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CONTENTS


1.

PREAMBLE 3
2.

FOREWORD 6
3.

THE BASIC FACTS 11
4.

SCHOLARS VARIED STANDPOINTS 14
5.


THE SAYINGS ASCRIBED TO THE HOLY
MESSENGER
16
6.

THE NUMBER OF NARRATORS 20
7.

HADITH-E-SAHIH AN AMBIGUOUS TERM 26
8.

SUMMARY OF PREVIOUS CONTENTS 30
9.


SOME EXAMPLES FROM BOOKS OF
HADITH
31
10. A MOMENT OF DEEP CONCERN 49

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PREAMBLE

The writer is neither affiliated to any school of thought nor
believes in religious sectarianism. Therefore, this writing is
aimed at all those who may wish to benefit from it by
stepping out of all or any religious ties. Thus, this booklet
serves the purpose of inviting people towards Quran
exclusively. In case you affiliate yourself with some school
of thought, religious community or sect, you may find it
radically different from your fundamental dogmas. Kindly
read it with a heartfelt concern. Compare my opinions with
the Quran. If something in it looks right, accept it; and if
there is a mistake, please do guide me towards the right
path. But prove your point essentially with Quranic authority
as all of us are duty-bound to derive all guidance only from
the Book of Almighty. In Verse No.17 of Chapter Al-Shura, it
is ordained:












(Allahu allazi anzala al-Kitaaba bil-Haqq wa al-meezaan.)
Allah is the One who sent down The Book with Truth and
the Values/Criterion.
In Verse No.4 of Chapter Aal-e-Imraan, it is ordained :







(Wa anzala al-Furqaan.)
And sent down the Distinguisher/Identifier.
And in Verse No.13, Chapter Al-Taariq :-









(Inna-hu la Qawlun Faslun.)
Verily, this is the Decisive Verdict.
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You will find no criticism or condemnation in this book
towards any group. Rather, an attempt is made to talk in
reference to the prominent scholars of every school of
thought. A constructive viewpoint is presented as we do not
believe in negative criticism. We believe that all scholars are
inviting us towards Gods Discipline according to how they
understand it. But no one is deemed perfect. Nor can one
get the awareness of right or wrong direct from the Almighty,
as the holy Messengers did through the medium of Divine
Revelation (Wahy). Hence, no one can proclaim that his
understanding is the only absolute truth. Everyone can
commit mistakes. However, the Quranic commandments
are so elaborate that they stand beyond the need of
justification. Accordingly, Quranic Verses are elaborate
enough for everyone to understand. In Verse No.114 of
Chapter Al-Anaam, the Almighty ordains:-














(Wa Huwa allazi anzala ilayikum al-Kitaaba mufassalan.)
And that is He, Who sent down to you the detailed/decisive
Book.
And in Verse No.33 of Chapter Al-Furqan, He proclaimed the
Quran to contain the best rendition of its own self. Thus,
how can a book be regarded as incomplete/insufficient
whose author, the Almighty, Himself has declared it to
contain its best, detailed interpretation; and which is
complete in all respects and supersedes all judgments?
It is not the aim of this booklet to enter into debate or
arguments with religious scholars having different
convictions. It is rather meant for the common folks who
may be competent in common sense and routine worldly
knowledge. For this reason, the simplest style of narration
and easily comprehensible language is used. No glorious
terminology is resorted to. Instead, straight-forward facts are
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presented and these facts are authenticated through
references from prominent scholars writings.













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FOREWORD

The Almighty has declared the Quran as the only true source
of guidance for mankind, what then is the importance of
hadith in our Deen? The necessity to write about hadith
arose through the concept created by Return to the Quran
movement, and how to understand the Quran as the one
and only true source for guidance. In Verse No.120 of
Chapter Al-Baqarah, the Almighty ordains:-








(Qul inna hudal-laahi huwa al-Huda.)
Say (O Messenger), Verily Gods Guidance is the only true
Guidance.
The source of Deen is stipulated as only the Quran, its
exclusive pursuit is ordained, be it direct or indirect. In Verse
No.3 of Chapter Al-Araaf, muslims are commanded:-



























(Attabioo maa unzila ilayikum min Rabbi-kum wa laa tattabioo min
dooni-hi owliyaa.)
Follow only that, which your Lord has sent down upon you;
and, apart from that, do not follow any other owliyaa
(sponsor, guardian, supporter, elder, leader).
The same statement was corroborated by Verses 155-157 of
Chapter al-Anaam wherein it was ordained that:-

Quran is a Book that we have sent down with all the
blessings; therefore, follow it exclusively.

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It was further ordained:-

Now that you have received elaborate verses/signs from
your Lord, that constitute His Guidance and Blessings, who
would be crueler than the one who rejects and disregards?
Hence, it proves to be the right concept that the Almighty
emphasizes the pursuit of the Quranic teachings alone, and
commands his Messenger too to follow suit. The Almighty
rather categorically dismisses the idea of pursuit other than
that of the Quran by declaring that it was not fair for a
person, though he may possess even the exalted status of a
divine messenger, once he is bestowed with wisdom and
authority, to persuade people to become his subjects,
abandoning the divine commandments. In Verse No.79,
Chapter Aal-e-Imraan, the Almighty ordains:-



























(Maa kaana li-basharin an yutiyahul-laahu al-Kitaaba wa al-Hukma wa
al-Nabuwwata thumma yaqoola lin-naasi koonoo ibaadan lee min
doonil-laahi.)
It is not possible for a human when bestowed with the Book,
the Authority and the Messenger ship, to persuade people
thereafter to become his subjects instead of Gods.
And the same Command is issued directly to the Holy
Messenger in Chapter al-Anaam with these words :-



(Ittabi maa ouhiya ilayika min Rabbika.)
Follow only what is revealed to you by your Nourisher.

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And we continue noticing the same commandment in the
Quran again and again, directing the Messenger to pass
judgments between people strictly in accordance with
Quranic tenets. Muslims have also been directed, in
Chapter Al-Araaf, to follow only that which has been sent
down to them.
HENCE, the question that invariably arises in this context is:
WHAT IS THEN THE STATUS OF HADITH?
This question is just as difficult to answer as it is important.
It is important because it is controversial as a decisive factor
or a final verdict. And it is difficult because in spite of the
historical background of hadith being commonly known, the
dogmas prevalent amongst Muslims as hadith being a part
of their faith (Eemaan) are very hard to defy. Although
there is a consensus amongst religious scholars, that hadith
are not the exact words uttered by the Holy Messenger but
only a representation of the interpretation of the narrators,
which they in turn have derived from what they heard from
others as the sayings ascribed to the Messenger.
Nevertheless, the sanctity of this material and its importance
is so deep rooted in our minds that we hardly dare to
confess today that this material is not exactly the words of
the Holy Messenger but only the narrators words from what
they understood from the sayings ascribed to him.
You will kindly notice that facts are explained in this booklet
in simple, easily understood words with the aim to drive
home successfully the reality which normally does not open
up to common readers due to almost essential usage of
difficult scholarly or religious terminology. And it is also
taken care that facts in this booklet are always explained
with reference to Muhaddithin (experts in the knowledge of
hadith) and leading scholars and collectors (Imams) of
hadith. Efforts are made not to draw personal inferences.
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On the issue of conclusive authority of hadith, our religious
scholars differ with each other. If one sect takes hadith for
the final authority in Deen, another sect may limit its role to
that of a certain detailed explanation of Deen. Yet another
sect may authenticate some of the hadith as right (Sahih)
and acceptable, but recommend the rest of the collection to
be discarded.
Except for the Ahl-e-Hadith Sect, all others deem hadith as
doubtful in some measure. Still every sect regards others as
disbelievers in hadith. Why is it so that different scholars
have different standpoints about hadith? And yet, to
substantiate their stance, they continue referring to the same
hadith as authority? So, in this booklet, the tale of hadith is
told in the words of the same scholars of hadith. Judgment
is entirely yours. Its your discretion to accept one of the
viewpoints or to reject one.
To understand a subject properly, we must first know its
terminology and its definition. Without that first step, we may
stay confused and bewildered. However, the main tragedy
with our Dean has been to impress and scare common folks
with heavy and intricate terminology, without ever explaining
to them its definitions. And thus the poor muslim was made
to surrender to all that was not the will of God; to that which
rather went against Gods wishes and His Deen. Non-
availability of simple understanding resulted into rendering
the Deen beyond the access of common people.
Consequently, a sacred caste of religious papacy took birth
and gripped the muslim masses into its endless
stranglehold. Howsoever a muslim may try, he cannot cope
with the intricacies of this terminology and is obliged at last
to withdraw in bewilderment. At the end of the day, a muslim
is obliged to believe blindly in what his Imam may tell him
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and may regard that as the final verdict. It was through this
terminology that man made dogmas were fabricated in the
name of God by corrupting Gods Deen.
Let us see what mysteries lie hidden from the muslim people
behind the curtain of that intricate terminology and how
vested interests are safeguarded by misleading the muslims
through this medium. BUT, to know all that, we first of all
must get out of that trance which leads us to sanctify certain
aspects of the matter. To ascertain a doctrines reality with a
critical analysis, one has to prepare ones mind for all kinds
of eventual probabilities. Because if one is firmly convinced
of the finality of ones own convictions, one is just not
disposed to liberal thinking and no criticism is acceptable to
him.
For once today, you too may sneak out of the trance of
sanctity and face some realities presented with rational
arguments. If deemed right, agree with them. If you feel
something goes wrong, do inform me. But your
opinion/criticism must also be based on rational arguments.







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THE BASIC FACTS

No muslim can be so damned as to refuse to obey while
knowing that he has been ordered to act in a certain way by
his Messenger. It is just not possible that the Messenger
may order and a muslim may resent and disobey. It is the
inherent nature of a muslim to offer his neck or a more
valuable asset in sacrifice, if asked to do so by his
Messenger.
It is this devotion to our messenger that our religious
scholars fully exploit and ask us to surrender, in the name of
the messenger, to what they demand from us for their own
vested interests.. If someone stands up to argue about the
validity of their edicts, he is labeled guilty of contempt and
desecration of the Messenger, with their blind accomplices,
they manage to get him murdered. But they forget that they
must eventually appear before God where their tyranny will
be fully exposed.
First of all, some basic facts with respect to Hadith are
presented before you in the simplest of words. Later on,
some brief but comprehensive explanations, where needed,
will also be presented with arguments.
1. Religious scholars are themselves not clear about
Hadith and Sunna;
2. All Muhaddithin have consensus that there is not a
single hadith in the famous books of hadith viz, Bukhari,
Muslim and Company, which can qualify as the original
words of our Holy Messenger. On the contrary, these hadith
narrate that understanding which the narrator had arrived at.
It means that hadith are not the sayings of our Holy
Messenger, but represent the narrators own understanding,
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in narrators own words, of the sayings ascribed to the Holy
Messenger;
3. According to a cautious estimate the number of the
Holy Messengers companions reaches the figure of
200,000. BUT, every authentic hadith found in Bukhari,
Muslim and Co; is narrated at most by just three of the
Companions. Which simply means that rest of the
Companions never knew about that act or saying of the
Holy Messenger which Bukhari, Muslim and Co; have
recorded in their books;
4. The Collections of hadith, called Sahaa-e-Sittah,
were introduced in public 250 years after the departure of
the Holy Messenger;
5. At the time of collection and editing, viz. after 250
years, not a single hadith was in writing. That is why hadith
is called rivaeya (tradition), which means something that is
narrated or told as a tale. No hadith claims to have been
copied from some authors book or from some written
material;
6. No collection or editing work was carried out during
the time of the Holy Messenger or the Pious Caliphs neither
was there any hadith available in writing from that period;
7. The collectors of hadith like Bukhari, Muslim and Co;
selected only six thousand hadith out of six hundred
thousand. These Imams had no authority or any approved
criterion to prove that the bulk of the material they
disbelieved in, and subsequently discarded, did NOT include
true hadith;
8. In case hadith were as important as we are assured of
today, why was it that Bukhari, Muslim and Co; had to travel
thousands of miles to collect hadith one by one? Were the
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sacred sayings of the Holy Messenger still limited to certain
particular people even after a lapse of 250 years? After
such a long period, those hadith should have become widely
known? Had they been unknown to public, how was the
Deen of muslims regarded as complete during its first 250
years WITHOUT HADITH?
9. The term Sahih Hadith is the most ambiguous one.
Sahih hadith does not necessarily mean that a hadith is
actually true, i.e. it is actually the saying of the Holy
Messenger.
There are numerous other facts which are widely known
about these hadith, but the above basic facts are sufficient to
clarify the issue. Let us know proceed to explain some
points further.









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SCHOLARS VARIED STANDPOINTS

It must look strange to you that religious scholars are
themselves not clear about the issues of Hadith and
Sunna. You will judge this fact from the writings of these
scholars referred to hereunder. And then you can pause for
a moment to think as to how can they explain something to
you which they are not clear themselves about, and how
then could they be able to determine its status in Deen.
Sheikh al-Hadith, Maulana Ismael (Ahl-e-Hadith Sect of
Pakistan), a prominent and authentic scholar of Ahl-e-Hadith
writes in his book Hujjiat-e-Hadith:-
In the subject under our consideration (Sunna and Hadith),
Sunna and Hadith are synonyms (equivalents). According
to Islamic Law, both of these are the final authority
(Hujjat).
Contrary to that, Maulana Amin Ahsan Islahi, a prominent
and authentic scholar of Ahl-e-Sunna Sect, writes in his book
Mubadi Tadabbar Hadith:-
People generally take hadith and sunna for synonyms
(equivalents). This concept is not right. Hadith and Sunna
are oceans apart and according to Deen, both have their
separate positions and status. To take them for synonyms
creates serious complications.
You have seen that a scholar calls these terms synonymous,
whereas another scholars considers these oceans apart;
rather reserves for these quite different positions in Deen.
While defining hadith, Maulana Amin Ahsan Islahi explains:-

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Muhaddithin define hadith with the word Khabar, viz.
news; and news is defined as having both probabilities of
being true and false. It means that according to experts,
Khabar (i.e. Hadith) can be true as well as false. It is on this
conclusion that hadith are called Zanni (Hypothetical,
Speculative that which is not proven as true and may
prove false). (Ref. Mubadi Tadabbar Hadith)
You have seen that Mr. Amin Ahsan Islahi does not take
hadith for sunna, whereas Maulana Ismael Salafi does not
differentiate between Hadith and Sunna.
Ahl-e-Sunna Sect takes hadith for hypothetical/conjectural,
meaning that which may have the possibility of being false,
whereas, Ahl-e-Hadith Sect take hadith for something
conclusive as law.
We leave the judgment to you without adding our comments.
You may agree with what you deem right, as in the court of
the Almighty you will not be judged upon the convictions of a
religious scholar; you will rather be required to substantiate
your own convictions with solid arguments.

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SAYINGS ASCRIBED TO THE HOLY
MESSENGER
No one claims that hadith, in actual fact, are the words of the
Holy Messenger. You can well imagine how something you
say in a circle of friends reaches another circle, and within a
few hours time, has substantially changed in form and
essence. Not only the words you have uttered are changed,
but their essence and message too has changed.
Similar process took place with those words and deeds of
the Holy Messenger which he delivered in his private
sittings. Those who saw and listened to him in those
meetings reported the proceedings to their friends and
relatives as a normal routine. For this reason, even after a
lapse of 250 years, that reporting remained limited to a few
people.
Bukhari and Muslim had to travel long distances to locate
and get hold of the pieces of that reporting. Only then were
they able to meet one, two or at the most three people who
had heard something on an issue from their elders.
You can imagine if those sayings had been an integral part
of the Deen, it would be impossible for every muslim not to
know about them after a long span of 250 years. Apart from
that, whenever a comparison is drawn of different narrators
statements, pertaining to a single issue, so much
contradiction is noticed that the issue becomes more
ambiguous and controversial, rather than becoming clear.
And, all of us know that if two narrations (Rivaya) may
interpret the same subject in two different versions,
apparently, only one of these can be taken for a true
statement of the Holy Messenger.
So, after a lapse of 250 years, it had already become
impossible to decide as to which narration represented the
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true essence of the words of the Holy Messenger. Rather, it
was more probable that not only the words but also the
essence of the narration did not represent the Holy
Messengers words. Accordingly, the muhaddithin in this
context usually say:-
Had these narrators been restricted to speak only in the
Holy Messengers words, i.e. had tradition been allowed
strictly in its original words, I think that 95% of the Holy
Messengers teachings would have ceased to exist. (Ref.
Mubadi Tadabbar Hadith)
It means that in Maulana Islahis view, 95% words of the
Collections of Hadith are not actually the original words of
the Holy Messenger. In this context, Maulana Islahi further
states :-
The fact cannot be denied that quotations by meanings
(Rivaya bil-Maani) are likely to contain falsehood.
Later on, writing on the same topic, Maulana Amin Ahsan
Islahi proved with examples as to how the lack (or non-
availability) of quotations by words (Rivaya bil-Alfaaz)
caused mis-statement of facts.
Maulana Maududi states:-
The fact of the matter is that a narration (Rivaya) when
ascribed to the Holy Messenger, the authenticity and the
accuracy of its own antecedents becomes a target of
debate. (Ref. Rasaail wa Masaail, Part 1)
These references are aimed to clarify the point that the facts
explained above are not the opinions of an ignorant person.
These facts expose an authentic reality recognized by all
scholars and muhaddithin that those rivaya which we call
Hadith-e-Rasool, and are listed in the books of Bukhari,
Muslim and Company, are only the interpretations of those
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statements which are ascribed to the Holy Messenger; and
no one claims, that these are the exact and same words
from his mouth.
This will again be surprising for you that there is not a single
hadith which can be declared with full conviction to be the
words stated by the Holy Messenger. Thats why you would
note the Ullema always uttering a particular sentence at the
end of every tradition they recite, and that is:-


(Aou Kamaa Qaala Sallal-laahu alayihi wa sallam)
Its translation would leave you wonder struck. The
translation is:-

Or AS (LIKE WHAT) the Holy Messenger pbuh stated.
It simply implies that you have stated a fact but also that
you simultaneously avoid taking responsibility of its
authenticity by displaying a suspicion that it might not be so!
Hence, if the fact differs from what it alleges, it is simply
dismissed by saying OR AS THE HOLY MESSENGER
MIGHT HAVE STATED.
The important point to consider here is whether a man can
escape from the wrath of God after ascribing a doubtful
statement to the Holy Messenger? Can he absolve himself
from a falsity by just adding a typical sentence at the end of
it? This may be called his self-deception or a wishful
assumption, but he has trapped you. If you have believed
him in blind faith in spite of his expression of doubts about
the Holy Messengers statement, God would certainly hold
you responsible for the insinuation.
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These books of hadith, which we know as Sahih Bukhari,
Sahih Muslim or Company contain such traditions where a
compulsory sentence is always added at the end like this :-


(Aou Kamaa Qaala Sallal-laahu alayihi wa sallam)
Or AS the Holy Messenger pbuh stated.
A more precise translation of this sentence is like this:-

Or like what the Holy Messenger might have said! ! ! !
You can get the above fact attested. Just ask any religious
scholar as to why he quotes the sentence

, after reciting a hadith.

In the end, it will be proper to quote a reference from
Maulana Maududis book Rasaail wa Masaail:-
I also stand as one of the believers in Holy Messengers
words and deeds as conclusive verdict identical to the
Quran; and to me, the convictions expressed by the
Messenger, or the orders issued by him, is similarly liable to
faith and obedience just as a conviction or command
appearing in Quran; BUT THE MESSENGERS WORD AND
THE RIVAYA AVAILABLE IN THE BOOKS OF HADITH
ARE NOT ESSENTIALLY ONE AND THE SAME THING;
NOR THOSE RIVAYA, WITH RESPECT TO THEIR
AUTHENTICITY, CAN BE EQUATED IN STATUS TO
QURANIC VERSES. There is absolutely no space for doubt
that the Quranic Verses have descended from the Almighty.
Contrary to that, there is scope of doubt in traditions as to
whether or not a quote or act ascribed to the Messenger
actually belongs to him.

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THE NUMBER OF NARRATORS
(ONLY ONE, OR UP TO THREE)

A brief mention of this subject was made earlier in the
course of Bukhari and Muslims work. However, it is
necessary to explain some details here so that readers can
figure out why the collection and editing of hadith was such a
difficult undertaking? And what is the importance of hadith?
While studying the life of an important personality one can
always conclude that his life can be distributed in two
segments:
1. One aspect is that of acts and deeds in his public
gatherings;
2. The other aspect is that of acts and deeds in his private
meetings and within the boundaries of his residence, etc.
We usually circumvent the acts and deeds of the Holy
Messenger on the same principle so that no part of his life
remains hidden from us and all must come out clear before
us.
The first segment contains those acts and deeds which
remained the routine of the Holy Messenger. Actions carried
out during public meetings did not remain hidden from any
one. Rather, the news of which reached every companion
within the Messengers life time as it was not only their duty
to act accordingly, but to disseminate that teaching to others.
Muhaddithin (traditionalists) have called these acts as
continuity of actions/deeds ( ), and those sayings as
continuity of speech ( ' ). The examples of continuity of
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acts are defined as Saum, Salaat, etc. And the examples of
continuity of speech are Quran and the lectures/orders
delivered in person, etc.
All other sayings and acts performed by the Messenger in
private meetings or within the four walls of his residence, the
information about those acts, come from either those
companions who attended the meetings or the ladies who
have known the affairs of the house. People heard about
those traditions through these companions and Messengers
wives. Thus these narrations reached Bukhari, Muslim and
Co by travelling through generations.
One can think at this point that there might have been a big
enough attendance in those meetings to remove all doubts
about the actions and sayings of the Holy Messenger.
No, absolutely not. A totally wrong impression, because any
hadith which may have been narrated by such a large
number of people, should be sufficient to remove all doubts
about a narration, called continuous news ( ) or
continuous hadith ( ,). However, no book with this
class of hadith is available.
In this context, Maulala Amin Islahi states:-
The denomination of Khabr-e-Tawater though exists, but
to the best of our knowledge the denominated one does
not exist; meaning that, the term Hadith-e-Tawater does
exist, but a hadith that can be designated as such, does not
exist.
It simply means that hadith narrators are in such meager
numbers that it is pre-dominantly thought that whatever is
being narrated is based on falsehood. This class of hadith is
categorized by Muhaddithin under Hadith Ghayir Tawater
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(Non-continuous Hadith), or by Khabr-e-Wahid (Single-
source News).
You will be surprised to know that Bukhari, Muslim and Co
consist of Collections from this latter class of hadith.
Let us pause here for a minute and refresh our memory once
again.
The Holy Messengers sayings and acts can be looked upon
from two angles:-
1. SUNNAT-E-THABITA (AMLI & QAULI TAWATER)
The Proven Routine (PRACTICAL & SPOKEN
CONTINUATION)
Sayings and acts carried out in open gatherings, which enjoy
the status of Duty for all Muslims. These acts are said to
be exemplified by Saum and As-Salaat, etc. also these
sayings are exemplified by the Quran and routine preaching
and addresses.
2. HADITH
Sayings and acts carried out within private meetings and
residence which Muhaddithin have classed in two
categories:
HADITH-E-TAWATER
Those sayings upon which there are narrators in large
numbers and where it may not be assumed that they can
agree upon a falsity. Nevertheless, no book containing this
class of hadith exists, nor are these hadith mentioned in any
other book.

