Bukhari Contradictions

**Basim Ali** · August 8, 2009

(bismillah)

(salam) all Sunni and Shia brothers and sisters,

I hope you are all doing fine, and I am too, Alhumdolillah.

Shias and Sunnis have a lot in common, but also a lot of differences. One of the major (causes of) differences is of the ahadith. Sunnis say that Sahih Bukhari by Imam Bukhari and Sahih Muslim by Imam Muslim are 100% authentic, which is not accepted by Shias.

This is just one difference. We need to eliminate, all of these differences, in order to establish Shia-Sunni unity, by tackling each and every one of them indiviually. I considered the topic of the differential views of ahadith to be appropriate to start with.

NOTE: The following topic is solely my view and and does NOT represent ShiaChat's view as a whole

I will post a few contradictions I believe truly contradict each other, thus deeming Sahih Bukhari not 100% authentic in it's content. I would like to ask for explanations, for the following ahadith if they are possible, (one of which I will post everyday, or if one of them is validly justified). I hope to get good, and valid replies. If you have anything you find contradictory in any of our ahadith books, please do not hesitate to quote them here in 'legal' words. Please, nobody posts any ahadith about contradictions in Sunni books except me, please.

I will mark each contradiction as Justified if it is validly justified, if not, I will mark it Un-Justified after 10 days, or so.

I want absolutely NO VULGAR LANGUAGE, NO ABUSES, NO TAUNTS, NOTHING AGAINTS ANY SECT, SHIA OR SUNNI. If you can not control, your emotions, please do not post anything, until you have control over your emotions, it's a kind request, so please abide by it.

Most of us do not realise how important this topic is (to tell you the truth, not even ShiaChat!). The differences must be eliminated, whatsoever, to tackle the West as ONE Muslim nation, and not as two sects, both trying to suppress each other.

Please if anyone has any complaints or anything against my thread, please post it in a kind manner on this thread. I, myself, will tell the mods to delete the topic, without hesitation. (By this invitation I do not mean to address you, mods and admins out there! :lol: )

Contradictions # 1

(Since the hadith uses words, inappropriate for SC, I will just omit the part which I think is not appropriate for day-to-day readership)

Sahih Bukhari: Volume 7, Book 62, Number 169:

Narrated Abu Huraira: (This hadith attributes 100 wives to Prophet Sulaiman (pbuh))

http://www.usc.edu/schools/college/crcc/en...ri/062.sbt.html

Sahih Bukhari: Volume 8, Book 78, Number 634:

Narrated Abu Huraira: (This hadith attributes 90 wives to Prophet Sulaiman (pbuh))

http://www.usc.edu/schools/college/crcc/en...ri/078.sbt.html

Sahih Bukhari: Volume 8, Book 79, Number 711:

Narrated Abu Huraira: (This hadith attributes 90 wives to Prophet Sulaiman (pbuh))

http://www.usc.edu/schools/college/crcc/en...ri/079.sbt.html

Sahih Bukhari: Volume 9, Book 93, Number 561:

Narrated Abu Huraira: (This hadith attributes 60 wives to Prophet Sulaiman (pbuh))

http://www.usc.edu/schools/college/crcc/en...ri/093.sbt.html

Interestingly, all ahadith are narrated by Abu Huraira. Can anybody please, kindly, prove me wrong in saying that these ahadith contradict each other?

[Note to mods: Please do not delete my topic. I have requested no foul language here and I am pretty sure that my trusted Sunni and Shia brothers would stay away from it. If anybody does not abide by the rules, I will immediately report the post (which I think won't be necessary as I believe most SC'ers are mature enough not to ruin the quality of discussion). ]

(wasalam)

Basim Ali Jafri

Edited August 9, 2009 by Basim Ali

Lord Botta · August 8, 2009

Taken from Bassam Zawadi's website:

How many wives did Solomon sleep with?
Narrated Abu Huraira:
Allah's Prophet Solomon who had SIXTY WIVES, once said, "Tonight I will have sexual relation (sleep) with all my wives so that each of them will become pregnant and bring forth (a boy who will grow into) a cavalier and will fight in Allah's Cause." So he slept with his wives and none of them (conceived and) delivered (a child) except one who brought a half (body) boy (deformed). Allah's Prophet said, "If Solomon had said; 'If Allah Will,' then each of those women would have delivered a (would-be) cavalier to fight in Allah's Cause." (See Hadith No. 74 A, Vol. 4). (Sahih al-Bukhari, Volume 9, Book 93, Number 561)
Narrated Abu Huraira:
The Prophet said, "Solomon (the son of) David 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 Solomon 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 Prophet Solomon had said it (i.e. 'If Allah will') he would have begotten children who would have fought in Allah's Cause." Shuaib and Ibn Abi Az-Zinad said, "NINETY (women) IS MORE CORRECT (than seventy)." (Sahih al-Bukhari, Volume 4, Book 55, Number 635)
Narrated Abu Huraira:
(The Prophet) Solomon said, "Tonight I will sleep with (my) NINETY WIVES, each of whom will get a male child who will fight for Allah's Cause." On that, his companion (Sufyan said that his companion was an angel) said to him, "Say, 'If Allah will (Allah willing).'" But Solomon forgot (to say it). He slept with all his wives, but none of the women gave birth to a child, except one who gave birth to a half boy. Abu Huraira added: The Prophet said, "If Solomon had said, 'If Allah will' (Allah willing), he would not have been unsuccessful in his action, and would have attained what he had desired." Once Abu Huraira added: Allah apostle said, "If he had accepted." (Sahih al-Bukhari, Volume 8, Book 79, Number 711)
Narrated Abu Huraira:
(The Prophet) Solomon son of (the Prophet) David said, "Tonight I will go round (i.e. have sexual relations with) ONE HUNDRED WOMEN (my wives) everyone of whom will deliver a male child who will fight in Allah's Cause." On that an Angel said to him, "Say: 'If Allah will.'" But Solomon did not say it and forgot to say it. Then he had sexual relations with them but none of them delivered any child except one who delivered a half person. The Prophet said, "If Solomon had said: 'If Allah will,' