir who said: I asked Alqamah if Ibn Masud was
present with the Messenger of Allah on the night of the djinn (the night
when the Prophet met them). He (Ibn Masud) said: No, but we were in the
company of the Messenger of Allah one night and we missed him. We
searched for him in the valleys and the hills and said: He has either been
taken away (by djinn) or has been secretly killed. He (the narrator) said. We
spent the worst night which people could ever spend. When it was dawn, we
saw him coming from the side of Hiri. He (the narrator) reported. We said:
Messenger of Allah, we missed you and searched for you, but we could not
find you and we spent the worst night which people could ever spend. He
(the Prophet) said: There came to me an inviter on behalf of the djinn
and I went along with him and recited to them the Qur'an. He (the
narrator) said: He then went along with us and showed us their traces and
traces of their embers. They (the djinn) asked him (the Prophet) about their
provision and he said: Every bone on which the name of Allah is recited
is your provision. The time it will fall in your hand it would be covered
with flesh, and the dung of (the camels) is fodder for your animals. The
Messenger of Allah said: Dont clean yourself with these things for these
are the food of your brothers (djinn). 391
We ask the following question: What were the provisions of the djinns
before that event? And what were the fodders of their animals?
Eight: Do the ass, the black dog and woman interrupt the prayer of an
individual?
391.
183

.

1. Abu Dharr reported: The Messenger of Allah said: When any one of you
stands for prayer and there is a thing before him equal to the back of
the saddle that covers him and in case there is not before him (a thing)
equal to the back of the saddle, his prayer would be cut off by an ass, a
woman, and black dog.

.

I said: O Abu Dharr! What feature is there in a black dog which
distinguishes it from the red dog and the yellow dog? He said: O son of my
brother! I asked the Messenger of Allah as you are asking me, and he said:
The black dog is a devil. 392

-

-

.
.

.

2. Masruq reported: It was mentioned before Aisha that prayer is
invalidated in case of passing of a dog, an ass and a woman. Upon this
Aisha said: You likened us to the asses and the dogs. By Allah! I saw the
Messenger of Allah saying prayer while I lay on the bedstead interposing
between him and the Qiblah. When I felt the need, I did not like to wit to
front and perturb the Messenger of Allah and quietly moved out from under
its legs. 393
Nine: When is it compulsory to take a bath after the state of major
impurity?
392.
393.

184
Muslim narrated many hadiths in which it is explained that a man who does
not ejaculate after sexual intercourse need not take a bath, but he needs to
wash the genital.

-

- -
- -

.
.

1. Abu Said al-Khudri narrated it from his father: I went to Quba with the
Messenger of Allah on Monday till we reached Banu Salim. The Messenger
of Allah stood at the door of Itbaan and called him loudly. So he came out
dragging his lower garment. Upon this the Messenger of Allah said: We
have made this man to make haste. Itbaan said: Messenger of Allah! If a
man parts with his wife suddenly without seminal emission, what is he
required to do? The Messenger of Allah said: It is with the seminal
emission that bath becomes obligatory. 394

-

-

.

2. Ubay ibn Kab reported: I asked the Messenger of Allah about a man who
has sexual intercourse with his wife, but leaves her before orgasm. Upon
this he said: He should wash the secretion of his wife, and then perform
ablution and offer prayer. 395
Then he narrated several hadiths which contradict these ones and he gave
them the title: Annulation of bath in case of seminal discharge and the
obligation of bath in case of contact:
394.
395.

185

.

.
.

1. Abu Huraira reported: The Apostle of Allah said: When a man sat
between the four parts of a woman (has sexual intercourse), bathing
becomes obligatory. In the hadith of Matar, the words are: Even if there is
no orgasm. Zuhair has narrated it with a minor alteration of words using
. 396 instead of
2. Aisha, the wife of the Messenger of Allah, reported: A person asked the
Messenger of Allah about one who has sexual intercourse with his wife and
parts away, whether bathing is obligatory for him. Aisha was sitting by
him. The Messenger of Allah said: I and she do it and then take a
bath. 397
Al-Bukhaari narrated a hadith from Uthman ibn Affan, Ali ibn Abu
Twalib, az-Zubair ibn al-Awwam, Talha ibn Ubaidullah and Ubay ibn
Kab that a man has sexual intercourse with his wife but does not
experience orgasm, that he should wash his genital and there is no bath on
him.

.
.

.

396.
397.
186
3. Narrated Zaid bin Khalid al-Juhani: I asked Uthman bin Affan about a
man who engaged in the sexual intercourse with his wife but did not
discharge. Uthman replied: He should perform ablution like that for the
prayer after washing his private parts. Uthman added: I heard that from
Allahs Messenger. I asked Ali bin Abu Twalib, az- Zubair bin alAwwam, Talha bin Ubaidullah and Ubay bin Kab and they gave the same
reply. Abu Ayyub said that he had heard that from Allahs Messenger. 398
Did Uthman, Ali ibn Abu Twalib, az-Zubair ibn al-Awwam, Talha ibn
Ubaidullah, Ubay ibn Kab and Abu Ayyub ignore the fact that bath during
seminal emission is abrogated and that bath is obligatory is case of touching
of sexual organs and the Muslims of today know it?
How does the Muslim know that seminal discharge is abrogated but bath is
obligatory in case of touching and they do not know the contrary? In the
hadith of Aisha, it is stated:
.

A person asked the Messenger of Allah about one who has sexual
intercourse with his wife and parts away, whether bathing is obligatory for
him. Aisha was sitting by him. The Messenger of Allah said: I and she do
it and then take a bath. 399
Assuming that the hadith is sound and authentic, the matter is far for it hurts
the personality of the Prophet and the mother of the believers. Taking a bath
when the sexual organs touch each other was know at the beginning of the
era of Medina, for the man asked the Prophet in front of Aisha. This must
be before the revelation of the verse of hijaab. It is more appropriate that the
hadiths on seminal discharge abrogates the bath in case of touching of
sexual organs and not the contrary, assuming that the hadith of Aisha is
sound!
This is al-Bukhaari who did not testify which of the two hadith abrogates
the other. He only said that the bath is more precautionary.

.

.
398.
399.

187
Narrated Ubay bin Kab: I asked Allahs Messenger about a man who
engages in sexual intercourse with his wife but does not discharge. He
replied: He should wash the parts which come in contact with the
private parts of the woman, perform ablution and then pray. Abu
Abdullah said: Taking a bath is safer and is the last order. We have only
explained their difference. 400
Ten: Does Allah punish a nation and then he gives them a progeny?

-
-

.

Abdullah reported that Umm Habibah, the wife of Allahs Apostle said: O
Allah! Enable me to derive benefit from my husband, the Messenger of
Allah and from my father Abu Sufyan and from my brother Muawiya.
Allahs Apostle said: You have asked from Allah about durations of life
already set, and the length of days already allotted and the sustenance,
the share of which has been fixed. Allah would not do anything earlier
before its due time or He would not delay anything beyond its due time.
And if you were to ask Allah to provide you refuge from the torment of
the hell or from the torment of the grave, it would have good in store
for you and better for you also.

.

He (the narrator) further said: Mention was made before him about
monkeys, and Misar (one of the narrators) said: I think that (the narrator)
also (made a mention) of the swine, which had suffered metamorphosis.
Thereupon he (the Prophet) said: Verily, Allah did not cause the race of
those which suffered metamorphosis to grow or they were not survived by
young ones. Monkeys and swine had been in existence even before. 401
The following hadiths contradict the former one as it explains that Allah
causes metamorphosis:
400.
401.

188

-
-

.

1. Abu Huraira reported that Allahs Messenger said: A group of Bani
Israil was lost. I do not know what happened to it, but I think that it
'underwent a process of metamorphosis and assumed the shape of rats.
Don't you see when the milk of the camel is placed before them, these
do not drink and when the milk of goat is placed before them, these do
drink.
.

.
Abu Huraira said: I narrated this very hadith to Kab and he said: Did you
hear this from Allahs Messenger? I (Abu Huraira) said: Yes. He said this
again and again, and I said: Have I read Torah? This hadith has been
transmitted on the authority of Ishaq with a slight variation of wording and
said: We did not know what it did. 402
Did they place the milk of camel and that of goat in front of the rats?
.

2. Abu Zubair reported that he heard Jabir b. Abdullah saying that there
was presented to Allahs Messenger the flesh of the lizard, but he refused to
eat that, saying: I do not know; perhaps it might (be one of those natives
of) the distant past whose (forms) had beer, distorted. 403
-

-

.

402.
403.
hadith 7135.
189

.

3. Abu Said reported that an Arab of the desert came to Allahs Messenger
and said: I live in a low land abounding in lizards, and these are the
common diet of my family, but he (the Prophet) did not make any reply. We
said to him: Repeat it and so he repeated it, but he did not make any reply. It
was repeated thrice. Then Allahs Messenger called him out at the third time
saying: O man of the desert! Verily Allah cursed or showed wrath to a
tribe of Bani Israil and distorted them to beasts which move on the
earth. I do not know, perhaps this (lizard) may be one of them. So I do
not eat it, nor do I prohibit the eating of it. 404
Eleven: When did the Messenger of Allah observe the fast of Ashoura?
Did he observe the fast of Ashoura in Mecca, before the emigration,
because the Quraish fast in pre-islamic period? Or did he fast after he
arrived at Medina, being given that the Jews saw him and they fast it?

.

1. Narrated Aisha: Quraish used to fast on the day of Ashoura in the preislamic period and Allahs Messenger too, used to fast on that day. When he
came to Medina, he fasted on that day and ordered others to fast, too. Later
when the fasting of the month of Ramadan was prescribed, he gave up
fasting on the day of Ashoura and it became optional for one to fast on it or
not. 405

.

.

2. Narrated Abdullah: That al-Ashath entered upon him while he was
eating. Al-Ash'ath said: Today is Ashoura. I said (to him): Fasting had been
observed (on such a day) before the fast of Ramadan was revealed. But
404.
405.

hadith 2499.
190
when the fast of) Ramadan was revealed, fasting (on Ashoura) was given
up, so come and eat. 406

.
.

3. Narrated Ibn Abbas: The Prophet came to Medina and saw the Jews
fasting on the day of Ashoura. He asked them about that. They replied:
This is a good day, the day on which Allah rescued Bani Israil from their
enemy. So, Musa fasted this day. The Prophet said: We have more claim
over Musa than you. So the Prophet fasted on that day and ordered to
fast. 407
Twelve: Did the Messenger of Allah perform the pilgrimage only or he
performed the pilgrimage and the Umrah?

- -

.

1. Nafi thus reported on the authority of Ibn Umar: We entered into the
state of Ihram with Allahs Messenger for Hajj alone (mufrad) and in the
narration of Ibn Aun (the words are): Allahs Messenger entered into the
state of Ihram (with the intention) of Hajj alone (mufrad). 408

.

2. Anas reported: I heard Allahs Messenger pronouncing Talbiya for both
simultaneously, Talbiya for Umrah and Hajj. 409
406.
407.
408.
409.

hadith 2518.
191

.
3. Anas said: I heard Allahs Apostle pronouncing Talbiya for both Hajj and
Umrah. Bakr (one of the narrators) said: I narrated it to Ibn Umar,
whereupon he said: He (the Prophet) pronounced the Talbiya for Hajj alone.
I met Anas and narrated to him the words of Ibn Umar, whereupon he said:
You treat us not but only as children. I heard Allahs Messenger
pronouncing Talbiya both for Umrah and Hajj. 410
Thirteen: Did the Messenger of Allah have white hairs?

.

1. Abu Juhayfa reported: I saw Allahs Messenger that he had white
complexion and had some white hair, and Hasan b. Ali resembled him. 411

.

2. Anas b. Malik reported that Allahs Messenger was neither very
conspicuously tall nor short-statured, and his color was neither glaringly
white nor brown; his hair was neither very curly nor very straight; Allah
commissioned him when he had reached the age of forty years, and he
stayed in Mecca for ten years and for ten years in Medina; Allah took him
away when he had just reached the age of sixty, and there had not been
twenty white hair in his head and beard. 412
410.
411.
412.

hadith 5794.
192

.
3. Muhammad b. Sirin reported: I asked Anas b. Malik whether Allahs
Messenger dyed his hair. He said: He had but little white hair. 413
Fourteen: Did water flow between the fingers of the Messenger of Allah or
did he rinse his mouth and threw the water in the well so that the
companions perform ablution with it?

.
.

.

1. Narrated Salim: Jabir said: On the day of al-Hudaibiya, the people felt
thirsty and Allahs Messenger had a utensil containing water. He performed
ablution from it and then the people came towards him. Allahs Apostle
said: What is wrong with you? The people said: O Allahs Messenger! We
havent got any water to perform ablution with or to drink, except what you
have in your utensil. So the Prophet put his hand in the utensil and the water
started spouting out between his fingers like springs. So we drank and
performed ablution. I said to Jabir: What was your number on that day? He
replied: Even if we had been one hundred thousand, that water would have
been sufficient for us. Anyhow, we were fifteen hundreds. 414
.

2. Narrated al-Bara: We were one-thousand-and-four-hundred persons on
the day of al-Hudaibiya and at al-Hudaibiya there was a well. We drew out
its water not leaving even a single drop. The Prophet sat at the edge of the
well and asked for some water with which he rinsed his mouth and then he
threw it out into the well. We stayed for a short while and then drew water
413.
414.

193
from the well and quenched our thirst, and even our riding animals drank
water to their satisfaction. 415
So in the first hadith it is said that water flowed between his fingers and in
the second hadith it was the well of al-Hudaibiya which produced the
water!!
Fifteen: Did the Messenger of Allah forbid drinking in a standing position?

-
-

.
1. Abu Huraira reported Allahs Messenger as saying: None of you should
drink while standing; and if anyone forgets, he must vomit. 416

2. Anas reported Allahs Apostle disapproved the drinking of water while
standing. 417
The two following hadiths contradict the two aforementioned ones and it
shows that the Messenger of Allah drank in a standing position:

.

1. Narrated an-Nazzal: Ali came to the gate of the courtyard and drank
while he was standing and said: Some people dislike drinking while
standing, but I saw the Prophet doing as you have seen me doing now. 418

.

2. Ibn Abbas reported: I served water of Zamzam to Allahs Messenger and
he drank it while standing. 419
415.
416.
417.
418.
419.

194
Sixteen: The verse of liaan was revealed to whom? Was it to Uwaymir alAjlani or Hilal ibn Umayyah?

1. Narrated Sahl bin Sad: Uwaymir came to Asim bin Adi who was the
chief of Bani Ajlaan and said: What do you say about a man who has found
another man with his wife? Should he kill him whereupon you would kill
him (the husband), or what should he do? Please ask Allahs Messenger
about this matter on my behalf. Asim then went to the Prophet and said: O
Allahs Messenger! (And asked him that question) but Allahs Messenger
disliked the question.

.

Asim said that Allahs Messenger disliked such questions and considered it
shameful. Uwaymir then said: By Allah! I will not give up asking unless I
ask Allahs Messenger about it. Uwaymir came and said: O Allahs
Messenger! A man has found another man with his wife! Should he kill him
whereupon you would kill him or what should he do? Allahs Messenger
said: Allah has revealed regarding you and your wifes case in the
Qur'an.

.

So Allahs Messenger ordered them to perform the measures of mulaana
according to what Allah had mentioned in His Book. So Uwaymir did
mula'ana with her and said: O Allahs Messenger! If I kept her I would
oppress her. So Uwaymir divorced her and so divorce became a tradition
after them for those who happened to be involved in a case of mula'ana.
195
Allahs Messenger then said: Look! If she (Uwaymir's wife) delivers a

black child with deep black large eyes, big hips and fat legs, then I will
be of the opinion that Uwaymir has spoken the truth; but if she
delivers a red child looking like a wahra, then we will consider that
Uwaymir has told a lie against her. Later on she delivered a child
carrying the qualities which Allahs Messenger had mentioned as a proof
for Uwaymir's claim; therefore the child was ascribed to its mother
henceforth. 420
.

.

.

2. Narrated Ibn Abbas: Hilal bin Umayyah accused his wife of committing
illegal sexual intercourse with Sharik bin Sahma and filed the case before
the Prophet. The Prophet said (to Hilal): Either you bring forth a proof or
you will receive the legal punishment on your back. Hilal said: O Allahs
Apostle! If anyone of us saw a man over his wife, would he go to seek after
witnesses? The Prophet kept on saying: Either you bring forth the
witnesses or you will receive the legal punishment on your back.
.

Hilal then said: By Him Who sent you with the Truth, I am telling the truth
and Allah will reveal to you what will save my back from legal punishment.
Then Jibril came down and revealed to him: As for those who accuse their
wives... (24:6-9). The Prophet recited it till he reached: ... (her accuser) is
telling the truth. Then the Prophet left and sent for the woman, and Hilal
went and brought her and then took the oaths (confirming the claim). The
Prophet was saying: Allah knows that one of you is a liar, so will any of
you repent?
420.
196

.

Then the woman got up and took the oaths and when she was going to take
the fifth one, the people stopped her and said: It (the fifth oath) will
definitely bring Allahs curse on you. So she hesitated and recoiled so much
that we thought that she would withdraw her denial. But then she said: I will
not dishonor my family all through these days, and carried on. The Prophet
then said: Watch her; if she delivers a black-eyed child with big hips
and fat shins then it is Sharik bin Sahmas child. Later she delivered a
child of that description. So the Prophet said: If the case was not settled by
Allahs Law, I would punish her severely. 421
So, for whom was the Quran revealed? For Uwaymir or for Hilal ibn
Umayyah or both!?
Seventeen: Which eye of dajjal is blind? Left or right?

.

1. Hudhaifa reported that Allahs Messenger said: Ad-dajjal is blind of left
eye with thick hair and there would be a garden and fire with him and
his fire would be a garden and his garden would be fire. 422
2. Narrated Abdullah: Ad-dajjal was mentioned in the presence of the

Prophet. The Prophet said: Allah is not hidden from you; He is not blind
one eye, and pointed with his hand towards his eye, adding: While alMasih ad-dajjal is blind in the right eye and his eye looks like a
protruding grape. 423
421.
422.
423.

197
Chapter 7
Temporary marriage
Perhaps, we find a number of discrepancies in the great number of hadiths
attributed to the Messenger of Allah. There are hadiths reported on what we
call temporary marriage. I find that I should dedicate a whole chapter to
discuss its importance and the seriousness in its subject, particularly the
Shia who believes in twelve imams, continues to practice it and they argue
that it is found in al-Bukhaari and Muslim. We will discuss the subject in
several aspects:
When did the Prophet authorize temporary marriage and when did he forbid
it?
1. Was temporary marriage prescribed in the beginning of the call to Islam
then the Messenger of Allah forbade it in the battle of Khaybar, in the
year 6 of the emigration?

.

Ali ibn Abu Twalib reported that Allahs Messenger prohibited on the day
of Khaybar the contracting of temporary marriage with women and the
eating of the flesh of domestic asses. 424
2. Did the Messenger of Allah authorize temporary marriage on the day of
the conquest of Mecca then he forbade it before he left Mecca, in the
year 8 of the emigration?

-

-

.

424.
198

.
1. Rabi ibn Sabrah reported that his father went on an expedition with
Allahs Messenger during the conquest of Mecca, and we stayed there for
fifteen days, i.e. for thirteen full days and a day and a night, and Allahs
Messenger permitted us to contract temporary marriage with women. So I
and another person of my tribe went out, and I was more handsome than he,
whereas he was almost ugly. Each one of us had a cloak. My cloak was
worn out, whereas the cloak of my cousin was quite new. As we reached the
lower or the upper side of Mecca, we came across a young woman like a
young smart long-necked she-camel. We said: Is it possible that one of us
may contract temporary marriage with you? She said: What will you give
me as a dower? Each one of us spread his cloak. She began to cast a glance
on both the persons. My companion also looked at her when she was casting
a glance at her side and he said: This cloak of his is worn out, whereas my
cloak is quite new. She, however, said twice or thrice: There is no harm in
(accepting) this cloak. So I contracted temporary marriage with her, and I
did not come out (of this) until Allahs Messenger declared it forbidden. 425

.
Abdul Malik b. Rabi b. Sabrah al-Juhani reported on the authority of his
father who narrated it on the authority of his father: Allahs Messenger
permitted us to contract temporary marriage in the year of conquest of
Mecca, as we entered Mecca, and we did come out of it but he forbade us to
do it. 426
3. Did the Messenger of Allah authorize temporary marriage in the year
autas for three nights then he forbade it?
425.
426.

199
Iyas b. Salamah reported on the authority of his father that Allahs

Messenger gave sanction for contracting temporary marriage for three
nights in the year of Autas and then forbade it. 427
4. Were the companions contracting temporary marriage in the lifetime of
the Messenger of Allah, of Abu Bakr and Umar until Umar forbade it?
1. Ibn Juraij reported: Ata reported that Jabir b. Abdullah came to

perform Umrah, and we came to his abode, and the people asked him about
different things, and then they made a mention of temporary marriage,
whereupon he said: Yes, we had been benefiting ourselves by this
temporary marriage during the lifetime of the Prophet and during the time
of Abu Bakr and Umar. 428

.

5
2. Narrated Abdullah: We used to participate in the holy wars carried on by

the Prophet and we had no women with us. So we said: Shall we castrate
ourselves? But the Prophet forbade us to do that and thenceforth he allowed
us to marry a woman by giving her even a garment, and then he recited: O
you who believe! Do not make unlawful the good things which Allah has
made lawful for you. 429
In the version of Muslim:

.

5
Abdullah (b. Masud) reported: We were on an expedition with Allahs

Messenger and we had no women with us. We said: Should we not have
427.
428.
429.

200
ourselves castrated? He (the Prophet) forbade us to do so. He then granted

us permission that we should contract temporary marriage for a stipulated
period giving her a garment, and Abdullah then recited this verse: O you
who believe! Do not make unlawful the good things which Allah has made
lawful for you, and do not transgress. Allah does not like those who
transgress. 430
The jurists have tried to reconcile between these hadiths and they said:
Temporary marriage was permissible in the beginning of the call then it was
prohibited in the battle of Khaybar. Then it was permitted during the
conquest of Mecca then prohibited in the same conquest. Some considers
the conquest of Mecca and the year Awtas is one and the same thing, for the
battle of Awtas happened in the same year as the conquest of Mecca. They
said: Certain companion knew the prohibition of temporary marriage somuch-so that Umar forbade it.
We say:
A. If temporary marriage was permissible in the beginning of the call,
then it was prohibited in the battle of Khaybar, then it was permitted
in the conquest of Mecca, the companions would not have ignored
it and they would have explained it. But no such things were
narrated from anyone of the companions. But the latecomers made
an effort and reconciled between these hadiths to make them
acceptable.
B. The deduction that the year of Awtas and the conquest of Mecca is
the same thing is not correct. In the hadith of ar-Rabi ibn Sabrah
al-Juhani who narrated from his father, he mention the specification
of the conquest of Mecca:

.

Allahs Messenger permitted us to contract temporary marriage in the year
of conquest of Mecca, as we entered Mecca, and we did come out of it but
he forbade us to do it. 431
And he mentioned the year of the conquest if it means that the
year of Awtas is the year of the conquest of Mecca, it should then
me mentioned, because the conquest of Mecca is more known and
more confirm than the battle of Awtas which many Muslims have
not heard of. The hadith narrated by al-Bukhaari confirms what we
have said:
430.
431.

201

.

Narrated Jabir bin Abdullah and Salamah bin al-Akwa: While we were in
an army, Allahs Messenger came to us and said: You have been allowed
to practice the temporary marriage, so practice it. 432
C. The battle of Khaybar took place in the year six of the emigration
and the conquest of Mecca took place in the year eight. Umar
became caliph in the year thirteen of the emigration. Is it possible
that the two great companions, that is Abdullah ibn Masud and
Jabir ibn Abdullah ignore the interdiction of temporary marriage
all this time?
Hudhaifa said about Abdullah ibn Masud:

Narrated Abdur Rahman bin Yazid: We asked Hudhaifa to tell us of a
person resembling (to some extent) the Prophet in good appearance and
straight forward behavior so that we may learn from him. Hudhaifa replied:
I do not know anybody resembling the Prophet (to some extent) in
appearance and conduct more than Ibn Umm Abd. 433
Abu Musa al-Ashari said about him (Abdullah ibn Masud):
My brother and I came from Yemen, and for some time we continued to
consider Abdullah bin Masud as one of the members of the family of the
Prophet because we used to see him and his mother going in the house of
the Prophet very often. 434

432.
433.
434.

202

.

.
Abu al-Ahwas reported: We were in the house of Abu Musa along with
some of the companions of Abdullah and they were looking at the Holy
Book. Abdullah stood up, whereupon Abu Masud said: I do not know
whether Allahs Messenger has left after him one having a better knowledge
than the man who is standing. Abu Musa said: If you say this that is correct,
because he had been present when we had been absent and he was permitted
when we were detained. 435
It is possible for this eminent companion ignored the abrogation of
the temporary marriage if there existed somewhere something to
prove its origin?
D. If the companions used to practice temporary marriage in the
lifetime of the Messenger of Allah, Abu Bakr and Umar, as
mentioned in hadith of Jabir:

.

Yes, we had been benefiting ourselves by this temporary marriage during
the lifetime of the Prophet and during the time of Abu Bakr and Umar, 436
the Messenger of Allah would have prohibited them, likewise Abu Bakr and
Umar would have prohibited them. But no such prohibition has been
narrated to us!
E. Sabrah al-Juhani has said:

.

Allahs Messenger permitted us to contract temporary marriage in the year
of conquest of Mecca, as we entered Mecca, and we did come out of it but
he forbade us to do it, 437 and Iyas ibn Salamah reported from his father:

.

Iyas b. Salamah reported on the authority of his father that Allahs
Messenger gave sanction for contracting temporary marriage for three
nights in the year of Autas and then forbade it. 438
435.
436.
437.
438.

203
Now, if temporary marriage was permitted before that and it was prohibited
in the battle of Khaybar, which happened before the conquest of Mecca,
before Awtas, it should have been noted!
The verse of the Quran mentions only mutah and is known as the verse
of mutah that is mutah of the women. The verse does not contain
anything which proves what we call temporary marriage. Likewise, the
verse before and after it indicates what Allah has permitted as marriage, a
marriage which is formed by the Muslim family, a marriage where we find
tranquility, compassion and love. It is not a temporary pleasure which
terminates soon:

5 0

And among His Signs is this, that He created for you wives from among
yourselves, that you may find repose in them, and He has put between you
affection and mercy. Verily, in that are indeed signs for a people who
reflect. 439
Let us ponder on the verse which they call verse of mutah that is
mutah of the women and see what is before and what is after it. The verse
before it begins with the statement of Allah:

...

And marry not women whom your fathers married 440 It is not possible to
say that this is the temporary marriage. It is not palatable to say that a man
would marry temporarily the wife of his father and called this mutah
marriage before the revelation of the verse. Then the statement of Allah
follows:
...

U
Forbidden to you (for marriage) are: your mothers, your daughters, your
sisters, your father's sisters 441 It is again impossible to interpret this verse
as talking about the temporary marriage, except if a man would marry his
mother and his daughter temporarily (as a mutah) before the revelation of
the verse.
439.
440.
441.

Sourah 4, an-Nisa, verse 22.
Ibid, verse 23.
204
Then the verse which they call verse of mutah is mentioned:

U
5

%

U
Also women already married, except those whom your right hands possess.
Thus has Allah ordained for you. All others are lawful, provided you seek
with bridal-money from your property, desiring chastity, not committing
illegal sexual intercourse, so with those of whom you have enjoyed sexual
relations, give them their due as prescribed; but if after a due is prescribed,
you agree mutually (to give more), there is no sin on you. Surely, Allah is
Ever All-Knowing, All-Wise. 442
These verses are related to each other so-much-so that if we interpret
anyone of them as temporary marriage, we will have to automatically
consider the two remaining verses as talking about the same subject.
In the previous verse, Allah says:
and in this one he says:
that is the two verses are linked and it is not
possible to separate them:
and
Either the two
verses are talking about marriage which Allah has destined for men and
women or they are talking about temporary marriage!?
The statement of Allah:
is
explained by the hadith of Abu Said al-Khudri:

.
At the battle of Hunain, Allahs Messenger sent an army to Awtas and
encountered the enemy and fought with them. Having overcome them and
taken them captives, the companions of Allahs Messenger seemed to
442.
Ibid, verse 24.
205
refrain from having intercourse with captive women because of their

husbands being polytheists. Then Allah, Most High, sent down regarding
that:
And women already married, except those whom your right hands
possess, 443 i.e. they were lawful for them when their Iddah period came to
an end. 444
The statement:

: The word

means: chastity,
while is the contrary.
Now, we have to ask the question: Is temporary marriage a means of

chastity or adultery?
If it is chastity and not adultery, why did the Messenger of Allah forbid it
afterwards?
In the statement of Allah

there is enough proof that the

aim of the verse is legal marriage which is realized in the statement of
Allah:

5 0

And among His Signs is this, that He created for you wives from among
yourselves, that you may find repose in them, and He has put between you
affection and mercy. Verily, in that are indeed signs for a people who
reflect. 445
It is not possible that this verse aims at temporary marriage as they call it.
It is evident that the dowry is also called
a reward in the statement of
Allah in the verse:

O Prophet! Verily, We have made lawful to you your wives, to whom you
have paid their dowry. 446 Man cannot say that the Messenger of Allah
married temporarily (mutah)!
443.
444.
445.
446.

206
As for the statement of Allah:

5

U

But if after a dowry is prescribed, you agree mutually (to give more), there
is no sin on you 447 it is possible to understand its meaning from the
following verse:
5 L

And give to the women their dowry with a good heart; but if they, of their
own good pleasure, remit any part of it to you, take it, and enjoy it without
fear of any harm. 448
F. From the hadiths, the following are understood:
1. Temporary marriage was prescribed or allowed in voyage or military
expedition as in the following hadith:

.

Narrated Jabir bin Abdullah and Salamah bin al-Akwa: While we were in
an army, Allahs Messenger came to us and said: You have been allowed
to practice the temporary marriage, so practice it. 449
And in the following hadith also:

.

5
Abdullah (b. Masud) reported: We were on an expedition with Allahs

Messenger and we had no women with us. We said: Should we not have
ourselves castrated? He (the Prophet) forbade us to do so. He then granted
us permission that we should contract temporary marriage for a stipulated
period giving her a garment, and Abdullah then recited this verse: O you
who believe! Do not make unlawful the good things which Allah has made
447.
448.
449.

Ibid, verse 4.
207
lawful for you, and do not transgress. Allah does not like those who
transgress. 450
It is right to ask the following question:
The military expeditions of the Messenger of Allah did not last for days or a
few weeks at least, with the exception of Tabuk which happened after
Khaybar, the conquest of Mecca and Awtas. Let us take for example, the
conquest of Mecca: The Muslims left Medina, according to what Ibn Kathir
mentioned, on the 11 of the month of Ramadan and they conquer it on the
20 of the same month. Did the companions reached this degree of lust in
these ten days so that they thought of being castrated? Did the companions
request that they be castrated when the women gave birth and they
abandoned them for forty days?
2. Who were those women with whim they had temporary marriage?
Were they Muslim women who left Medina with them? This is an
unlikely matter. If this were the case, they would have married them
on a permanent basis? They should not have thought about
castration? But if they were polytheists women, to which people do
they belong? Allah says:

And do not marry idolatresses till they believe. 451
3. The temporary marriage took place without the consent of the
responsible party of the woman and without witness. This is in
accordance with the following hadith:

-

-

450.
451.

208

.
Rabi ibn Sabrah reported that his father went on an expedition with Allahs
Messenger during the conquest of Mecca, and we stayed there for fifteen
days, i.e. for thirteen full days and a day and a night, and Allahs Messenger
permitted us to contract temporary marriage with women. So I and another
person of my tribe went out, and I was more handsome than he, whereas he
was almost ugly. Each one of us had a cloak. My cloak was worn out,
whereas the cloak of my cousin was quite new. As we reached the lower or
the upper side of Mecca, we came across a young woman like a young
smart long-necked she-camel. We said: Is it possible that one of us may
contract temporary marriage with you? She said: What will you give me as
a dower? Each one of us spread his cloak. She began to cast a glance on
both the persons. My companion also looked at her when she was casting a
glance at her side and he said: This cloak of his is worn out, whereas my
cloak is quite new. She, however, said twice or thrice: There is no harm in
(accepting) this cloak. So I contracted temporary marriage with her, and I
did not come out (of this) until Allahs Messenger declared it forbidden. 452
Can anyone call this a marriage?
4. The temporary marriage last for some nights or a few hours,
according to hadith of Iyas ibn Salamah who narrated from his
father:

.

Allahs Messenger gave sanction for contracting temporary marriage for
three nights in the year of Autas and then forbade it. 453
And the hadith of Jabir ibn Abdullah:

.

We contracted temporary marriage giving a handful of tales or flour as a
dower during the lifetime of Allahs Messenger and during the time of Abu
Bakr until Umar forbade it in the case of Amr b. Huraith. 454
452.
453.
454.

209
5. The temporary marriage did not cost anything, but a low price
which will neither nourish nor avail against hunger as in the above
mentioned hadith.
6. After the temporary marriage, the partners separated and everyone
of them returned to his/her country, without bothering whether the
woman is pregnant or not. When the woman is found pregnant, how
can she travel that distance her and her country which is miles
away? What was the fate of pregnancy? Who was supposed to
spend on the woman during her pregnancy and during breast
feeding? Was she being looked upon with the handful of tales or
flour with which the man had sexual intercourse with her?
Is this a legal marriage or adultery and fornication? Is this a legal marriage
or prostitution? If it is permissible that we call it marriage, why did the
Messenger of Allah forbid it afterwards? Or do we say that the Messenger
of Allah permitted prostitution then forbade it then allowed it and then
forbade it? Finally it was forbidden categorically?!
Do not the hadiths on temporary marriage cause harm to the Messenger of
Allah and to the religion of Islam?
Let us read this section of the hadith of ar-Rabi ibn Sabrah:

As we reached the lower or the upper side of Mecca, we came across a
young woman like a young smart long-necked she-camel. We said: Is it
possible that one of us may contract temporary marriage with you? 455
Try to expose the hadith with the Book of Allah! If it contradicts it, then
know that the Messenger of Allah is innocent of hadith even if it is reported
in the two Sahih, al-Bukhaari and Muslim.
455.
210
Chapter 8
Hadiths in the two Sahih which cause harm to
the Messenger of Allah, the mothers of the
believers and even eliminate modesty

.

1. Aisha, the wife of the Messenger of Allah reported: A person asked the
Messenger of Allah about one who has sexual intercourse with his wife and
parts away (without orgasm) whether bathing is obligatory for him. Aisha
was sitting by him. The Messenger of Allah said: I and she do it and then
take a bath. 456
We have the right to ask the following questions:
Was there not another method of teaching men this problem related to
jurisprudence?
Does anyone among us accept that men inform others what they do with
their wives, in their presence?

.

Abu Said al-Khudri reported that Allahs Messenger said: The most
wicked among the people in the eye of Allah on the day of judgment
will be the man who goes to his wife and she comes to him, and then he
divulges her secret. 457
Did the Messenger of Allah approach his wife and she did the same to him
then he divulged her secrets to people?
Did the Messenger of Allah forbid us something which he did himself?
Is it not true that modesty is a branch of faith?
456.
457.

211
Is there not in the hadith an attempt to harm the Messenger of Allah?

How can we blame the infidels for the harm they cause to the Messenger of
Allah and we forget ourselves?

.
Narrated Abu Said al-Khudri: The Prophet was shyer than a virgin in her
separate room. And if he saw a thing which he disliked, we would recognize
that in his face. 458
-

.

Ali reported: I was one whose prostatic fluid flowed readily and I was
ashamed to ask the Apostle about it, because of the position of his daughter.
I, therefore, asked Miqdaad b. al-Asad and he inquired of him. He (the
Prophet) said: He should wash his male organ and perform ablution. 459

.

.

.
2. Narrated Qatadah: Anas bin Malik said: The Prophet used to visit all his
wives in a round, during the day and night and they were eleven in number.
I asked Anas: Had the Prophet the strength for it? Anas replied: We used to
say that the Prophet was given the strength of thirty (men). And Said said
on the authority of Qatadah that Anas had told him about nine wives
only. 460
Note the difference of opinion in the same hadith: one said eleven and other
said nine? So we ask: Which of the two is sound? This happens when we
affirm the authenticity of only one of them!
458.
459.
460.
hadith 5739.
212
The following phrase has been taken form a Shiite site. The have adopted
this hadith as a means to accuse the companions of the Messenger of Allah:
From where did Anas ibn Malik know than the Messenger of Allah had
intercourse with eleven wives in one hour? Did the Messenger of Allah
teach him or was he present? I seek refuge with Allah against false speech!
From when did he receive the power of thirty men?
How do we reply to this type of Shia?

In fact, Anas and the companions of the Messenger of Allah are innocent
from this type of hadith. These hadiths have been fabricated after the
sedition which caused the extreme convulsion of the Muslims!
.

3. Jabir reported that Allahs Messenger saw a woman, and so he came to
his wife, Zainab, as she was tanning leather and had sexual intercourse with
her. He then went to his companions and told them: The woman advances
and retires in the shape of a devil, so when one of you sees a woman, he
should come to his wife, for that will repel what he feels in his heart. 461
Now, we ask the following questions:
Does the lust of a man arise when he looks at a foreign woman,
which forces him to approach his wife and have sexual intercourse
with her?
Does a man make public announcement when he wants to approach
his wife and again makes a public announcement when he has
intercourse with her?
Is this hadith not a means of accusing the Messenger of Allah that
he did not care for the Muslims?
Where did Jabir meet Zainab while she was tanning leather and the
verse of hijaab was already revealed for the wives of the Prophet
the day he married her?
Where did Jabir come to know that the Messenger of Allah satisfied
his lust with Zainab?
461.
213
Is it not obligatory on us to boycott this hadith before boycotting the

Danish goods?

5
U U

Verily, those who annoy Allah and His Messenger Allah has cursed them in
this world, and in the Hereafter, and has prepared for them a humiliating
torment. 462
.
.

.

.
.

.

4. Narrated Aisha: Allahs Messenger was fond of honey and sweet edible
things and (it was his habit) that after finishing the afternoon prayer, he
would visit his wives and stay with one of them at that time. Once he went
to Hafsah, the daughter of Umar and stayed with her more than usual. I got
jealous and asked the reason for that. I was told that a lady of her folk had
given her a skin filled with honey as a present and that she made syrup from
it and gave it to the Prophet to drink. I said: By Allah! We will play a trick
on him. So I said to Sawdah bint Zamah: The Prophet will approach you,
and when he comes near you, say: Have you taken maghafir (a bad-smelling
gum)? He will say: No. Then say to him: Then what is this bad smell which
I smell from you? He will say to you: Hafsa made me drink honey syrup.
Then say: Perhaps the bees of that honey had sucked the juice of the tree of
al-Urfut!
462.
214
.

.

.

.

When he came to me, I also said the same, and when he went to Safiyyah,
she also said the same. And when the Prophet again went to Hafsah, she
said: O Allahs Messenger! Shall I give you more of that drink? He said: I
am not in need of it. Sawdah said: By Allah, we deprived him (of it). I said
to her: Keep quiet. 463
.

I heard Aisha saying: The Prophet used to stay for a long while with
Zainab bint Jahsh and drink honey at her house. So Hafsah and I decided
that if the Prophet came to anyone of us, she should say to him: I detect the
smell of maghafir (a nasty smelling gum) in you. Have you eaten maghafir?
So the Prophet visited one of them and she said to him similarly. The
Prophet said: Never mind, I have taken some honey at the house of
Zainab bint Jahsh, but I shall never drink of it anymore. So there was
revealed: O Prophet! Why do you ban (for you) that which Allah has made
lawful for you . . . If you two (wives of Prophet) turn in repentance to Allah,
(66.1-4) addressing Aisha and Hafsah: When the Prophet disclosed a
matter in confidence to some of his wives. (66.3) namely his saying: But I
have taken some honey. 464
Note the differences in the two narrations. So with whom did the Messenger
of Allah drink honey? Did he drink it with Hafsah or with Zainab?
If we consider one of the two narrations as sound, then the other must not be
sound?
463.
464.
hadith 3497.
hadith 3496.
215
Is it possible that such a trick and lie came from the mother of the believers?
Why kind of lie is the mothers of the believers being accused? It is a lie on
the Messenger of Allah?
Why do we accused the Shiites of harming the mothers of believers and do
not blame ourselves?
The mothers of the believers are innocent of such accusation and lie. So not
everything in the two Sahihs is sound?
"
0

0
5
And those who annoy believing men and women undeservedly, they bear (on
themselves) the crime of slander and plain sin. 465
.

.

.
.

.

. .

5. Narrated Urwa from Aisha: The wives of Allahs Messenger were in
two groups. One group consisted of Aisha, Hafsa, Safiyyah and Sawdah;
and the other group consisted of Umme Salamah and the other wives of
Allahs Messenger. The Muslims knew that Allahs Messenger loved
Aisha, so if any of them had a gift and wished to give to Allahs
Messenger, he would delay it, till Allahs Messenger had come to Aisha's
home and then he would send his gift to Allahs Messenger in her home.
The group of Umme Salamah discussed the matter together and decided that
Umme Salamah should request Allahs Messenger to tell the people to send
465.
216
their gifts to him in whatever wifes house he was. Umme Salamah told
Allahs Messenger of what they had said, but he did not reply. Then they
(those wives) asked Umme Salamah about it. She said: He did not say
anything to me. They asked her to talk to him again. She talked to him again
when she met him on her day, but he gave no reply. When they asked her,
she replied that he had given no reply. They said to her: Talk to him till he
gives you a reply. When it was her turn, she talked to him again. He then
said to her: Do not hurt me regarding Aisha, as the divine inspirations do
not come to me on any of the beds except that of Aisha.

. .

. .
.
.

.

.

.

.

On that Umme Salamah said: I repent to Allah for hurting you. Then the
group of Umme Salamah called Fatimah, the daughter of Allahs Messenger
and sent her to Allahs Messenger to say to him: Your wives request to treat
them and the daughter of Abu Bakr on equal terms. Then Fatimah conveyed
the message to him. The Prophet said: O my daughter! Don't you love
whom I love? She replied in the affirmative and returned and told them of
the situation. They requested her to go to him again but she refused. They
then sent Zainab bint Jahsh who went to him and used harsh words saying:
Your wives request you to treat them and the daughter of Ibn Abu
Quhafah on equal terms. On that she raised her voice and abused Aisha
to her face so much so that Allahs Messenger looked at Aisha to see
whether she would retort. Aisha started replying to Zainab till she silenced
her. The Prophet then looked at Aisha and said: She is really the daughter
of Abu Bakr. 466
In this hadith there are two unknown narrators and this is an attempt to put
off its chain of narrators.
466.
217
.

.
.

.

.
.

.
6. Anas reported that Allahs Messenger had a neighbour who was Persian
(by descent), and he was expert in the preparation of soup. He prepared
(soup) for Allahs Messenger and then came to him to invite him (to that
feast). He (Allahs Messenger) said: Here is Aisha also. He said: No.
Thereupon Allahs Messenger also said: No. He returned inviting him and
Allahs Messenger said: She is also there. He said: No. Thereupon Allahs
Messenger also said: No. He returned again to invite him and Allahs
Messenger again said: She is also there. He (the host) said: Yes, for the
third time. Then he accepted his invitation, and both of them set out until
they came to his house. 467
The word which causes harm to the Messenger of Allah and his wife is and
both of them set out.
.

7. Narrated Aisha: Once Haalah bint Khuwailid, Khadijah's sister, asked
the permission of the Prophet to enter. On that, the Prophet remembered the
way Khadijah used to ask permission, and that upset him. He said: O Allah!
Haalah! So I became jealous and said: What makes you remember an old
woman amongst the old women of Quraish an old woman of red gums who
died long ago, and in whose place Allah has given you somebody better
than her? 468
467.
468.

hadith 5976.
218
.

.

.

8. Anas reported that a person was charged with fornication with the slave
girl of Allahs Messenger. Thereupon Allahs Messenger said to Ali: Go
and strike his neck. Ali came to him and he found him in a well making
his body cool. Ali said to him: Come out, and as he took hold of his hand
and brought him out, he found that his sexual organ had been cut. Ali
refrained from striking his neck. He came to Allahs Apostle and said:
Allahs Messenger! He has not even the sexual organ with him. 469
We can ask the following questions:
Did the Messenger of Allah kill someone on the basis of doubt and
without confirmation?
Allah says:
O you who believe! If a liar - evil person comes to you with any news, verify
it, lest you should harm people in ignorance, and afterwards you become
regretful for what you have done. 470
Did the Messenger of Allah accept outrageous charge without four
witnesses?
Allah says:

And those who accuse chaste women, and produce not four witnesses, flog
them with eighty stripes, and reject their testimony forever. They indeed are
the liars, rebellious, disobedient to Allah. 471
469.
470.
471.

Sourah 49, al-Hujuraat, verse 6.
219
L
Why did they not produce four witnesses? Since they have not produced
witnesses! Then with Allah they are the liars. 472
What is the punishment for fornication and adultery in Islam? Is it
killing as in the hadith?
Allah says:

U
The fornicators, women and men, flog each of them with a hundred stripes.
if you believe in Allah and the last day. And let a party of the believers
If we assume that the hadith is sound and authentic and if Ali did
not find the man without sexual organ, he would have killed him. Is
this not killing without right ordained by Allah?
Allah says:

And do not kill anyone whose killing Allah has forbidden, except for a just
cause. 474
This hadith harms the Messenger of Allah in numerous aspects:
1. In it, there is accusation of the Messenger of Allah for killing based
on doubt and without four witnesses.
2. In it, there is accusation of the Messenger of Allah for not judging
according to what Allah has revealed?
Then it is good to note that the Messenger of Allah did not use to kill the
hypocrites. He said to Umar, when he requested that he killed Abdullah
ibn Ubay when the latter said: By Allah! If we return to Medina, indeed the
more honourable will expel therefrom the meaner. Umar said:
472.
473.
474.
Ibid, verse 13.

Ibid, verse 2.
220
.