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HADITH-E-GHAYIR MUTAWATER OR KHABR-E-WAHID
This means those sayings and acts whose narrators are as
few in numbers as to easily presume that they can tell lies.
This is the class of hadith that form the Collections called
Sahaah-e-Sitta, viz. Bukhari, Muslim, etc.
It must have become clear by now that Bukhari, Muslim, and
Company consist of the interpretations of statements,
ascribed to the Holy Messenger and which are narrated by
such a few number of people, that a probability of falsehood
remains dominant. It is these hadith through which you are
disseminated your Deen. Through the same medium Deen
is interpreted and its quint essentials are highlighted. This
class of hadith is again sub-classified by muhaddithin in
three levels:-
1. HADITH-E-MASHHOOR (FAMOUS HADITH)
In case a hadith is narrated by three people, it is called
Mashhoor. Please wait a minute here and just apply your
brains on this word Mashhoor. You definitely have been
calling something famous only if it is known to thousands of
people! However, in case of hadith, we are being given a
new interpretation of the word famous! And this new
definition says that certain news can also be called famous,
when it is known to three people only!
2. HADITH-E-AZEEZ
In case the number of narrators is reduced to a mere two,
the hadith is called Hadith-e-Azeez.
3. HADITH-E-GHAREEB
And in case this number is further reduced to only ONE, the
hadith is called Hadith-e-Ghareeb.
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Arent you, by now, bewildered to know that the narrations
presented to you as the most essential basis of your Deen,
were NEITHER KNOWN to the whole multitude of
Companions, OR EVEN TO A DOZEN OF THEM? You
have seen that the top class of tradition is the one called
Hadith-e-Mashhoor. The total number of its narrators
comes to only THREE!
Now please think for a moment! If an essential part of Deen
was known only to Syedna Abubakr, Syedna Omar and
Syedna Uthman, what were other prominent Companions
doing without THAT KNOWLEDGE and they included
people like Syedna Ali, Syedna Hassan, Syedna Hussain,
as well as members of Holy Messengers family? OR, if
something was known only to Syeda Aaisha, Syeda Hafsa
and Syeda Zainab, the other blessed wives were not able to
act accordingly.
The examples of some of the Companions and the Blessed
Wives of the Holy Messenger are given only because these
individuals are supposed to always accompany him.
Whereas, there were other great ones too who were
classified as Saabiqoon al-Awwaleen (the First Pioneers),
whose holy footprints dust alone can enlighten our lives with
the truth of our Deen.
Having known that Bukhari, Muslim and Co, are the books of
those narrations which were known only to a very few
Companions while most of the valued Companions
remained in the dark about them what are the basis to
declare these books as essential part of our Deen? And why
has this class of Hadith been mixed up with those narrations
and commandments which were generally known to all
Companions, and which every Muslim was duty-bound to
know about, believe and act upon?
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We leave the judgment to you, without passing our
comments. Please decide for yourself as in Gods Court,
only your own rational decision would hold significance. No
priest, peer nor Ullema would be allowed to speak for you
there.
Summing up what we have studied up to this point, we know
now that the Hadiths from Bukhari, Muslim and Co:-
1. Are the personal interpretations/explanations/versions of
the sayings ascribed to the Holy Messenger.
2. Are limited to a maximum of three sources;
3. Were not known even to the most valued and prominent
Companions;
4. Have the possibility of falsehood in their respective
narrations.
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HADITH-E-SAHIH
AN AMBIGUOUS TERM

You have noted a term Mashhoor (famous) in the earlier
pages; and you have already seen how an almost unknown
fact was labeled as Mashhoor! Similarly, the term Hadith-
e-Sahih (the Perfect Hadith) is also misleading.
When you are told that a certain Hadith is Sahih, you
always get the impression that what you are being told is
cent per cent the word of the Holy Messenger!
BUT, NO!......... IT IS NOT! YOU ARE UNDER A WRONG
IMPRESSION!
In the first instance, the tradition being recited to you would
probably be one of those called Khabr-e-Wahid; meaning
that the meager small number of narrators is not assuring us
that it may not be false.
Secondly, Sahih Hadith is that whose narrators character
was construed as up to standard by our Muhaddithin. Now
that standard is something like this:-
1. He should be just;
2. His memory must have been good;
3. He may not have been indicted for falsehood;
4. He may not have a bad habit;
5. He may not narrate something rarely known.

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Now this is again surprising and equally controversial as to
how a certain person who had died two or two and a half
centuries ago could be investigated with regard to his
character. In these advanced times too, little can be known
about a father/grandfather died 50/60 years ago as to what
kind of a person he had been! Let us not indulge in this
particular aspect of discussion as people belonging to the
medieval ages are generally regarded as having very good
memory; they had usually been competent in memorizing all
details about the members of their tribes and families.
We were talking about Hadith-e-Sahih.
Hadith-e-Sahih is a hadith whose narrators must possess
some characteristics. It means that depending upon the
narrators character, it was assumed that whatever he is
reciting would always be the truth; in spite of the fact that the
basic requirement of a sizable number of narrators may not
go in his favor; while this number might have been so small
that the possibility of falsity cannot be ruled out!
What, in the end, was the reason that a narrators
characteristics were singled out to be the sole criterion? A
little bit of deliberation clears the riddle. After a lapse of 250
years, they were left with no solutions as to what
methodology was to be exercised to investigate the truth or
falsehood of a narration; except to rely upon the character of
the narrator. And only those descendents of narrators could
attest their forefathers characters that were alive after the
passage of 250 years time, viz. those who belonged to
narrators eighth or tenth succeeding generation!
If someone has not pawned his senses, he can easily
imagine how information about eight or ten generations of
dead ones must have been gathered after the passage of
about 250 years time! And how the descendents must have
aggrandized their ancestors characters!
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Even in the modern progressive world, try to ask about some
ones ancestors in some developed society. Without
exception the reply would be that his ancestors were the
most gentle, pious, selfless, temperate, truth lover and
intelligent ones; they were competent in all fields and
excelled in wisdom; they were the true replica of saints; and
that their enemies were unreliable liars and bad characters.
This is what was made the basis of scrutiny and
investigation of Hadith when that process was restricted only
to narrators characters. And those traditions were called
Hadith-e-Sahih whose narrators characters, according to
their descendents, were positive and they only spoke the
truth!
NOW, that the reality of Hadith-e-Sahih has been exposed,
what would you think about the rest of the Hadith?
Obviously, the characters of the narrators for the rest of the
Hadith were not worthy of credibility at all! The narrators of
these Hadith suffered at least from one weakness of
character they were either liars, some with weak memory,
or they did not believe in justice and fair play, some were
involved in a vice, or what they narrated was so improbable
that it was not worth relying upon.
It is these characters whose narration is presented to you in
the books of Hadith as integral part of Deen.
You will be more surprised to learn that Mr. Bukhari did not
even entertain the above poor criterion for Sahih Hadith! He
rather takes every Hadith for Sahih whose narrators may just
have met each other irrespective of what character they
might have possessed. Whereas, Mr. Muslim does not
regard even that meeting as necessary; he thinks it sufficient
if narrators were just contemporaries.
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Hafiz Ibn-e-Hajar Asqalaani, while drawing comparison
between Bukhari and Muslim in his Nakhbat al-Fikr,
states:-
According to Bukhari, the condition for authenticity is at
least one meeting between the narrator and his source.
Contrary to that, according to Muslim the proof of a meeting
is not the condition; only contemporariness (viz. to be living
at same time) is enough as proof.
Kindly check very carefully to see what kind of Hadith are
defined as Sahih Hadith! Someone quotes the Holy
Messengerand saysI have heard it from that
person .while he has never seen or met that person!
NOW THINK, what rubbish we have been passed on in the
name of HADITH-E-RASOOL?





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SUMMARY OF PREVIOUS CONTENTS

1. Hadith in actual fact, are the interpretations of those
sayings that are ascribed to the Holy Messenger.
2. Hadith has always remained limited within the
knowledge of a maximum number of just three people.
3. This is why the most esteemed Companions too
remained deprived of the knowledge of those sayings and
acts.
4. The probability of falsehood in Hadith cannot be ruled
out.
5. The term Sahih Hadith does not categorically affirm
that a Hadith is actually the word of the Holy Messenger.
6. The narrators of Hadith are reported to have indulged
in one vice or an other.





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SOME EXAMPLES FROM BOOKS OF HADITH

Let us now present before you some examples from the
Hadith of Bukhari and Muslim, regarded as integral part of
faith, in order to assist you to decide for yourself about the
mental disposition of those who collected that material and
then passed it on to us as Deen; and to know what exactly
was their view of Deen; what was their view of the Holy
Messenger divine status; and, as against their viewpoints,
what the Quran ordains about the exalted person of the Holy
Messenger.

ABOUT THE HOLY MESSENGER
The magnitude of vicious clandestine attacks on the person
of the Holy Messenger by contemporary Zoroastrian and
Jewish community can be judged through the following
Hadith.

ABOUT HIS MARITAL LIFE
1. Sayedina Jaber said that once when the Holy
Messenger looked upon a woman, he went straight to his
wife Sayedina Zainab; and she (Sayedina Zainab) was
rubbing a sheet of leather during a process. Then he (the
Holy Messenger) fulfilled his desire upon her, subsequently
he came out towards his Companions and advised them that
when women appeared before you, they always appeared in
the guise of the Devil (evil); and when they went away, they
went in the guise of the Devil. Therefore, whenever one of
you might look at a woman, he should approach his wife, viz.
should have had sexual intercourse with her. By this act, his
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mind would be relieved from desires. (Kitaab an-Nikaah,
Sahih-e-Muslim)
2. Anas bin Malik says that the Holy Messenger used to
meet all of his wives in one hours time during a single day
and night, and they were a total of eleven. Qatadah says
that he had asked Anas if he (the Holy Messenger)
possessed that kind of capacity? He replied in affirmative
and said that they rather used to believe that the Holy
Messenger had been blessed with that capacity, equivalent
to that of thirty males. (Kitaab al-Ghusl, Bukhari)
3. Sayedina Aaisha narrates that she and the Holy
Messenger used to bathe from one water bucket and we
both used to be unclean. And in the state of menstruation,
she used to be ordered by him to wear an open garment
(azaar) and then he used to have sexual intercourse with
me. (Kitaab al-Haiz, Bukhari)
4. Hazrat Aaisha narrates that the Holy Messenger used
to have sexual intercourse in the state of fasting and used to
kiss me; and among all of you he had the strongest
resistance against temptations. (Kitaab al-Saum, Bukhari)

HOLY MESSENGERS NEGLECT OF CLEANLINESS
5. Abu Hurrera narrates that once prayer was called and
the rows of participants were straightened and waiting.
Meanwhile, the Holy Messenger arrived and as he took his
proper place of prayer, he remembered that he needed a
bath. He ordered us to stay put and he went back and had a
bath. Subsequently, he returned to us as water dripped from
his hair. Then he called Gods name (Takbeer) and all of
us performed prayer in his company. (Kitaab al-Ghusl,
Bukhari)
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6. Sayedina Anas bin Malik narrates a lengthy tale where
events subsequent to the holy war of Khayber are described:
When prisoners were rounded up, Wahia came to the
Messenger and requested for a slave woman from the
prisoners. The Messenger allowed him to pick up one. He
picked up Safia. Then someone informed the Messenger
that he had unknowingly granted the chief of tribe Quraiza
and Nuzair to Wahia, whereas she was befitting to the
Messenger only. The Holy Messenger called him back
along with Safia. When he looked at Safia, he ordered
Wahia to choose another slave woman from the prisoners.
Anas says that the Holy Prophet then set Safia free and
married her. (Kitaab As-Salaat, Bukhari)
7. Syedna Anas narrates with reference to Syedna Zaid
that Syedna Zaid divorced Syeda Zainab and then the Holy
Messenger proposed to Syeda Zainab through Syedna Zaid.
Syedna Zaid said: O Zainab, the Holy Messenger has
proposed to you and he summons you. Zainab replied: I
dont take a step unless I seek counsel of my Nourisher.
Then she started praying directly. Meanwhile, Wahy
(Gabrail) descended and the Holy Prophet entered her
house without permission.
On this episode, Allama Habibur Rahman Siddiqi Kandhalwi
has issued severe criticism in his Book Mazhabi Daastanain
Aur Un Ki Haqiqat, Vol. II, P. 106, and has quoted the
narration with reference to Imam Tibri. Please read that in
his own words:-
It is described in Tibris History and Tafseer that once the
Holy Messenger visited Zaids house to meet him. Zaid was
not home. Sayedina Zainab was changing her dress at that
particular moment. The Holy Messenger had a look at her
during the process and her beauty was imprinted in his
heart. Due to that, her liking was diminished from Zaids
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heart. Afterwards, Zaid offered the Holy Messenger to
divorce her if he (the Holy Messenger) had fallen for her.
With reference to this episode, Allama Sahib further
elaborates Imam Tibris tradition on page 106:-
Sayedina Hazrat Zaid was the Messengers adopted son.
Therefore, fearing that people would condemn the move, the
Messenger openly continued to admonish Zaid against his
intention of divorcing Zainab ever since Zaid had expressed
that intention. Though that was against his hearts desire,
the Holy Messenger still kept persuading Zaid to maintain
and preserve his marital bond. However, when Zaid finally
delivered that divorce, the Holy Messenger directly went to
celebrate his bridal night with Zainab without Nikah
ceremony, dowry, announcement or permission.
Inna Lillahi wa Inna ilayihi raajioon ( ).
8. A Hadith is presented here with reference to
NAQOOSH, Rasool Number, Vol.11, p. 283:-
Ibn Ishaq said, he was narrated a narration of Sayedina
Ibne Abbas by Hussain bin Abdullah bin Obaidullah bin
Abbas with reference to Akarmah, that the Holy Prophet
saw Umm Habib bin Abbas who was running to and fro in
front of him. The Messenger said that if she reached
puberty and he was alive, he would surely wed
herhowever, the Holy Messenger died before she
reached puberty.
Have you noticed the extent of cheap, immoral insinuations
against the person of Holy Messenger? What perspective is
being portrayed about his exalted person through these
Hadith? He was a man who is attributed by Quran as having
exemplary character and conduct.
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The Character of the Holy Messenger, according to the
proclamation of the Quran, was unique and he was the
possessor of highest moral values and principles. In Verse
No.4 of Chapter Al-Qalam, the Almighty ordains:-








(Wa inna-ka la-alaa khuluqin Azeem.