Let me chop off the head of this hypocrite! The Prophet said: Leave him,
lest the people say that Muhammad kills his companions. 475

9. Narrated Abdullah: The Prophet stood up and delivered a sermon, and
pointing to Aishas house (i.e. eastwards), he said thrice: Affliction (will
appear from) here, and from where the side of the Satans head comes
out. 476
Hadiths mentioned in the two Sahihs give the impression that the one who
revealed to the Messenger of Allah is a man:

.
10. Aisha reported: The Prophet entered my house when a Jewess was
with me and she was saying: Do you know that you would be put to trial in
the grave? The Messenger of Allah trembled (on hearing this) and said: It is
the Jews only who would be put to trial. Aisha said: We passed some
nights and then the Messenger of Allah said: Do you know that it has been
revealed to me: You would be put to trial in the grave? Aisha said: I
heard the Messenger of Allah seeking refuge from the torment of the grave
after this. 477
475.
476.
477.
hadith 6255.
221
The polytheists mocking at the Messenger of Allah:

Allah says:
Truly! We will suffice you against the scoffers. 478

Allah says, warning Abu Jahl, when he wished to prevent the Messenger of
Allah from prostrating to Allah:

%
Then let him call upon his council (of helpers).
We will call out the guards of Hell!
Nay! Do not obey him. Fall prostrate and draw near to Allah! 479

.

.
11. Narrated Ibn Abbas: Abu Jahl said: If I see Muhammad praying at the
Kabah, I will tread on his neck. When the Prophet heard of that, he said: If
he does so, the angels will snatch him away. 480
Was Allah unable to defend his Prophet against the scoffers? They
pretended that they put parts of slaughtered animals on the shoulders of the
Messenger of Allah, like its blood and dung, while he was prostrating?
Could Allah not snatch Abu Jahl away? Did He need the help of angels to
do that?
Is there any other mockery that this one?

478.
479.
480.

Sourah 96, al-Alaq, verses 17-19.
222

.

12. Narrated Amr bin Maimun: Abdullah bin Masud said: While Allahs
Messenger was praying beside the Kabah, there were some Quraish people
sitting in a gathering. One of them said: Don't you see this (who does deeds
just to show off)? Who amongst you can go and bring the dung, blood and
the abdominal contents (intestines, etc.) of the slaughtered camels of the
family of so and so and then wait till he prostrates and put that in between
his shoulders? The most unfortunate amongst them went (and brought them)
and when Allahs Messenger prostrated, he put them between his shoulders.
The Prophet remained in prostration and they laughed so much so that they
fell on each other. A passerby went to Fatimah, who was a young girl in
those days. She came running and the Prophet was still in prostration. She
removed them and cursed upon the Quraish on their faces. When Allahs
Messenger completed his prayer, he said: O Allah! Take revenge on
Quraish. He said so thrice and added: O Allah! Take revenge on Amr
bin Hisham, Utbah bin Rabiah, Shaiba bin Rabiah, al-Walid bin
Utbah, Umaiyyah bin Khalaf, Uqbah bin Abu Mu'ait and Umarah
bin al-Walid. Abdullah added: By Allah! I saw all of them dead in the
battle field on the day of Badr and they were dragged and thrown in a well
at Badr. Allahs Messenger then said: Allahs curse has descended upon
the people of the well. 481
The Prophet was not someone who insulted, cursed and Allah has described him
as follows:

And Verily, you are on an exalted (standard of) character. 482
Was he accustomed to insult the Muslims and cursed them?
481.
482.

Sourah 68, al-Qalam, verse 4.
223
.

13. Aisha reported that two persons visited Allahs Messenger and both of
them talked about a thing, of which I am not aware, but that annoyed him
and he invoked curse upon both of them and hurled malediction, and when
they went out I said: Allahs Messenger, the good would reach everyone but
it would not reach these two. He said: Why so? I said: Because you have
invoked curse and hurled malediction upon both of them. He said: Dont
you know that I have made condition with my Lord saying thus: O
Allah, I am a human being and that for a Muslim upon whom I invoke
curse or hurl malediction make it a source of purity and reward. 483
In the hadith, we note the expression: I have made condition with my Lord Can
?it be possible for a man to make a condition with Allah
-
-

. .
-
-
-

-

-

.
483.
224
14. Muadh b. Jabal reported that he went along with Allahs Apostle in the
expedition of Tabuk and he (the Prophet) combined the prayers. He offered
the noon and afternoon prayers together and the sunset and night prayers
together and on the other day he deferred the prayers; he then came out and
offered the noon and afternoon prayers together. He then went in and came
out and then after that offered the sunset and night prayers together and then
said: Allahs willing, you would reach by tomorrow the fountain of
Tabuk and you should not come to that until it is dawn, and he who
amongst you happens to go there should not touch its water until I
come. We came to that and two persons (amongst) us reached that fountain
ahead of us. It was a thin flow of water like the shoelace. Allahs Messenger
asked them whether they had touched the water. They said: Yes. Allahs
Apostle scolded them, and he said to them what he had to say by the will of
Allah. The people then took water of the fountain in their palms until it
became somewhat significant and Allahs Messenger washed his hands and
his face too in it, and then, took it again in that (fountain) and there gushed
forth abundant water from that fountain, until all the people drank to their
fill. He then said: Muadh! It is hoped that if you live long you would see
its water irrigating well the gardens. 484
Let us see some of his characteristics through the following hadiths:
.

15. Narrated Anas bin Malik: The Prophet was not one who would abuse
(others) or say obscene words, or curse (others), and if he wanted to
admonish anyone of us, he used to say: What is wrong with him, his
forehead be dusted! 485
.

.
16. Narrated Anas: I served the Prophet for ten years, and he never said to
me: Uff (a minor harsh word denoting impatience) and never blamed me by
saying: Why did you do so or why didn't you do so? 486
484.
485.
486.

225

.
17. Umme Darda reported on the authority of Abu Darda as saying: I heard
Allahs Messenger as saying: The invoker of curse would neither be
witness nor intercessor on the Day of Resurrection. 487
.

18. Narrated Abdullah: The Prophet said: Abusing a Muslim is evil doing
and killing him is disbelief. 488
Do we say after that, that the Messenger of Allah insulted the Muslims and cursed
them?
The Messenger of Allah was not sent to curse and insult! But he was sent as a
blessing.
-
-

-

.

19. Abu Huraira reported it was said to Allahs Messenger: Invoke curse
upon the polytheists, whereupon he said: I have not been sent as the
invoker of curse, but I have been sent as mercy. 489
Is it possible that the Messenger of Allah cursed the polytheists and insulted the
Muslims?
U %

And by the Mercy of Allah, you dealt with them gently. And had you been
severe and harsh-hearted, they would have broken away from about you; so
pass over (their faults), and ask (Allahs) Forgiveness for them; and consult
487.
488.
489.

226
them in the affairs. Then when you have taken a decision, put your trust in
Allah, certainly, Allah loves those who put their trust (in Him). 490

,
.

20. Abu Huraira narrated that the Messenger of Allah said: Do not start by
saluting the Jews and the Christians and if you meet any of them on the
road, force him to go to the narrowest part of the road. 491
Allah says:
'

L
'
5
'

U '
'

So, because of their breach of their covenant, We cursed them and made
their hearts grow hard. They change the words from their places and have
abandoned a good part of the Message that was sent to them. And you will
not cease to discover deceit in them, except a few of them. But forgive them
and overlook (their misdeeds). Verily, Allah loves the good-doers. 492
Does forgiving and overlooking mean to force them to a narrower way?
Allah praises His Prophet by the statement:

And Verily, you are on an exalted (standard of) character. 493
Was it his character to force people to a narrower way? How can we force people to
a narrower way? What if they refused to take this narrower way?
Allah says:

'
490.
491.
492.
493.

Sourah 68, al-Qalam, verse 4.
227
Allah does not forbid you to deal justly and kindly with those who fought not
against you on account of religion nor drove you out of your homes. Verily,
Allah loves those who deal with equity. 494
Is it justice and righteousness to guide them to a narrow way? Is it justice and
righteousness to force them to a narrower way?
Was it a character of the Messenger of Allah to spy while Allah

forbids us categorically to spy when He says:
And spy not. 495

.

21. Narrated Abdullah bin Umar: Once Allahs Messenger accompanied by
Ubay bin Kab set out to Ibn Sayyad. He was informed that Ibn Sayyad was
in a garden of date palms. When Allahs Messenger entered the garden of
date-palms, he started hiding himself behind the trunks of the palms while
Ibn Sayyad was covered with a velvet sheet with murmurs emanating from
under it. Ibn Sayyad's mother saw Allahs Messenger and said: O Saf! This
is Muhammad. So Ibn Sayyad got up. Allah's Messenger said: If she had
left him (in his state), the truth would have been clear. 496
.
.
22. Narrated Anas: A group of people from Ukl (tribe) came to the Prophet
and they were living with the people of as-Suffa, but they became ill as the
climate of Medina did not suit them, so they said: O Allah's Messenger!
494.
495.
496.
Sourah 60, al-Mumtahana, verse 8.

Sourah 49, al-Hujurat, verse 12.
228
Provide us with milk. The Prophet said: I see no other way for you than to
use the camels of Allahs Apostle. So they went and drank the milk and
urine of the camels and became healthy and fat. Then they killed the
shepherd and took the camels away. When a help-seeker came to Allahs
Apostle, he sent some men in their pursuit, and they were captured and
brought before mid day. The Prophet ordered for some iron pieces to be
made red hot and their eyes were branded with them and their hands and
feet were cut off and were not cauterized. Then they were put at a place
called al-Harra, and when they asked for water to drink, they were not given
till they died. Abu Qilabah said: Those people committed theft and murder
and fought against Allah and His Apostle. 497
In another version of Muslim:

-
-

. .

.
.

.
23. Anas reported: Eight men of the tribe of Ukl came to Allahs
Messenger and swore allegiance to him on Islam, but found the climate of
that land uncongenial to their health and thus they became sick, and they
made complaint of that to Allahs Messenger and he said: Why dont you
go to (the fold) of our camels along with our shepherd, and make use of
their milk and urine. They said: Yes. They set out and drank their milk
and urine and regained their health. They killed the shepherd and drove
away the camels. This (news) reached Allahs Messenger and he sent them
on their track and they were caught and brought to him. He commanded
about them, and their hands and feet were cut off and their eyes were
gouged and then they were thrown in the sun, until they died. This hadith
has been narrated on the authority of Ibn al-Sabbah with a slight variation of
words. 498
497.
498.

229
In this hadith, there is an accusation against the Messenger of Allah that he had no
kindness in killing. He had himself said:
.

Verily Allah has enjoined goodness to everything; so when you kill, kill
in a good way and when you slaughter, slaughter in a good way. So
every one of you should sharpen his knife, and let the slaughtered
animal die comfortably. 499
This hadith offends the Messenger of Allah and the religion of Islam in the worst
way, for it gives the Messenger of Allah a hardest way to kill.
He also said:
.

Allah is Gentle and loves gentleness in all things. 500
Is what the Prophet did was a means of gentleness?
The lie concerning the killing of Kab ibn al-Ashraf which is in the two Sahihs and
it hurts the Messenger of Allah and the religion of Islam:
Our pure religion, our generous Prophet and his kind companions are all innocent
of the killing of Kab ibn al-Ashraf, treacherously, unfaithfully and cold-bloodedly,
as the two Sahihs narrated it. Our pure religion and our Quran forbid treachery and
dishonesty.
Allah says:

U
If you fear treachery from any people throw back their covenant to them (so
as to be) on equal terms. Certainly Allah likes not the treacherous. 501
The narration of the killing of Kab ibn al-Ashraf, which is narrated in
Sahih al-Bukhaari and Sahih Muslim, is contradictory to the teaching of the
Quran and it accuses the Messenger of Allah and said that he authorized his
companions to kill Kab treacherously, dishonestly.
499.
500.
501.

Sourah 8, al-Anfal, verse 58.
230

.
.

.

24. Narrated Jabir bin Abdullah: Allahs Messenger said: Who is willing
to kill Kab bin al-Ashraf who has hurt Allah and His Apostle?
Thereupon Muhammad bin Maslama got up saying: O Allahs Messenger!
Would you like that I kill him? The Prophet said: Yes. Muhammad bin
Maslama said: Then allow me to say a (false) thing (i.e. to deceive Kab).
The Prophet said: You may say it. Then Muhammad bin Maslama went to
Kab and said: That man demands sadaqah from us, and he has troubled us,
and I have come to borrow something from you. On that Kab said: By
Allah! You will get tired of him! Muhammad bin Maslama said: Now as we
have followed him, we do not want to leave him unless and until we see
how his end is going to be. Now we want you to lend us a camel load or two
of food.

.

.

Kab said: Yes, (I will lend you), but you should mortgage something to me.
Muhammad bin Maslama and his companion said: What do you want? Kab
replied: Mortgage your women to me. They said: How can we mortgage our
women to you and you are the most handsome of the Arabs? Kab said:
Then mortgage your sons to me. They said: How can we mortgage our sons
to you? Later they would be abused by the peoples saying that so-and-so
has been mortgaged for a camel load of food. That would cause us great
disgrace, but we will mortgage our arms to you. Muhammad bin Maslama
and his companion promised Kab that Muhammad would return to him.
231
.
.

.

.
.

He came to Kab at night along with Kabs foster brother, Abu Naila.
Kab invited them to come into his fort, and then he went down to them. His
wife asked him: Where are you going at this time? Kab replied, "None but
Muhammad bin Maslama and my (foster) brother Abu Naila have come.
His wife said: I hear a voice as if dropping blood is from him. Kab said:
They are none but my brother Muhammad bin Maslama and my foster
brother Abu Naila. A generous man should respond to a call at night even
if invited to be killed. Muhammad bin Maslama went with two men. (Some
narrators mention the men as Abu bin Jabr. Al-Harith bin Aus and Abbad
bin Bishr). So Muhammad bin Maslama went in together with two men, and
said to them: When Kab comes, I will touch his hair and smell it, and when
you see that I have got hold of his head, strip him. I will let you smell his
head. Kab bin al-Ashraf came down to them wrapped in his clothes, and
diffusing perfume. Muhammad bin Maslama said: I have never smelt a
better scent than this. Kab replied: I have got the best Arab women who
know how to use the high class of perfume. Muhammad bin Maslama
requested Kab: Will you allow me to smell your head? Kab said: Yes.
Muhammad smelt it and made his companions smell it as well. Then he
requested Kab again: Will you let me (smell your head)? Kab said: Yes.
When Muhammad got a strong hold of him, he said (to his companions):
Get at him! So they killed him and went to the Prophet and informed him.
(Abu Rafi) was killed after Kab bin al-Ashraf. 502
It is indeed strange that the writer of this scenario in this narration describes
Kab ibn al-Ashraf as a generous, courageous and noble-minded:
502.
232

if invited to be killed, 503 whereas we find that the companion described him
as shabby, villain, treacherous and dishonest.
So, we have a question that we must ask:
How did Jabir know about the statement of the woman of Kab and its
reply?

if invited to be killed!!!? 504

.
25. Narrated Hisham's father: Khawla bint Hakim was one of those ladies
who presented themselves to the Prophet for marriage. Aisha said: Doesnt
a lady feel ashamed for presenting herself to a man? But when the verse:
You may postpone (the turn of) any of them (your wives) that you please
(33.51) was revealed, Aisha said: O Allah's Messenger! I do not see, but,
that your Lord hurries in pleasing your passion. 505
The Jews poison the Messenger of Allah:

Allah promises that He will protect His Prophet against the harm of the
Jews and he says:
503.
504.
505.