Verily, you stand at the highest stage of morality.



























(Laqad kaana la-kum fi Rasoolil-laahi uswatun hasanatun li-man kaana
yarjoo Allaha wa al-youmal aakhira wa zakarallaha katheeran.)
Indeed, for you, the person of Rasool is the best example to
follow.
Havent the enemies of Islam, on the grounds of these
narrations, fully utilized the opportunity of mud-slinging upon
the Exalted Personality whose entire life was unique in purity
and clean living? Have Muslims still bidden farewell to their
senses so that they still regard these books as sacred, which
in fact are rooting out their real foundations? Please dont
believe in what I am saying. Check these books themselves
and confirm my findings. If you do find these Hadith in those
books, then please think and make a decision.
Holy Messenger struck by magic.
Along with character assassination of the Holy Messenger,
the Muslim faith was also hit hard. They were led to believe
that their Messenger was under the spell of magic in order to
prove that he must have said so many things under that
spell! It means that the Qurans truthfulness was plotted
against. First of all, please study the Hadith and later on,
Qurans verdict.
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SayidinaAaisha reports that magic was cast upon the Holy
Messenger, the spell mislead him to think that he had carried
out some assignments that he actually had not; until one day
he prayed to God for his release from the spell. Then he
said: Do you know that God Almighty told me the trick that
made me healthy. (Kitaab badaal Khalq, Bukhari)
Next is the detail of how the angels descended and they
explained the anti-dote of the spell! The same Hadith is also
used for justifying the Quran as the anti-dote against all
kinds of magical spells, since the narrations suggest that the
Messengers spell was broken through two Verses of the
Quran.
A common reader of the Quran also knows that the Holy
Messenger was, during his life in Mecca, blamed for being
either a magician himself, or under the spell of magic. But
the entire text of the Quran continues negating that
incrimination. Our Holy Messenger particularly and other
exalted Messengers generally, have been declared as
neither magicians nor magic is said to have worked upon
them. But what should we do with Bukhari, Muslim and Co,
whose knowledge of the Quran could not reveal to them the
relevant Verses, but on the contrary they could find Hadith
which could substantiate the spell of magic upon the Holy
Messenger.
The Quran particularly addresses the Holy Messenger by
saying: O Messenger, who so ever suggested that you are
under the spell of magic, can never be on the straight path.
Please see the Quranic verdict:-

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O OO O














(Nahnu alamu bi-ma yastamioona hi-hi, iz yastamioona ilayika wa iz
hum najwaa iz yaqooluz Zaalimoona in tattabioona illa rajulan
mashoora. Unzur kayifa dharaboo laka al-amthaala fa-dhalloo fa-laa
yastateeoona sabeela.)
We know very well what they listen to, keeping their ears in
your direction, and the time when they are busy in plotting
against you and when the cruel ones tell (the Believers) that
they followed a person who was under the spell of magic.
Look O Messenger, what kind of labels they paste upon you.
Hence, people like them went astray and cannot find the
right path.
(Verses 47-48, Chapter Bani Israel)
The same verdict was repeated in Verse No.8-9 of Chapter
Al-Furqaan:-











O O O O















(Wa qaala Az-Zaalimoona in tattabioona illa rajulan mashooran. Unzur
kayifa dharaboo laka al-amthaala, fa-dhalloo, fa-laa yastateeoona
sabeela.)
And the cruel ones said to the Believers: You do not follow
but one under the spell of magic. Look O Messenger, what
kind of labels they are pasting upon you. Thus, these are
the ones who went astray and cannot find their way.
You have seen that the one who believes the Holy
Messenger to be under the influence of magic, is declared,
according to the Quranic Verses, cruel and so wayward that
he cannot find Gods way? Therefore, if your scholar or
religious leader insists that the Holy Messenger was put
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under the spell of magic, rest assured that he stands, as per
Quran, as a cruel and wayward person, who cannot find
Gods straight path.
Though the above Verses are sufficient, for further peace of
mind, let us refer to those Verses which were reveled
concerning magic, with reference to the Messenger Moses.
In Verse No.77 of Chapter Younus, it is ordained:-










(Wa laa yuflihus Saahiroon.)
Magicians do not succeed.














(Wa laa yuflihus Saahir hayithu ataa.)

Magician does not succeed wherever he may come from.
(Verse No.69, Chapter Tahaa)
You have now seen that the Quran categorically declares
magicians as failed when contesting with the Messenger. It
rather declares wayward those who believe that the
Messenger was under the influence of a spell.
THE HOLY MESSENGER BEING AN ILLITERATE
PERSON
This dogma is also spread far and wide among the Muslim
masses that the Holy Messenger was an illiterate person,
because his attribute was Ummi which means illiterate. It
is a strange phenomenon that a common reader of the
Quran, when he recites the Holy Book reads that the entire
Arab nation was called Ummi as compared with the People
of the Book.
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The word Ummi, which is regarded by our Scholars as a title
of the Holy Messenger, was not reserved for him, but the
entire people of Arabia were called Ummi. it was not so
because they were illiterates, but because, in comparison
with People of the Book, they did not have a divine book
descended upon them. It means that they were illiterate with
respect to Divine Guidance only. Please read Verse No.2 of
Chapter Jumah where the entire Arab nation is called with
the title Ummi:-






































(Huwa allazi baatha fil ummiyeena rasoolan minhum yatlu alayihim
aayaati-hi wa yuzakkeehim wa yuallimu-hum al-Kitaaba wa al-Hikmata
wa in kaanoo min qablu la-fi dhalalim mubeen.)
God is That entity Who appointed a Messenger among the
Ummiyeen, from themselves, who recites to them His
Verses, purifies them and teaches them Law and Wisdom.
It means that the Holy Messenger was raised among the
Ummis, who were the residents of the Arabian Peninsula. In
Verse No.20 of Chapter Aal-e-Imran, the Almighty ordains:-













(Wa qul lillazine ootoo al-Kitaba wa al-Ummiyeena aaslamtum?)
Ask those people who have been given the Book, and the
Ummiyyeen, if they have accepted Islam.
It became evident from this Verse, that the Holy Messenger
is being told to target the People of the Book on the one
hand, and those who were not the People of the Book on the
other, who were called Ummiyyoon. People of the Book
too called the Arabs Ummi (Gentile) as they were not people
of their Book, and their religious discipline was not applicable
to them. This is why they always intent upon exploiting them.
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Verse No.75 of Aal-e-Imran describes a verdict by the
People of the Book:-
















(Zaalika bi-anna-hum qaloo layisa alayina fil Ummiyyeena sabeel.)
It is because the People of the Book say that we are not
bound by a law in case of Ummiyyeen.
Please be assured that our Holy Messenger was not illiterate
at the time of revelation. Therefore, assuming that he was
illiterate at that time, we will also be obliged to assume that
the Lord of the Universe had not known that the one he is
communicating with is not literate!
SOME INTERPRETATIVE NARRATIONS
It is most emphatically stated that the Qurans interpretation
is accessible only through these Hadith. But contrary to that,
the Quran states about itself in Verse No.33, Chapter Al-
Furqaan, that it has already done its own Best
Interpretation () within itself. It states in Verse No.114
of Chapter Anaam, This Book is (already) precisely
detailed. In Verse No.106 of the same Chapter, the Quran
proclaims that its Verses are: eye-openers (., - Basaair),
and whosoever opened his eyes, he did himself a favor; and
whosoever turned, blind from them, will pay the price. And
in Verse No.38 of the same, it is ordained.. we have left
out/neglected nothing in this Book.
It is now worthy of thought as to how can one dare, after the
above Quranic verdicts, to claim that his interpretation was
better than that of the Quran. If you do not have such claims,
then why resort to inferior interpretations? Do some hard
work yourself; Quran would lead you itself to the path of the
Exalted one. Nevertheless, for your peace of mind, some
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interpretative narrations are also submitted to remove the
remaining doubts.
1. INTERPRETATION OF VERSES NO.19 & 20,
CHAPTER AL-NAJM
Verses Nos.19 & 20 of Chapter Al-Najm describes the
Deities, Laat, Uzza and Manaat which the polytheists of
Mecca worshipped.