233
So if they believe in the like of that which you believe, then they are rightly
guided; but if they turn away, then they are only in opposition. So Allah will
suffice you against them. And He is the All-Hearer, the All-Knower. 506
Allah also says:

O Messenger! Proclaim which has been sent down to you from your Lord.
And if you do not, then you have not conveyed His Message. Allah will
protect you from mankind. Verily, Allah guides not the people who
disbelieve. 507
Nothing in the heaven and on earth can make Allah incapable:

%
%
U

Allah is not such that anything in the heavens or in the earth escapes Him.
Verily, He is All-Knowing, All-Omnipotent. 508
Was Allah incapable of protecting His Prophet against the harm of the Jews
when they were capable of giving him poison, so-much-so that al-Bukhaari
narrated that the Messenger of Allah died on account of this poison?

.

.

.

.
.

26. Anas reported that a Jewess came to Allahs Messenger with poisoned
mutton and he took of that what had been brought to him. He called for her
and asked her about that, whereupon she said: I had determined to kill you.
Thereupon he said: Allah will never give you the power to do it. He (the
narrator) said that they said: Should we not kill her? Thereupon he said: No.
506.
507.
508.

Sourah 35, Fatir, verse 44.
234
He (Anas) said: I felt (the affects of this poison) on the uvula of Allahs
Messenger. 509

.
27. Narrated Aisha: The Prophet in his ailment in which he died, used to
say: O Aisha! I still feel the pain caused by the food I ate at Khaibar,
and at this time, I feel as if my aorta is being cut from that poison. 510
Allah says:
And if he had forged a false saying
concerning Us.

5 U

We surely would have seized him by

his right hand.
And then We certainly would have

cut off his life artery.
And none of you could have withheld

Us from (punishing) him. 511
By considering this hadith as sound and authentic, we are giving the

enemies of Allah the authority to say to the Messenger of Allah that he has
forged a false saying against Him. For that, He has cut off his life artery!?

.

And at this time, I feel as if my aorta is being cut from that poison.
Spell and charm of the Jews on the Prophet:

Was Allah incapable of protecting His Prophet against the Jews when Labid ibn alAsam charmed his so-much-so that he lost his memory, as is narrated in Sahih alBukhaari?

509.
510.
511.
hadith 5430.
Sourah 69, al-Haqqah, verses 44-47.
235

.

.

.

28. Narrated Aisha: Allahs Messenger was affected by magic, so much
that he used to think that he had done something which in fact, he did not
do, and he invoked his Lord. Then he said: O Aisha! Do you know that
Allah has advised me as to the problem I consulted Him about? Aisha
said: O Allahs Messenger! Whats that? He said: Two men came to me
and one of them sat at my head and the other at my feet, and one of
them asked his companion: What is wrong with this man? The latter
replied: He is under the effect of magic. The former asked: Who has
worked magic on him? The latter replied: Labid bin al-Asam. The
former asked: With what did he work the magic? The latter replied:
With a comb and the hair, which are stuck to the comb, and the skin of
pollen of a date-palm tree. The former asked: Where is that? The latter
replied: It is in Dharwan.

.

.

Dharwan was a well in the dwelling place of Bani Zuraiq. Allahs

Messenger went to that well and returned to Aisha, saying: By Allah! The
water was as red as the infusion of Henna and the date-palm trees look
like the heads of devils. Aisha added: Allahs Messenger came to me and
informed me about the well. I asked the Prophet: O Allahs Messenger!
Why didn't you take out the skin of pollen? He said: As for me, Allah has
cured me and I hated to draw the attention of the people to such evil. 512
.

29. Narrated Aisha: Once the Prophet was bewitched so that he began to
imagine that he had done a thing which in fact he had not done. 513
512.
513.

236
These two narrations if we assume that they are sound and authentic explain
that the Messenger of Allah lost his memory due to the charm and spell of the Jews
on him:

So that he began to imagine that he had done a thing which in fact he had
not done.
And in another version:

So much so that he used to think that he had done something which in fact,
he did not do.
We notice that the verbs are in the past tense for both narration, contrary to the
following hadith in which the verb is in the present tense:
.

30. Narrated Aisha: Magic was worked on the Prophet so that he began to
fancy that he was doing a thing which he was not actually doing. 514
In another version of the hadith, it is said that he approached women when in fact
he did not:

.

.
31. Narrated Aisha: Magic was worked on Allahs Messenger so that he
used to think that he had sexual relations with his wives while he actually
had not Sufyan said: That is the hardest kind of magic as it has such an
effect. 515
Allah says:
514.
515.

237

'

' %

*

0

And they say: Why does this Messenger eat food and walk about in the
markets (as we). Why is not an angel sent down to him to warn with him?
Or (why) has not a treasure been granted to him, or why has he not a
garden whereof he may eat? And the polytheists and wrong-doers say: You
follow none but a man bewitched. 516
And He says:

U
0

We know best of what they listen to, when they listen to you. And when they
take secret counsel, then the polytheists and wrong-doers say: You follow
none but a bewitched man. 517
Some of the defenders of this hadith say that the two verses of Sourah al-Israa and
al-Furqaan were revealed in Mecca before the emigration. The Messenger of Allah
was charmed in Medina after the emigration. But we say: If sorcery was
permissible in Medina, what prevented him from being worked again by magic in
Mecca?

And the polytheists and wrong-doers say: You follow none but a man
bewitched.518

Then the polytheists and wrong-doers say: You follow none but a bewitched
man. 519
The gravity of this hadith is that it deploys sorcery and magic between Muslims.
The Messenger of Allah, when he was charmed, as they pretend, two angels came
to him and they informed him of the place of sorcery that is the well of Dharwan.
516.
517.
518.
519.
Sourah 25, al-Furqan, verses 7 & 8.

Sourah 25, al-Furqan, verses 7 & 8.
238
So the Messenger of Allah went there with his companions, he removed and buried
it.
When someone among the Muslims is charmed, do we request him to wait until two
angels come to him to inform him of the place of sorcery or do we request him to
contact one of the charlatans who will seek the help of the devils to remove it?
Al-Bukhaari attributed to Said ibn Musayyib one of the grand tabiine that he
permitted to contact the charlatans and the magicians to remove the sorcery and
spell!
239
Chapter 9
Breast feeding of an adult
Among the hadiths which contradict the Book of Allah, hurt the Messenger, the
mothers of the believers in general and Aisha in particular, we have those hadiths
which deal with the breast feeding of the adult. Because of the severity and the
danger of these hadiths, I have dedicated one chapter for that, after the publication
of the verdict permitting this, i.e. breast feeding of an adult.

.

. -

. .

.

Aisha reported that Sahlah bint Suhail came to Allahs Apostle and said:
Messenger of Allah! I see on the face of Abu Hudhaifa (signs of disgust) on
entering of Salim (who is an ally) into (our house), whereupon Allahs
Apostle said: Suckle him. She said: How can I suckle him as he is a grownup man? Allahs Messenger smiled and said: I already know that he is a
young man. Amr has made this addition in his narration that he
participated in the Battle of Badr and in the narration of Ibn Abu Umar (the
words are): Allahs Messenger laughed. 520
His statement: How can I suckle him as he is a grown-up man... is a proof
that suckling is done directly through the mammal, thats why the
Messenger of Allah laughed assuming that the hadith is sound and
authentic!
According to an-Nawawi, in an explanation of this hadith, al-Qadi said:
Perhaps she milked it in a recipient and then she gave him to drink without
touching her breasts or looking at them. What al-Qadi has said is good. But it may
be that he touched it because of the need as it was permitted to breast feed the
adult.
Al-Qadi did not say for sure that she removed the milk and then fed him, for the
word
is used. The word
have several meaning, the most important of
which are: expectation, hope what one loves. Perhaps he was looking for a way out
of breast feeding directly from the breasts. An-Nawawi was not satisfied with the
520.
240
statement of al-Qadi for he said: But it may be that he touched it because of the
need as it was permitted to breast feed the adult.
I say: When did Salim entered upon her? Was it before the rule of adoption was
prohibited or was it after that? Someone adopted was equal to someone with
parentage; he inherits from and gave heritage to the one who deserved it. Abu
Hudhaifa could not have this characteristic as he was their son!
There are hadiths in Sahih Muslim which mention that men who breast fed entered
upon Aisha and this is a harm to the mother of the believers and a derogation of
her comprehension and her piety.

.

.

1. Umme Salamah said to Aisha: A young boy who is at the threshold of

puberty comes to you. I, however, do not like that he should come to me,
whereupon Aisha said: Don't you see in Allahs Messenger a model for
you? She also said: The wife of Abu Hudhaifa said: Messenger of Allah!
Salim comes to me and now he is a (grown-up) person, and there is
something that (rankles) in the mind of Abu Hudhaifa about him,
whereupon Allahs Messenger said: Suckle him and thus he may be able
to come to you. 521

.
.
.
.
.

2. Zainab daughter of Abu Salamah reported: I heard Umme Salamah, the
wife of Allahs Apostle saying to Aisha: By Allah! I do not like to be seen
by a young boy who has passed the period of fosterage, whereupon she
(Aisha) said: Why is it so? Sahlah, daughter of Suhail, came to Allahs
Messenger and said: Allahs Messenger! I swear by Allah that I see in the
521.
241
face of Abu Hudhaifa (the signs of disgust) on account of entering of Salim

(in the house), whereupon Allahs Messenger said: Suckle him. She
(Sahlah bint Suhail) said: He has a heard. But he (again) said: Suckle him
and it would remove what is there (expression of disgust) on the face of
Abu Hudhaifa. She said: (I did that) and, by Allah, I did not see (any sign
of disgust) on the face of Abu Hudhaifa. 522

Umme Salamah, the wife of Allahs Apostle, used to say that all wives of
Allahs Apostle disclaimed the idea that one with this type of fosterage
(having been suckled after the proper period) should come to them and said
to Aisha: By Allah! We do not find this but a sort of concession given by
Allahs Messenger only for Salim, and no one was being to be allowed to
enter (our houses) with this type of fosterage and we do not subscribe to this
view. 523
To explain what is attributed to Umme Salamah as statement to Aisha, i.e.:

A young boy who is at the threshold of puberty comes to you. I, however,
do not like that he should come to me and:
That all wives of Allahs Apostle disclaimed the idea that one with this type
of fosterage (having been suckled after the proper period) should come to
them and said to Aisha: By Allah! We do not find this but a sort of
concession given by Allahs Messenger only for Salim, and no one was
being to be allowed to enter (our houses) with this type of fosterage and we
do not subscribe to this view, I mention a hadith from al-Muatta:
522.
523.

242
Hadith from al-Muatta explaining the statement of Umme

Salamah:
Yahya related to me from Malik from Ibn Shihab that he was asked about
the suckling of an older person. He said: 'Urwa ibn az-Zubair informed me
that Abu Hudhaifa ibn Utbah ibn Rabiah, one of the companions of the
Messenger of Allah, who was present at Badr, adopted Salim (who is called
Salim, the mawla of Abu Hudhaifa) as the Messenger of Allah adopted Zaid
ibn Harithah. He thought of him as his son, and Abu Hudhaifa married him
to his brothers sister, Fatima bint al-Walid ibn Utba ibn Rabiah, who was
at that time among the first emigrants. She was one of the best unmarried
women of the Quraish. When Allah the Exalted sent down in His Book
what He sent down about Zaid ibn Harithah: Call them after their true
fathers. That is more equitable in the sight of Allah. If you do not know who
their fathers were then they are your brothers in the religion and your
mawali 524 people in this position were traced back to their fathers. When
the father was not known, they were traced to their mawla.
524.
243

Sahlah bint Suhail who was the wife of Abu Hudhaifa, and one of the tribe
of Amr ibn Luayy, came to the Messenger of Allah and said: Messenger of
Allah! We think of Salim as a son and he comes in to see me while I am
uncovered. We only have one room, so what do you think about the
situation? The Messenger of Allah said: Give him five drinks of your milk
and he will be a mahram by it. She then saw him as a foster son. Aisha,
the mother of believers, took that as a precedent for whatever men she
wanted to be able to come to see her. She ordered her sister, Umme
Kulthum bint Abu Bakr as-Siddiq and the daughters of her brother to give
milk to whichever men she wanted to be able to come in to see her. The rest
of the wives of the Prophet refused to let anyone come in to them by such
nursing. They said: No! By Allah! We think that what the Messenger of
Allah ordered Sahlah bint Suhail to do was only an indulgence concerning
the nursing of Salim alone. No! By Allah! No one will come in upon us by
such nursing!

This is what the wives of the Prophet thought about the suckling of an older
person. 525

.

.

Narrated Aisha: that the Prophet entered upon her while a man was sitting
with her. Signs of anger seemed to appear on his face as if he disliked that.
She said: Here is my (foster) brother. He said: Be sure as to who is your
foster brother, for foster suckling relationship is established only when
milk is the only food of the child. 526
Do you find anything strange in the contemporary verdict which permits the
suckling of an adult? The strangest verdict is the one which enables a woman to
suckle his friends at work so as they become forbidden to her in marriage?
525.
526.
Al-Muatta: Book 30, hadith 1287.

244
Chapter 10
Hadiths which hurt the Messenger of Allah
1. Did Ali and al-Abbas loves this world so-much-so that
they began to insult each other and al-Abbas considered
Ali as liar, sinner, disloyal and disloyal?

-
-

-

-

.

. .

.

.

1. It is reported by Zuhri that this tradition was narrated to him by Malik b.
Aus who said: Umar b. al-Khattab sent for me and I came to him when the
day had advanced. I found him in his house sitting on his bare bed-stead,
reclining on a leather pillow. He said (to me): Malik! Some people of your
tribe have hastened to me (with a request for help). I have ordered a little
money for them. Take it and distribute it among them. I said: I wish you had
ordered somebody else to do this job. He said: Malik! Take it. At this
moment (his man-servant) Yarfa came in and said: Commander of the
Faithful, what do you say about Uthman, Abdur Rahman b. Auf, Zubair
and Sad? He said: Yes, and permitted them. So they entered. Then he
(Yarfa) came again and said: What do you say about Ali and Abbas (who
are present at the door)? He said: Yes, and permitted them to enter. Abbas
said: Commander of the Faithful! Decide (the dispute) between me and this
sinful, treacherous, dishonest liar. The people also said: Yes, commander of
the Faithful, do decide (the dispute) and have mercy on them. 527
Al-Bukhaari narrated this hadith but did not mention: Decide (the dispute)
between me and this sinful, treacherous, dishonest liar, but instead he

mentioned:

527.
245
Ali and al-Abbas started insulting each other 528

.

.

.

2. The wives of the Prophet sent Uthman to Abu Bakr demanding from him
their 1/8 of the Fai which Allah had granted to his Apostle. But I used to
oppose them and say to them: Will you not fear Allah? Don't you know that
the Prophet used to say: Our property is not inherited, but whatever we
leave is to be given in charity? The Prophet mentioned that regarding
himself. He added: The family of Muhammad can take their sustenance
from this property. So the wives of the Prophet stopped demanding it
when I told them of that. So, this property was in the hands of Ali who
withheld it from Abbas and overpowered him. Then it came in the hands of
Hasan bin Ali, then in the hands of Husain bin Ali, and then in the hands
of Ali bin Husain and Hasan bin Hasan, and each of the last two used to
manage it in turn, then it came in the hands of Zaid bin Hasan, and it was
truly the charity of Allah's Apostle. 529
2. Accusing al-Abbas, the uncle of the Messenger of Allah,

of greediness and retaining some of the charity
.
.

.

.
.
.

.
.
.
.
.

.

.
528.
529.