O O O O









(Afaraayitum Al-Laata wa Al-Uzza; wa Manaat al-thalithata al-ukhraa.)
There is a narration (Verbal Reporting) that once the Holy
Messenger was reciting Chapter Al-Najm; when he reached
the above words, the Devil made him utter the words Tilka
al-Gharaaniq al-Ulaa (

), which means these

Deities are the Exalted Ones. When the Polytheists heard
it, they said but this is the same as we say.
Allama Habibur Rahman Kandhalwai, in his Book Mazhabi
Daastanain, Vol.II, page 15, thus states:-
In case it is accepted that such an episode, or alarming
incident, did take place, it would mean that during a
revelation, as well as during the recitation, the Devil was
capable of making the Holy Messenger utter what he wanted
him to. Isnt it tantamount to discarding the authenticity of the
entire mission of the Messenger, as well as the entire Quran
by giving credence to a narration? Do we have to give
credence to such traditions and such credible narrators?
2. INTERPRETATION OF VERSES 24-25 OF CHAPTER
AL-HIJR
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O O O O


















(Wa laqad alimna al-mustaqdameen min-kum wa laqad alimna al-
mustakhireen. Wa inna Rabbaka huwa yahshuru-hum; Inna-hu
hakeemun aleem.)
And we know your pioneers as well as the lagging ones;
your Lord is going to gather them together; And He is the
Wise, the Knowledgeable.
The meanings and interpretations of this verse are self-
evident. If we consider it in the perspective of the hereafter,
it would mean that God has the knowledge about those who
have been born, as well as those who are to be born; and he
would gather them together.
If we understand it as being for the establishment of Deen
after the Hijira (the Migration), then it would simply mean that
God knows about those who took precedence over others as
well as those who lagged behind in the process of migration;
and he would eventually join them with each other, as he is
the Wise and the Knowledgeable.
In this sub-chapter of Chapter Al-Hijr, the Almighty, while
describing his rewards, ordains that: Nothing is hidden from
US; WE are aware of all that is there; WE know everything
about all of you. These verses are worth pondering upon.
You can see for yourself by opening the Quran as to how
gracefully the Almighty has proclaimed HIS exalted status of
being the Nourisher, and Sustainer of everything. Please
see the following " interpretation now:-
Ibn-e-Abbas narrates that a most beautiful woman used to
come to offer prayers under the leadership of the Holy
Messenger. Some of the Companions used to take their
places in the front rows so as not to have to look at her. But
some of them used to position themselves in the rear rows
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and peeped sideways at her during bowings. This verse
was revealed on that particular state of affairs, making it
known that We know the front ones as well as the rear
ones! (Jamea Tirmizi)
3. INTERPRETATION OF VERSE NO.87 OF CHAPTER AL-
MAAIDAH

















(Yaa ayyuhal-lazina aamanoo laa tuharrimoo tayyibaati maa ahallal-
laahu la-kum.)
O people of faith do not declare unfair those pleasant things
which God has declared permissible for you.
It is very clear and does not need an interpretation to
understand that man is not allowed to declare unfair what
God has made permissible. The parameters determined by
the Almighty are not allowed to be transgressed. But, look at
the interpretation via Bukharis hadith:-
Abdallah ibn Masood reports that we were busy in war
along with the Holy Messenger, and there were no women
with us. Under the strain of the heat of our desire we were
obliged to express our intention to become impotent. The
Messenger forbade us from doing so and advised us to enter
into a temporary marriage agreement with a woman after
agreeing upon some remuneration for her, for a few days
time. Then the Holy Messenger recited this verse! (Bukhari,
Kitaab-e-Tafseer, Chapter Al-Maaidah)
As is evident from the narration, the cause of revelation of
this verse is suggested to be Mutah (. temporary
marriage). And now that we have embarked upon the
subject of Mutah, let us reproduce some pertinent hadith
here.
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Barah Jehni said that when the Holy Messenger allowed
Mutah for us, I set out along with another person and met
a woman from the tribe of Bani Aamer who looked like a
young she-camel due to her prominent long neck. We
offered ourselves to her. She asked what she would be paid
for that. I offered my blanket. My companion also offered
his blanket. However, I was a more handsome youth than
he. When she compared the blankets she preferred his; but
when she looked at me she preferred me over him. Finally
she said that I and my blanket were sufficient for her. I
stayed with her for three days. Then the Holy Messenger
ordered that whosoever had entered into Mutah with a
woman, he may leave her. (Kitaab an-Nikah, Muslim)
In Kitaab an-Nikah by Muslim, we find other hadith about
mutah reporting that the practice of Mutah continued till the
time of Sayedina Omar.
Ataa said that Jaber bin Abdallah arrived to perform
Umrah and all of us went to see him. People asked him to
explain several points and, during the process, asked him
about Mutah. He replied in affirmative saying that during
the time of the Holy Messenger, as well as that of Abubakr
and Omar, he and others had been practicing Mutah.
With reference to Tafseer-e-Mazhari by Qazi Sanaullah
Pani Pati, a hadith about Mutah has crossed the extreme
limits of shameless debauchery, because of criminal
mudslinging upon the chastity of the daughter of Holy
Messengers closest Companion, and the 1st Caliph,
Sayedina Abu Bakr:-
..Sayedina Asmaaa bin Abu Bakr confesses that she
was subjected to Mutah in the time of the Messenger.
Upon this her son Urwah admonished Sayedina Ibn-e-Abbas
saying that he was not afraid of God; he permitted Mutah.
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Sayedina Ibn-e-Abbas replied that he (Urwah) should go and
ask her mother. (Ref. Maqaam-e-Hadeeth)
By now, you must have imagined the queer style of
interpretations. It will be surprising for you to note that
Bukhari has not reserved a remarkable number of pages for
interpretative narrations. Rather in Muslim, only the last ten
out of approximately 2500 pages have been allotted to
Tafseer (interpretation).
HADITH ABOUT THE EXALTED WIVES
I am going to present only a few hadith in this context as the
booklet is already getting voluminous. Hence, my target of a
brief writing covering Quran and hadith, and aiming at
attracting people fully occupied with work towards the Quran,
looks heading towards failure.
Nevertheless, readers who might like to know more must go
through Mazhabi Daastanain by Allama Habibur Rahman
Kandhalwi. Allama Sahib has been a prominent scholar of
the Quran, Muhaddithin, historian and critic of the modern
times. In addition to that, Maulana Amin Ahsan Islahis book
Mubadi Tadabbar Hadith would also go a long way in
helping to understand the terminology and the policy behind
the fabrication of hadith.
However, I do not agree with the Maulanas viewpoint that
hadith can be a medium for analyses and interpretations.
The Maulana himself is exposing facts and realities about
hadith which portray the whole collection as a conspiracy!
How can then a conspiracy be regarded a source of
analyses and interpretations?
1. It is thus reported by Abu Salma: I and Sayedina
Aaishas brother came to Sayedina Aaisha and her brother
enquired about the bath of the Holy Messenger. Upon that,
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she asked for a bucket of water; she then took a bath,
pouring water over her head in a state where there was a
curtain hanging between us and her. (Kitaab al-Ghusl,
Bukhari)
We feel at a loss to understand as to why the taking of a
bath was displayed; why the curtain was drawn? It could
just have been explained that the Messenger took a bath
with a bucket full of water! If a curtain was drawn for cover,
there was no point in taking a bath in hiding! And, if God
forbid, it is conceived that the curtain was as thin as being
transparent, and then this narration is nothing but
mudslinging upon Syeda Aa'isha!
In the books of hadith, you will come across hadith where
males would be seen asking Sayedina Aaisha questions
about sex! While, at the same time, women would be seen
asking the Holy Messenger questions about menstruation,
etc.!
2. Sayedina Aaisha narrates: I and the Holy Messenger
both used to take a bath from the same bucket (qadah,
which is called faraq). (Kitaab al-Ghusl, Bukhari)
INTERPRETATIVE NARRATIONS ABOUT THE HOLY
MESSENGERS
THE CHARACTER OF THE MESSENGER YOUSUF AND
REMARKS BY THE HOLY MESSENGER (Interpretation of
the Verses of Chapter Yusuf).
1. The Chapter YUSUF enjoys a distinctive position in
the Quran because a whole Chapter is related to the tale of
Yusuf.
In sub-chapter six, the ruler of the time came to know about
Yusuf, as a man of great knowledge, imprisoned down in the
kings own dungeons. He called him into his court, but see
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the glorious character of a messenger, Yusuf returned the
emissary with a message to the king, asking for the disposal
of the case against him. He first wanted everyone to know
whether the crime he had been sentenced for had proved be
true or false. But look at our collectors....
Of our collectors of hadith, see what a far-fetched and
fanciful story has been conjured by them!
Bukhari writes in its interpretation:-
It is reported by Abu Hurrera that the Holy Messenger
stated: Had I remained in prison for as long a period as
Yusuf did, I would accept the order of release directly; and
would accompany the royal emissary. (Kitaab al-Tafseer,
Bukhari)
ABOUT THE MESSENGER SULEIMAN
2. Abu Hurrera narrates regarding the messenger
Suleiman, that he had heard the Messenger Mohammed
stating: Suleiman bin Dawood proclaimed once that he
would sleep one night with a hundred, (or ninety-nine)
women and those women, would give birth to valiant knights
who would wage holy wars in the name of the Almighty.
(Kitaab al-Jihad wa al-Seer, Bukhari)
ABOUT THE MESSENGER IBRAHIM
3. There is a narration in Bukhari, in respect of the
messenger Ibrahim, insinuating that the Messenger of God,
Ibrahim lied three times. The first time he did so for the sake
of God, i.e. when his father intended to take him with him,
but Ibrahim made an excuse of sickness.
The second lie was whether it was him who had broken the
idols, his answer being, it was the biggest idol that had done
this deed.
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And the third lie was spoken for his own sake, which is
narrated by Abu Hurrera as this, Mohammed said, once
Ibrahim and his wife Sarah passed through the territory of a
tyrant king during their travels. Someone told the king that a
traveler accompanies a very beautiful woman. The tyrant
sent his servant to Ibrahim and enquired about Sarah. Upon
that, Ibrahim replied that she was his sister. Then Ibrahim
came to Sarah and said: O, Sarah there is no Believer on
earth except you and I, and that tyrant asked me about you
and I said you were my sister, so dont you prove me to be a
liar! (Kitaab al-Ambiaaa, Bukhari)
It is this Zoroastrian/Jewish conspiracy which still is in force,
just as it was in the time of the Holy Messenger. Today we
are so overwhelmed by it that we cannot even visualize his
message clearly. You can imagine what these pictures of
the Holy Messengers these hadith paint for us! Dont these
quotations qualify as manifest contempt for the Messengers?
Based on these hadith, our Messenger is portrayed as a
fanatical sexual pervert who, after having sexual intercourse
with all his wives in one night, still flared up sexually
whenever he saw a beautiful woman during the day!
Whatever the Messenger delivered to us in the form of the
Quran stands doubtful, because he remained under the spell
of magic for several months. Whatever he included in the
Quran during that spell, cannot be trusted for truth. And the
Devil had the power to make him quote whatever he wanted
him to say which was in conflict with the words of God!
He was an Ummi (illiterate), therefore, how can his words be
trusted? Apart from the Holy Messenger, the honorable
wives and Companions are all affected by this conspiracy.

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A MOMENT FOR DEEP CONCERN
Let us consider just one question.
Did the Holy Messenger make an omission in delivering the
Deen insofar as he left us with the Quran alone, and did not
get these sayings and acts collected and edited which are
supposed to be parts of the Deen?
Certainly not! The Holy Messenger delivered the complete
Deen, a fact which was proclaimed by the Almighty with:
ALYOUMA AKMALTU LA-KUM DEENA-KUM (
), viz., I HAVE THIS DAY COMPLETED FOR YOU
YOUR DEEN.
Had the Holy Messenger deemed necessary, he would
certainly have collected his hadith and the Almighty would
certainly have assumed responsibility for their safety too, as
He had assumed that of AZ-ZIKR.
The Almighty calls the Quran a manifest light, viz., a light
which is very prominent.
Firstly, light itself is a source through which an object, being
or entity is found. It never happens that a candle is lit in your
home and you might have to light another to find the first
one. We have a sun and to locate that, no one has ever
needed another sun. Then what is the reason, that to
comprehend a light which is more manifest than the sun, we
try to kindle thousands of small lights, and that too with
obnoxious smelling oil?
QURANS WORDS ARE VERY ELABORATE: (Verse
No.174-5, Chapter An-Nisaaa)

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O O O O

































. .. .
(Ya ayyuhan-naau qad jaakum burhaanum min Rabbi-kum wa anzalna
ilayikum nooram mubeena. Fa ammal-lazina aamanoo billahi wa
atasamoo bi-hi, fa-sayadkhilu-hum fi rahmatin min-hu wa fadhlin wa
yahdiihim ilayihi siraatam mustaqeema.)
O People, there has come to you a final argument from your
Lord, viz. we have sent down upon you a manifest
enlightenment; therefore, those who established peace with
Divine Commandments, they attached themselves with this
enlightenment, with the result that God would place them
under His mercy and blessings, and would guide them
towards the stable way of life.
In the end, I place before you the question asked by God in
the words of the Quran. The Almighty asks those who deem
the Quran incomplete or insufficient: IS QURAN NOT
SUFFICIENT FOR THEM? Verse No.51, Chapter al-
Ankaboot:-


































(Awa-lum yakfi-him annaa anzalnaa alayika al-Kitaaba yutlaa alayihim.
Inna fi zaalika la-rahmatan wa zikraa li-qawmin yuminoon.)
Isnt it sufficient for them that WE have revealed to you the
Book which is recited to them? Indeed, in it are blessings
and admonition for the Believers.
What would your answer be to God Almighty?
I hope no muslim can ever demand that he needs something
more than the Quran!
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Our duty was just to convey to you the facts. If you have
perceived the truth, let us together determine the path of
God with the help of Divine Light, and beseech OUR LORD
for His mercy and blessings!