246
1. Narrated Anas: Money from Bahrain was brought to the Prophet. He said:
Spread it in the Mosque. It was the biggest amount that had ever been
brought to Allahs Messenger. In the meantime al-Abbas came to him and
said: O Allahs Messenger! Give me, for I gave the ransom of myself and
Aqil. The Prophet said (to him): Take. He scooped money with both hands
and poured it in his garment and tried to lift it, but he could not and
appealed to the Prophet: Will you order someone to help me in lifting it?
The Prophet said: No. Then al-Abbas said: Then will you yourself help me
carry it? The Prophet said: No. Then al-Abbas threw away some of the
money, but even then he was not able to lift it, and so he gain requested the
Prophet: Will you order someone to help me carry it? The Prophet said: No.
Then al-Abbas said: Then will you yourself yelp me carry it? The Prophet
said: No. So, al-Abbas threw away some more money and lifted it on his
shoulder and went away. The Prophet kept on looking at him with
astonishment at his greediness till he went out of our sight. Allahs
Messenger did not get up from there till not a single dirham remained from
that money. 530

.
2. Abu Huraira said: Umar said: The Messenger of Allah enjoined charity
and it was said that Ibn Jamil, Khalid bin al-Walid and Abbas bin Abdul
Muttalib had withheld some. The Messenger of Allah said: What is the
matter with Ibn Jamil? Was he not poor then Allah made him rich? As
for Khalid bin al-Walid, you are being unfair to Khalid, for he is saving
his shields and weapons for the sake of Allah. As for al-Abbas bin
Abdul Muttalib, the paternal uncle of the Messenger of Allah, it is an
obligatory charity for him and he has to pay as much again. 531
Al-Abbas is the paternal uncle of the Messenger of Allah, who used to seek water
through Umar ibn al-Khattab. Is he accused of greediness and non-payment of
obligatory charity?!
530.
531.

hadith 2148.
247
.
.

Narrated Anas: Whenever there was drought, Umar bin al-Khattab used to
ask Allah for rain through al-Abbas bin Abdul Muttalib, saying: O Allah!
We used to request our Prophet to ask You for rain, and You would give us.
Now we request the uncle of our Prophet to ask You for rain, so give us
rain. And they would be given rain. 532
3. Accusing Ali of being greedy of authority, even if the

Messenger of Allah refused to give it to him, and his
greediness of authority more much more than that of
religion, even if this leads to dissension and division of the
Muslims

.

.

1. Narrated Abdullah bin Abbas: Ali bin Abu Twalib came out of the
house of Allahs Messenger during his fatal illness. The people asked: O
Abu Hasan (i.e. Ali)! How is the health of Allahs Messenger this
morning? Ali replied: He has recovered with the Grace of Allah. Abbas
bin Abdul Muttalib held him by the hand and said to him: In three days
you, by Allah, will be ruled (by somebody else). And by Allah! I feel that
Allahs Apostle will die from this ailment of his, for I know how the faces
of the offspring of Abdul Muttalib look at the time of their death. So let us
532.
248
go to Allahs Messenger and ask him who will take over the Caliphate. If it
is given to us we will know as to it, and if it is given to somebody else, we
will inform him so that he may tell the new ruler to take care of us. Ali
said: By Allah, if we asked Allahs Apostle for it and he denied it us, the
people will never give it to us after that. And by Allah! I will not ask
Allahs Messenger for it. 533
Al-Bukhaari and Muslim narrated that Ali did not take allegiance from Abu
Bakr until the death of Fatimah, the daughter of the Messenger of Allah, for
he (Ali) wished to be caliph.

-

-

.
.

.

.

.

2. It is narrated on the authority of Urwa b. Zubair who narrated from
Aisha that when she (Fatimah) died, her husband, Ali b. Abu Twalib,
buried her at night. He did not inform Abu Bakr about her death and offered
the funeral prayer over her himself. During the lifetime of Fatimah, all
received (special) regard from the people. After she had died, he felt
533.
249
estrange in the faces of the people towards him. So he sought to make peace
with Abu Bakr and offer his allegiance to him. He had not yet owed
allegiance to him as caliph during these months. He sent a person to Abu
Bakr requesting him to visit him unaccompanied by anyone. Umar said to
Abu Bakr: By Allah! You will not visit them alone. Abu Bakr said: What
will they do to me? By Allah! I will visit them. And he did pay them a visit
alone. Ali recited tashahhud (as it is done in the beginning of a religious
sermon); then said: We recognise your moral excellence and what Allah has
bestowed upon you. We do not envy the favour which Allah has conferred
upon you; but you have done it alone, and we thought we had a right on
account of our kinship with the Messenger of Allah. He continued to talk to
Abu Bakr until the latters eyes welled up with tears. Then Abu Bakr spoke
and said: By Allah! In Whose Hand is my life! The kinship of the
Messenger of Allah is dearer to me than the kinship of my own people. As
regards the dispute that has arisen between you and me about these
properties, I have not deviated from the right course and I have not given up
doing about them what the Messenger of Allah used to do. So Ali said to
Abu Bakr: This afternoon is (fixed) for (swearing) allegiance (to you). So
when Abu Bakr had finished his noon prayer, he ascended the pulpit and
recited tashahhud, and described the status of Ali, his delay in swearing
allegiance and the excuse which lie had offered to him. He asked for Gods
forgiveness. Then Ali b. Abu Twalib recited the tashahhud, extolled the
merits of Abu Bakr and (said that) his action was not prompted by any
jealousy of Abu Bakr on his part or his refusal to accept the high position
which Allah had conferred upon him, (adding:) But we were of the opinion
that we should have a share in the government, but the matter had been
decided without taking us into confidence, and this displeased us. The
Muslims were pleased with this (explanation) and they said: You have done
the right thing. The Muslims were (again) favourably inclined to Ali since
he adopted the proper course of action. 534
May be these types of hadith have been recorded after the dissension, for
everyone one among a group of the two groups fabricated hadiths in support
of their sayings. This is what caused dissension among the Muslims and
helped in the emergence of mazhab and groups.
534.
250
4. Did Umar ibn al-Khattab disobey the command of the

Messenger of Allah?

-
-

.

Ibn Abbas reported: When Allahs Messenger was about to leave this
world, there were persons (around him) in his house, Umar b. al-Khattab
being one of them. Allahs Apostle said: Come, I may write for you a
document; you would not go astray after that. Thereupon Umar said: Verily
Allahs Messenger is deeply afflicted with pain. You have the Quran with
you. The Book of Allah is sufficient for us. Those who were present in the
house differed. Some of them said: Bring him (the writing material) so that
Allahs Messenger may write a document for you and you would never go
astray after him and some among them said what Umar had (already) said.
When they indulged in nonsense and began to dispute in the presence of
Allahs Messenger, he said: Get up (and go away)! Ubaidullah said: Ibn
Abbas used to say: There was a heavy loss, indeed a heavy loss, that, due
to their dispute and noise. Allahs Messenger could not write (or dictate) the
document for them. 535
Allah says:

%

5

It is not for a believer, man or woman, when Allah and His Messenger have
decreed a matter that they should have any option in their decision. And
whoever disobeys Allah and His Messenger, he has indeed strayed into a
plain error. 536
535.
536.

251
If we suppose that the hadith is sound, is the statement of Umar: The Book
of Allah is sufficient for us not an authority for those who follow only the
Quran, appealing for the cancellation or the non-authority of the Sunnah of
the Messenger of Allah, saying: We have the book of Allah? The Book of
Allah is sufficient for us!
5. Did the companions accused the Prophet of being seriously

sick, as explained in Lisanul Arab?
.

.

.
.

.
.

Narrated Said bin Jubair: Ibn Abbas said: Thursday! What (great thing)
took place on Thursday! Then he started weeping till his tears wetted the
gravels of the ground. Then he said: On Thursday, the illness of Allahs
Messenger was aggravated and he said: Fetch me writing materials so
that I may have something written to you after which you will never go
astray. The people differed in this matter and people should not differ
before a prophet. They said: Allahs Messenger is seriously sick. The
Prophet said: Let me alone, as the state in which I am now, is better than
what you are calling me for. The Prophet, on his death-bed, gave three
orders saying: Expel the pagans from the Arabian Peninsula, respect
and give gifts to the foreign delegates as you have seen me dealing with
them. I forgot the third (order). Yaqub bin Muhammad said: I asked alMughira bin Abdur-Rahman about the Arabian Peninsula and he said: It
comprises Mecca, Medina, al-Yamama and Yemen. Yaqub added: And alArj, the beginning of Tihama. 537
537.
252
6. Accusing Umar of changing and modifying religion

according to his lust, going against the Book of Allah and
the Sunnah of His Messenger, saying things according to
his opinions
1. The mutah of hajj and the mutah of women:

.

1. Narrated Imran bin Husain: The verse of Hajj-at-tamattu was revealed
in Allahs Book, so we performed it with Allahs Messenger and nothing
was revealed in Qur'an to make it illegal, nor did the Prophet prohibit it till
he died. But the man just expressed what his own mind suggested. 538

.

2. Mutarrif reported: Imran b. Husain said to me: Should I not narrate to
you a hadith today by which Allah will benefit you subsequently - and bear
in mind that Allahs Messenger made some members of his family perform
Umrah within ten days of Dhul-Hijjah. No verse was revealed to abrogate
that, and he (the Prophet) did not refrain from doing it till he died. So after
him everyone said as he liked. 539
.

3. Abu Nadrah reported: While I was in the company of Jabir, a person
came and said: There is difference of opinion among Ibn Abbas and Ibn
Zubair about two mutah, whereupon Jabir said: We have been doing this
538.
539.
hadith 2831.
253
during the lifetime of Allahs Messenger and then Umar forbade us to do

so, and we never resorted to them. 540
.

4. Abu Musa reported that he used to deliver religious verdict in favor of
hajj tamattu'. A person said to him: Exercise restraint in delivering some of
your religious verdicts, for you do not know what the commander of
believers has introduced in the rites after you. He (Abu Musa) met him
(Umar) subsequently and asked him (about it), whereupon Umar said: I
know that Allahs Apostle and also his companions did that, but I do not
approve that the married persons should have intercourse with their wives
under the shade of the trees, and then set out for hajj with water trickling
down from their heads. 541
2. The three divorce:

-
-

.
Ibn Abbas reported that the pronouncement of three divorces during the
lifetime of Allahs Messenger and that of Abu Bakr and two years of the
caliphate of Umar were treated as one. But Umar b. Khattab said: Verily
the people have begun to hasten in the matter in which they are required to
observe respite. So if we had to impose this upon them! And he imposed it
upon them. 542
540.
541.
542.

254
7. Hadith causing harm to the mother of mankind, Hawwa!
.

Abu Huraira reported Allahs Messenger as saying: Had it not been for
Eve, woman would have never acted unfaithfully towards her
husband. 543
In a narration of al-Bukhaari, it is said:

.

Narrated Abu Huraira: The Prophet said: Were it not for Bani Israel, meat
would not decay; and were it not for Eve, no woman would ever betray
her husband. 544
In these hadiths, there is an accusation against our mother Hawwa. She is
accused of being the reason of the seduction of Adam, that she tempted him
to eat of the forbidden plant and dishonesty is attributed to her.
Allah explains in His Book that the devil made suggestion to both Adam
and Hawwa:
Then Satan made them slip therefrom the Paradise and got them out from
that in which they were. 545

Then Satan whispered suggestions to them both in order to uncover that
which was hidden from them of their private parts (before). 546
In sourah Ta-Ha, the evil suggestion was made to Adam only, without
mentioning Hawwa:
543.
544.
545.
546.

255

U
Then Satan whispered to him, saying: O Adam! Shall I lead you to the tree
of eternity and to a kingdom that will never waste away? 547
But this does not prohibit both to be tempted.
If we suppose that Hawwa ate of the prohibited plant, and then prettify her
action to Adam, does this mean that all women have to bear this betrayal
from her? Allah does He not say:

And no bearer of burdens shall bear the burden of another. 548
If we say that Hawwa was the reason behind betrayal of all women to their
husband, what is the reason for the betrayal of some men to their wife?
8. Argument concerning predestination: A hadith that

contradicts the Book of Allah in addition to causing harm
to Musa
.

.

Narrated Abu Huraira: The Prophet said: Adam and Musa argued with
each other. Musa said to Adam: O Adam! You are our father who
disappointed us and turned us out of Paradise. Then Adam said to him:
O Musa! Allah favored you with His talk and He wrote for you with His
Own Hand. Do you blame me for action which Allah had written in my
fate forty years before my creation? So Adam confuted Musa, Adam
confuted Musa. The Prophet repeated the statement three times. 549
We have all the right to ask the following questions:
A. Can we argue and discuss the subject of predestination?
If we say that the hadith is sound, this means that it is permissible to discuss
the subject of predestination. It is the right of the thief when questioned
547.
548.
549.
Sourah 20, Ta-Ha, verse 120.

hadith 6409.
256
about his theft and when someone who fornicates be asked why he did so,
they say: Are you blaming us for what Allah has decreed for us the day we
were still in the wombs of our mothers?
-
-

Abdullah (b. Masud) reported that Allahs Messenger who is the most
truthful and his being truthful is a fact said: Verily your creation is on this
wise. The constituents of one of you are collected for forty days in his
mothers womb in the form of blood, after which it becomes a clot of
blood in another period of forty days. Then it becomes a lump of flesh
and forty days later Allah sends His angel to it with instructions
concerning four things, so the angel writes down his livelihood, his
death, his deeds, his fortune and misfortune 550
Allah refuted those polytheists who argued concerning predestination:

*

0

Those who took partners with Allah will say: If Allah had willed, we would
not have taken partners with Him, nor would our fathers, and we would not
have forbidden anything. Likewise, belied those who were before them till
they tasted Our Wrath. Say: Have you any knowledge that you can produce
before us? Verily, you follow nothing but guess and you do nothing but lie.
Say: With Allah is the perfect proof and argument; had He so willed, He
would indeed have guided you all. 551
550.
551.

Sourah 6, al-Anam, verses 148-149.
257
Allah says again:

And those who joined others in worship with Allah said: If Allah had so
willed, neither we nor our fathers would have worshipped aught but Him,
nor would we have forbidden anything without from Him. So did those
before them. Then! Are the Messengers charged with anything but to convey
clearly the Message? 552
B. Can we rebuke someone for a sin he has committed and then
repented for that sin?
Allah says:
%

U

Then Adam received from his Lord Words. And his Lord pardoned him.
Verily, He is the One Who forgives, the Most Merciful. 553
C. Can Musa say to our prophet Adam: You disappointed us? Is
anyone among us willing to accept this for his father?
552.
553.

258
Chapter 11
Hadiths contradict historical facts

.

Abdullah b. Shaqiq reported that Uthman used to forbid tamattu, whereas
Ali ordered to do it. Uthman said a word to Ali, but Ali said: You know
that we used to perform tamattu with the Messenger of Allah whereupon he
said: It is right, but we entertained fear. 554
An-Nawawi said, explaining the hadith: His statement: We entertained
fear Perhaps he meant to say: the day of replacing the Umrah in the year
7 before the conquest of Mecca. But that year was not a year of tamattu, it
was a Umrah alone. 555
554.
555.

Sharh Sahih Muslim: Book of Hajj.
259
Chapter 12
Seeking cure from the Quran

Narrated Abu Said: Some of the companions of the Prophet went on a
journey till they reached some of the Arab tribes (at night). They asked the
latter to treat them as their guests but they refused. The chief of that tribe
was then bitten by a snake (or stung by a scorpion) and they tried their best
to cure him but in vain. Some of them said: Nothing has benefited him, will
you go to the people who resided here at night, it may be that some of them
might possess something (as treatment).

.
They went to the group of the companions and said: Our chief has been
bitten by a snake (or stung by a scorpion) and we have tried everything but
he has not benefited. Have you got anything (useful)? One of them replied:
Yes, by Allah! I can recite a ruqya, but as you have refused to accept us as
your guests, I will not recite the ruqya for you unless you fix for us some
wages for it. They agree to pay them a flock of sheep.

.

.

One of them then went and recited: All the praises are for the Lord of the
Worlds' and puffed over the chief who became all right as if he was released
from a chain, and got up and started walking, showing no signs of sickness.
They paid them what they agreed to pay. Some of them then suggested to
divide their earnings among themselves, but the one who performed the
recitation said: Do not divide them till we go to the Prophet and narrate the
260
whole story to him, and wait for his order. So, they went to Allahs
Messenger and narrated the story. Allahs Messenger asked: How did you
come to know that Sourat-ul- Fatihah was recited as ruqya? Then he
added: You have done the right thing. Divide (what you have earned)
and assign a share for me as well. The Prophet smiled thereupon. 556
It is clear from this hadith that this tribe among the Arab tribes was not
Muslims. If they were Muslims, the companions would not refused to treat
them, the companions of the Prophet.

5
U
Muhammad is the Messenger of Allah. And those who are with him are
severe against disbelievers, and merciful among themselves. 557
The following question arises:
Is the Quran a cure and remedy for non-Muslims?
In order to reply to this question, we tackle the two following verses of the
Book of Allah:
In sourah al-Israa, Allah says:

And We send down of the Quran that which is a healing and a mercy to
those who believe and it increases the polytheists and wrong-doers nothing
but loss. 558
In sourah Fussilat, He says:

o

U

L
And if We had sent this as a Quran in a foreign language, they would have
said: Why are not its verses explained in detail? What! A Book not in
Arabic and (the Messenger) an Arab? Say: It is for those who believe; a
guide and a healing. And as for those who disbelieve, there is heaviness in
556.
557.
558.

Sourah 48, al-Fath, verse 29.
261
their ears, and it is blindness for them. They are those who are called from
a place far away. 559
That is, the Quran is:
o
U
a guide and a healing. And as for those who disbelieve, there is
heaviness in their ears, and it is blindness for them.
And the Quran says:

it increases the polytheists and wrong-doers nothing but loss
It is not possible that there is any kind of benefit in the Quran for the
unjust. It only increases nothing but loss Therefore, how can there be a
cure for them in it?
The second question that arises is:
What is the type of healing and cure mentioned in the two verses? Is it a
cure for physical diseases or a cure for what is in the heart?
In Tafsir Ibn Kathir, it is written:

A healing and a mercy to those who believe that is it cures the heart of the
diseases like doubt, hypocrisy, polytheism, etc. The Quran is therefore a
healing and cures against all these heart diseases. It is also a mercy from
which we obtain faith and believe and we urge for them. This is only for
those who have faith in it and follow its teachings. For them it is indeed a
cure and a mercy. As for the infidel, the unjust against himself, the hearing
of the recitation of the Quran increases his infidelity and keeps him at a
distance.
Again we find in Tafsir Ibn Kathir:

Say: It is for those who believe; a guide and a healing that is: Say, o
Muhammad! This Quran is only a guide for those who believe in their
hearts, a cure for the diseases in the hearts, such as doubt.
559.
262

And as for those who disbelieve, there is heaviness in their ears that is
they do not understand what is in it.
o
U
And it is blindness for them that is they will not be guided by the guidance
that we have in it.
Allah further says:
O mankind! There has come to you a good advice from your Lord and a
healing for that which is in your breasts - guidance and mercy for the
believers. 560
Ibn Kathir said in his commentary of this verse:

O mankind! There has come to you a good advice from your Lord that is
prohibiting an injunction in immorality.

And a healing for that which is in your breasts such as doubt and
suspicion, that is it helps eliminate abomination and profanity.

Guidance and mercy for the believers that is by which guidance and
mercy is obtained from Allah.
Therefore, the cure and healing discussed in the Quran is related only with
the diseases in the hearts. It is not a cure for the snake bites as mentioned in
the hadith. It is not for physical diseases in general.
The Messenger of Allah used to make ruqya for the sick by invoking Allah,
because he knew that cure and healing is only from Allah.
560.
263

.
Narrated Aisha: The Prophet used to treat some of his wives by passing his
right hand over the place of ailment and used to say: O Lord of the people!
Remove the difficulty and bring about healing as You are the Healer.
There is no healing but Your Healing, a healing that will leave no
ailment. 561
.
. .

Uthman b. Abu al-As al-Thaqafi reported that he made a complaint of pain
to Allahs Messenger that he felt in his body at the time he had become
Muslim. Thereupon Allahs Messenger said: Place your hand at the place
where you feel pain in your body and say: In the name of Allah, three
times and seven times: I seek refuge with Allah and with His Power
from the evil that I find and that I fear. 562
It is also narrated that the Prophet made ruqya using the two last sourahs of
the Quran. It is somewhat like an invocation made to Allah. The word
means: I seek refuge, help and assistance from. It is nowhere reported that
he used other than the Quran in his ruqya.

.
Aisha reported that when any of the members of the household fell ill
Allahs Messenger used to blow over him by reciting the last two sourahs of
the Quran and when he suffered from illness of which he died, I used to
561.
562.
hadith 5434.
264
blow over him and rubbed his body with his hand for his hand had greater
healing power than my hand. 563

.

.
.
.

Narrated Ata bin Abu Rabah: Ibn Abbas said to me: Shall I show you a
woman of the people of Paradise? I said: Yes. He said: This black lady
came to the Prophet and said: I get attacks of epilepsy and my body
becomes uncovered; please invoke Allah for me. The Prophet said (to her):
If you wish, be patient and you will have Paradise; and if you wish, I
will invoke Allah to cure you. She said: I will remain patient, and added:
but I become uncovered, so please invoke Allah for me that I may not
become uncovered. So he invoked Allah for her. 564
If this woman would have come to any of the sheik of our time, he will have
read the Quran for her. But the Messenger of Allah did not do so. It is
nowhere narrated in a sound or weak hadith that he recited the Quran to
expel the jinn from the human body. Likewise, no such thing is reported
from the companion. The woman requested the Messenger of Allah to
invoke Allah for her. She did not request him to recite the Quran for her to
expel the jinn because possession by the jinn was not known neither in the
time of the Messenger of Allah nor that of the companions. People have
invented such things in the modern era and through ignorance.
The strangest thing is that someone says that the Quran is a cure for
physical diseases but afterwards he went to see a doctor. Should he not ask
for cure from the Quran only?
By whatever means man seek cure and healing, no doubt the cure and
healing come from Allah through the hand of a doctor:

And when I am ill, it is He who cures me. 565
Let us seek cure and healing from Allah. Let us read the Quran and make
supplications constantly to Him. Let us make additional prayers until we
feel the proximity of Allah, by the sincere supplication we make to Him.
563.
564.
565.

Sourah 26, ash-Shuara, verse 80.
265
Perhaps Allah will give us a reply and eliminate the harm that we feel in
ourselves.

5

U
5

U

And when My slaves ask you concerning Me, then, I am indeed near. I
respond to the invocations of the supplicant when he calls on Me. So let
them obey Me and believe in Me, so that they may be led aright. 566
We should not forget treatment through medicine and to consult a doctor
and a physician. We should be convinced that cure and healing is from
Allah and not the doctor or physician.

.

Jabir reported Allahs Messenger as saying: There is a remedy for every
malady, and when the remedy is applied to the disease, it is cured with
the permission of Allah, the Exalted and Glorious. 567
.

Narrated Abu Huraira: The Prophet said: There is no disease that Allah
has created, except that He also has created its treatment. 568

(This is) a Book which We have sent down to you, full of blessings, that they
may ponder over its verses, and that men of understanding may
remember. 569
Consider those who seek a cure from the Quran! Do you see them
meditating on the Book of Allah? Or do they gibber some gibberish which
does not exceed their throats? Do you see that there is in their hearts an
atom of faith and submission when they treat by the Quran?
566.
567.
568.
569.

Sourah 38, Sad, verse 29.
266
People have adopted the treatment by the Quran as a mean of conjuring.

They have gone far from the goal of the revelation of the Quran, which is
to remove men from darkness to light!!

(This is) a Book which We have revealed unto you in order that you might
lead mankind out of darkness into light by their Lord's Leave to the Path of
the All-Mighty, the Owner of all Praise. 570
Ibn Khaldun said in his introduction:
Civilized Bedouins have a kind of medicine which is mainly based upon
individual experience. They inherit its use from the sheikhs and old women
of the tribe. Some of it may occasionally be correct. However, (that kind of
medicine) is not based upon any natural norm or upon any conformity (of
the treatment) to the temper of the humors. Much of this sort of medicine
existed among the Arabs. They had well-known physicians, such as alHarith b. Kaladah and others. The medicine mentioned in religious
tradition is of the (Bedouin) type. It is in no way part of the divine
revelation. (Such medical matters) were merely (part of) Arab custom and
happened to be mentioned in connection with the circumstances of the
Prophet, like other things that were customary in his generation. They
were not mentioned in order to imply that that particular way of practicing
(medicine) is stipulated by the religious law. Muhammad was sent to teach
us the religious law. He was not sent to teach us medicine or any other
ordinary matter. In connection with the story of the fecundation of the
palms, he said: You know more about your worldly affairs (than I).
None of the statements concerning medicine that occur in sound traditions
should be considered to (have the force of) law. There is nothing to
indicate that this is the case. The only thing is that if that type of medicine
is used for the sake of a divine blessing and in true religious faith, it may be
very useful. However, that would have nothing to do with humoral
medicine but be the result of true faith.
Perhaps this hadith ruqya by using Sourat-ul-Fatihah in addition to the
hadith on sorcery are the main reason for the propagation of white and
black magic among the Muslims. This has a great effect of the lagging
behind of the Muslim community. We know that Muslim permitted the
taking of a reward for making ruqya by the Quran. He even gave a chapter
570.
Sourah 14, Ibrahim, verse 1.
267
to this and he said: Permissibility of taking a reward for the ruqya and
recitation of invocation.
268
Chapter 13
Prohibition of killing snakes

- -

.

.

-

-

.

Abu as-Saib, the freed slaved of Hisham b. Zuhrah, said that he visited Abu
Said al-Khudri in his house and said: I found him saying his prayer, so I sat
down waiting for him to finish his prayer when I heard a stir in the bundles
lying in a corner of the house. I looked towards it and found a snake. I
jumped up in order to kill it, but he (Abu Said al-Khudri) made a gesture
that I should sit down. So I sat down and as he finished, he pointed to a
room in the house and said: Do you see this room? I said: Yes. He said:
There was a young man amongst us who had been newly wedded. We went
with Allahs Messenger (to participate in the Battle) of Trench when a
young man in the midday used to seek permission from Allahs Messenger
to return to his family. One day he sought permission from him and Allahs
Messenger said to him: Carry your weapons with you for I fear the tribe
of Quraizah.

.

.
.

The man carried the weapons and then came back and found his wife
standing between the two doors. He bent towards her smitten by jealousy
and made a dash towards her with a spear in order to stab her. She said:
269
Keep your spear away and enter the house until you see that which has
made me come out. He entered and found a big snake coiled on the bedding.
He darted with the spear and pierced it and then went out having fixed it in
the house, but the snake quivered and attacked him and no one knew which
of them died first, the snake or the young man. We came to Allahs Apostle
and made a mention to him and said: Supplicate to Allah that that (man)
may be brought back to life. Thereupon he said: Ask forgiveness for
your companion and then said: There are in Medina jinns who have
accepted Islam, so when you see any one of them, pronounce a warning
to it for three days, and if they appear before you after that, then kill it
for that is a devil. 571
We ask the following questions:
1. It is the right of the one who submit to Islam among the jinns to
enter our houses, to occupy our beds without prior permission?
2. It is understood that this type of snake is very venomous. It is
believable that anyone of us will leave it on his bed for three days?
And then he sleeps with a reassuring mind, particularly when we
know that among them are jinns which has accepted Islam and jinns
which are infidels (devils), as narrated in the hadith? If a Muslim
fell secure from a Muslim jinn, what about the devil one?
3. If we dare accept it, what about our wives and children?
4. Suppose that the companions were not human (they were super
human), and they did not have fear to sleep in a room where there is
a venomous snake. Will their wives and children accept that? If the
answer is yes, why did the wife of the companion fled from the
house when she saw the snake?
5. Do the jinns have power over human beings apart from evil
suggestions? Can jinn kill human? Allah says:

'
U U U

U
%

And Satan will say when the matter has been decided: Verily, Allah
promised you a promise of truth. And I too promised you, but I betrayed
you. I had no authority over you except that I called you, and you responded
to me. 572
571.
572.

Sourah 14, Ibrahim, verse 22.
270
6. Has Allah given to men authority over the jinns after the prophet
Suleiman? Can a man kill the jinns?
7. What has made the jinn take the form of a snake so that man can
kill him, when the latter could not see him in his original form
which Allah has created him? In that case, he cannot kill him,
whether he is a Muslim or a devil!?
8. The young man was taken by jealousy and he aimed at hitting her
with the spear. Was it a custom, when someone saw his wife
standing between two doors, to kill her with a spear?
9. Allah says:
L

Allah burdens not a person beyond his scope. 573
Ibn Kathir said in his commentary of this verse:
That is Allah does not lay a burden on someone which he cannot bear. This
is a proof of His mildness with His creature, His mercy and kindness
towards them.
10. Is this hadith not laying a burden on the Muslims which they cannot
carry?
573.
271
Chapter 14
Monkeys committing fornication: Do monkeys
commit fornication and then they apply the
legal punishment to them?

.

Narrated Amr bin Maimun: During the period of ignorance, I saw a shemonkey 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. 574
Ibn Hajar said, commenting this hadith:
Ibn Abdul Barr has considered this story of Amr bin Maimun as disgusting
and he said: In this hadith, fornication is attributed to those who have no
responsibility and then to establish the legal punishment on animals and
animals are not responsible? This hadith is disgusting according to the
people of knowledge.
Despite the fact that Ibn Hajar recognized that the narrator of this hadith,
Hisham, is mudallas, and mudallas is the brother of lie as as-Shafii has
said, we find that he defended this hadith and tried to justify its authenticity.
Some people defend this hadith by saying that all hadiths in the Sahihs (alBukhaari and Muslim) are sound and authentic. They say: Amr ibn Maimun
is a tabii and not a companion, and this hadith is known as athar.
We say to them: Whether Amr bin Maimun is a companion, a tabii, a man,
a jinn, and even a monkey, and whether you call this a hadith or athar or an
absurdity or a superstition, you can name it as you want, nevertheless, it is
found in Sahih al-Bukhaari and in other words, not all hadiths narrated in alBukhaari is sound and authentic!!
574.
272
Chapter 15
Animals and plants which are infidels
Allah says:
'

See you not that whoever is in the heavens and whoever is on the earth, and
the sun, and the moon, and the stars, and the mountains, and the trees, and
living creatures, beasts, and many of mankind prostrate themselves to
Allah. 575
This is a fact of the Quran: It confirms that all creations prostrate to Allah.
If there is exception made, then it is many of mankind and this explains
the statement of Allah:
'

and many of mankind. No exception is made for the rest of creation. All
creation prostates before Allah, in obedience to Him and laud him:

'

'

The seven heavens and the earth and all that is therein, glorify Him and
there is not a thing but glorifies His Praise. But you understand not their
glorification. Truly, He is Ever Forbearing, Oft-Forgiving. 576
It is recognized that legal issues apply only to man and jinn and not the rest
of Allahs creation:

And I created not the jinn and mankind except that they should worship Me
(Alone). 577
575.
576.
577.
Sourah 22, al-Hajj, verse 18.

Sourah 61, adh-Dhariyat, verse 56.
273

'

U
U '
%

O you assembly of jinn and mankind! Did not there come to you Messengers
from amongst you, reciting unto you My verses and warning you of the
meeting of this day of yours? They will say: We bear witness against
ourselves. It was the life of this world that deceived them. And they will bear
witness against themselves that they were disbelievers. 578
We can see a Muslim and an infidel among men. We can also see a Muslim
and an infidel among the jinn. But no one has ever said that there is a
Muslim and an infidel among the animals and no one has ever said that
there is a Muslim and an infidel among trees.
So the two hadiths is contrary to established facts. It affirms infidelity to
animals like salamanders and to plants like ar-qad!

.

A. Narrated Umme Sharik: Allahs Messenger ordered that the salamander
should be killed and said: It blew on Ibrahim. 579
1. There is affirmation in this hadith that the salamanders are infidels
because it blew on the fire burning Ibrahim as narrated in books of
hadith other that al-Bukhaari and Muslim. So as we say, salamander is
not responsible in front of Allah. How can we consider it as infidel?
2. If we assume that some salamanders in the lifetime of Ibrahim used to
blow on the fire, this does not mean that all salamanders in our era blew
of the fire. It is impossible to consider all salamanders as infidels in this
era!
3. If salamanders used to blow the fire burning Ibrahim in his lifetime,
what sin do salamanders of our era commit? Do we have to kill
salamanders for sins committed by their predecessors? Allah says:
578.
579.

hadith 5562.
274

' U %

No person earns any (sin) except against himself (only), and no bearer of
burdens shall bear the burden of another. 580
- -

. .
B. Abu Huraira reported Allahs Messenger as saying: 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 so, for it is the tree of the Jews. 581
This is an affirmation of the infidelity of the tree gharqad. If it was a muslim
tree, it would have said the same things as the other tree said:

Muslim or the servant of Allah, there is a Jew behind me; come and kill
him. But it did not say so because it is the tree of the Jews!
Likewise, in this hadith there is information of the unseen and this is
contrary to the statement of Allah:
'

Say: None in the heavens and the earth knows the unseen except Allah, nor
Allah also says:
' u

v

U

'

Say: I possess no power over benefit or harm to myself except as Allah
wills. If I had the knowledge of the unseen, I should have secured for myself
580.
581.
582.

275
an abundance of wealth, and no evil should have touched me. I am but a

giver of warning and a bringer of glad tidings unto people who believe. 583
And He says also:
'

U

' r

' o
Say: I don't tell you that with me are the treasures of Allah, nor (that) I
know the unseen; nor I tell you that I am an angel. I but follow what is
revealed to me. Say: Are the blind and the one who sees equal? Will you not
then take thought? 584
It also goes against the statement of Aisha which is narrated in Sahih
Muslim:

.

He who presumes that he would inform about what was going to happen
tomorrow fabricates the greatest lie against Allah. And Allah says: Say:
None in the heavens and earth knows the unseen except Allah 585
583.
584.
585.
Sourah al-Araf, verse 188.

Ibid, verse 50.
Sourah 27, an-Naml, verse 65. See Sahih Muslim: Book 1, hadith 337.
276
Chapter 16
Musa slapped the angel of death
.
.

.

.

.

Narrated Abu Huraira: The angel of death was sent to Musa. When he came
to Musa, Musa slapped him on the eye. The angel returned to his Lord and
said: You have sent me to a slave who does not want to die. Allah said:
Return to him and tell him to put his hand on the back of an ox and for
every hair that will come under it, he will be granted one year of life. Musa
said: O Lord! What will happen after that? Allah replied: Then death. Musa
said: Let it come now. Musa then requested Allah to let him die close to the
sacred land so much so that he would be at a distance of a stones throw
from it. Abu Huraira added: Allahs Messenger said: If I were there, I
would show you his grave below the red sand hill on the side of the
road. 586

-
-
-

-

-
-

.

.
Abu Huraira reported Allahs Messenger having said that the angel of death
came to Musa and said: Respond (to the call) of Allah. Musa gave a blow at
the eye of the angel of death and knocked it out. The angel went back to
586.
277
Allah and said: You sent me to your servant who does not like to die and he
knocked out my eye. Allah restored his eye to its proper place and said: Go
to My servant and say: Do you want life? And in case you want life, keep
your hand on the body of the ox and you would live such number of years
as the number of hair your hand covers. He (Musa) said: What, then? He
said: Then you would die, whereupon he said: Then why not now? Allah,
cause me to die close to the sacred land. Allahs Messenger said: Had I
been near that place I would have shown his grave by the side of the
path at the red mound. 587
Let us discuss this hadith under two aspects:
1. It is clear and evident from the second hadith of Muslim that Musa
knew the angel of death, he knew that he has been sent by his Lord,
that is why he said to him: Respond (to the call) of Allah. He who
pretends that Musa did not know the angel of death should beware,
for the angel introduced himself by saying: Respond (to the call) of
Allah. Therefore Musa knew the angel of death and that he was sent
by his Lord to invite him to respond to the call of Allah. Despite
that he knew this, he refused the invitation of Allah and he slapped
the angel so much so that his eyes burst. This is an offence to Musa
in addition to accusing him of disobeying Allah and rejecting His
invitation.
2. Does man have authority on the angel so much so that he can
slapped him and have his eye burst, even if he takes the shape of a
human? Allah threatened Abu Jahl with the angels and He says:
Then let him call upon his council (of helpers). 588
In this following verse, Allah explains the capacity of the angels and their
stubbornness, when some of the infidels among the Quraish underestimated
them:
U
Over it are nineteen (angels as guardians and keepers of Hell). 589
Allah then revealed:
0 U

587.
588.
589.

Sourah 96, al-Alaq, verse 17.
Sourah 74, al-Muddaththir, verse 30.
278
And We have set none but angels as guardians of the Fire. And We have
fixed their number only as a trial for the disbelievers 590
If man had power on the angels and he could have make the eyes burst,
what would nineteen angels do to millions of the people of hell among jinns
and humans?
590.
Ibid, verse 31.
279
Conclusion
Finally, this is an invitation to the sincere ones among this community,
whether they are scholars or the general public, to defend the Sunnah of the
Messenger of Allah and to purify it from hadiths that harm and hurt Allah
and His Messenger, that contradict the Book of Allah and cause prejudice to
the religion of Allah Islam.
If someone asks: What about the general public? I say: The scholars will not
listen to this invitation except from the general public. This is so because
many of the scholars know the truth, they know that not all hadiths in alBukhaari and Muslim are sound. But despite this knowledge, they dare not
raise their voices against these hadiths, for fear of the accusation that will be
on them.
So they prefer to sit without doing anything concerning this subject matter.
Some of them will show ability in defending these hadiths, which they
know, is harming Allah and the Messenger. They know that the Messenger
is innocent of these hadiths.
The enemies of Islam, the Muslims and the people of the Sunnah have
adopted these hadiths as arrows which they throw to Islam, the Muslims, the
Messenger, the mothers of the believers and the companions.
The sites of the Nazarenes (on Internet) have taken these hadiths as arrows
aiming at Islam and the Messenger. The Shia sites have adopted them as
arrows and the aim at harming the mothers of believers and the companions
of the Messenger of Allah.
The Messenger of Allah, the mothers of the believers and the companions
are all innocent persons concerning these hadiths which were fabricated in
the second half of the first hijri century and in the first half of the second
century.
It is to be noted that the first book of hadith that reached us is the al-Muatta
of imam Malik. It is free from these hadiths that we have quoted in our
book. But it is not completely free. Imam Malik had compiled his book in
the beginning of the second century of the emigration, before al-Bukhaari
and Muslim by a complete century. It is a mistake to say that the two Sahihs
is better and more precise that al-Muatta!
280
I fully confess my faults and my errors while compiling this book. May be I
declare some hadiths which came from the Prophet as weak. I pray to Allah
to forgive my sins for acts are based on intentions and everybody will have
what he intended.

Muhammad Mamun Rasheed
II
Contents
Introduction...............................................................................................
1
Chapter 1: Recording of the Sunnah .........................................................
4
1. The prohibition of the Prophet to write down any hadith .......................
4
2. The beginning of compilation of hadith..................................................
5
1. Forgetfulness......................................................................................
9
2. The faculty of hearing misleads ......................................................... 13
3. Illusion: The narrator can have al illusion so much so that he thinks
that a hadith is authentic while it is not....................................................... 14
4. Change in the narrator when he grew old .......................................... 14
5. Fabrication of hadiths ........................................................................ 15
How was the fabrication of hadiths?.................................................. 16
6. Narrating from weak and fraudulent narrators................................... 16
Chapter 2: The companions confirmed the narration of a hadith .............. 17
Opinion of the companions concerning the narration of hadiths ................ 18
1. The scruples of the Companions in narrating hadith .............................. 18
2. Severity of Umar ibn al-Khattab concerning the narration of hadiths
ahaad .......................................................................................................... 19
3. Methodology of Aisha in exposing the hadiths of a hadith with the
Book of Allah.............................................................................................. 21
4. Uthman denied hadiths which people narrated from the Messenger
of Allah and that was during the era of the companions............................. 26
Chapter 3: Hadiths pertaining to the unknown contradicts the Book of
Allah but the community has accepted them .............................................. 28
1. The hadiths concerning the knowledge of the hour is among the hadith
of the knowledge of the unseen which contradicts the Book of Allah........ 38
2. The hadiths pertaining to the signs of the hour are hadiths related to the
unseen and they contradict the Book of Allah despite that the community
accepted them.............................................................................................. 40
- Does the Hour have major and minor signs?............................................ 43
1. The conquest of Constantinople..................................................... 43
2. The Romans are the conqueror of Constantinople......................... 47
3. The appearance of dajjal is among the greater signs of the hour ... 55
Characteristics of dajjal.................................................................. 62
4. The descent of Isa is among the greater sign of the hour ............. 74
The death of Isa is confirmed by the Book of Allah..................... 77
5. The opening of Gog and Magog and the mergence of the beast.... 91
6. Emergence of a fire from Yemen, pushing people to the place
of assembly, is among the greater signs of the hour ...................... 101
- Hadiths pertaining to the horn of the devil ............................................... 104
- Hadiths pertaining to announcement of good news to the people of paradise
and others will be in hell............................................................................. 105
- Hadith pertaining to the hypocrites will see their Lord ............................ 111
III
- Hadith of the intercession and he who says there is no god but Allah
will be removed from fire ........................................................................... 112
Chapter 4: Stoning to death of the adulterer is contradictory to the Book
of Allah ....................................................................................................... 128
Chapter 5: Hadith of the two sahihs attributing to Allah characteristics
which He does not deserve ......................................................................... 157
Chapter 6: Self-contradictory hadiths in Sahih al-Bukhaari which cannot
be reconciled ............................................................................................... 168
Chapter 7: Temporary marriage ................................................................ 197
Chapter 8: Hadiths in the two sahihs which cause harm to the Messenger
of Allah, the mothers of the believers and even eliminate modesty ........... 210
The polytheists mocking at the Messenger of Allah................................... 221
Was it a character of the Messenger of Allah to spy while Allah forbids us
categorically to spy when He says: ............................................................. 227
The Jews poison the Messenger of Allah.................................................... 232
Spell and charm of the Jews on the Prophet ............................................... 234
Chapter 9: Breastfeeding of an adult ......................................................... 239
Hadith from al-Muatta explaining the statement of Umme Salamah ......... 242
Chapter 10: Hadiths which hurt the companions....................................... 244
Chapter 11: Hadiths contradict historical facts.......................................... 258
Chapter 12: Seeking cure from the Quran................................................ 259
Chapter 13: Prohibition of killing snakes.................................................. 268
Chapter 14: Monkeys committing fornication: Do monkeys commit
fornication and then they apply the legal punishment to them ................... 271
Chapter 15: Animals and plants which are infidels................................... 272
Chapter 16: Musa slapped the angel of death............................................ 276
Conclusions................................................................................................ 279

In Defense of The Sunnah

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In Defense of The Sunnah

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Introduction

Ibn As-Salaah: page 38.

Despite that the hadith on the sorcery of the Prophet is reported by

2 The beginning of compilation of hadith

Siyar Alam an-Nubala by ath-Thahabi.

11. Sahih Muslim: Book 26, hadith 5510.

13. Sahih Al-Bukhaari: Vol. 7, Book 71, hadith 665.

15. Sahih Muslim: Book 4, hadith 1210.

2. The faculty of hearing misleads:

17. Sahih al-Bukhaari: Vol. 8, Book 75, hadith 358.

he think that a hadith is authentic while it is not:

Therefore, is it right to say that this hadith is authentic because it is narrated

4. Change in the narrator when he grew old:

23. Sahih Muslim: Book 3, hadith 637.

How was the fabrication of hadiths?

6. Narrating from weak and fraudulent narrators

24. Sahih al-Bukhaari: Vol. 9, Book 91, hadith 356.

Opinion of the companions concerning the narration of

26. Tafsir al-Qurtubi, commentary on the verse 6 of Sourah al-Hujuraat.

2. Severity of Umar ibn al-Khattab concerning the

In another version in al-Bukhaari:

3. Methodology of Aisha concerning the exposing of a

do not perceive when they will be resurrected. (al-Quran, sourah an-Naml,

32. Sahih Muslim: Book 1, hadith 337.

35. Sahih al-Bukhaari: Vol. 5, Book 59, hadith 316.

4. Uthman denied hadiths which people narrated from the

39. Sahih Muslim: Book 2, hadith 442.

40. Sahih Muslim: Book 41, hadith 6913.

Sahih al-Bukhaari: Vol. 4, Book 54, hadith 414.

Sourah 40, Ghafir, verse 78.

55. Sourah 66, at-Tahreem, verse 3.

56. Sahih al-Bukhaari: Vol. 5, Book 59, hadith 713.

59. Sahih al-Bukhaari: Vol. 9, Book 83, hadith 40.

Sourah 11, Hud, verse 49.

Therefore, the Messenger of Allah did not have an absolute knowledge of

1. The hadiths concerning the knowledge of the hour is

68. Sourah 72, al-Djinn, verses 26-27.

will the Hour be?

72. Sahih al-Bukhaari: Vol. 8, Book 73, hadith 188.

2. The hadiths pertaining to the signs of the Hour are

75. Sourah 47, Mohammad, verse 18.

Sourah 7, al-Araf, verse 187.

Do they then await

Do they then feel secure

Them message is transferred to each generation one by one, from a time to

1. The conquest of Constantinople:

81. Sahih Muslim: Book 41, hadith 6924.

82. Sourah 27, an-Naml, verse 65.

85. Sahih Muslim: Book 41, hadith 6979.

2. The Romans are the conqueror of Constantinople:

86. Sahih Muslim: Book 41, hadith 6926.

He also announces him of Ishaq and after Ishaq, Yaqub:

87. Sourah 37, as-Saffaat, verse 101.

90. Sahih Muslim: Book 41, hadith 6926.

96. Sahih Muslim: Book 41, hadith 6924.

3. The appearance of dajjal is among the greater signs of the

telling you about the Dajjal. He narrated to me that he had sailed in a

97. Sahih Muslim: Book 41, hadith 7028.

Swaid is dajjal while he is convinced that dajjal is found on an Island in the

99. Sahih Muslim: Book 41, hadith 6990.

Narrated Muhammad bin al-Munkadir: I saw Jabir bin Abdullah swearing

102. Sahih Muslim: Book 41, hadith 7004.

Narrated Abdullah: The Prophet mentioned the masih ad-Dajjal in front of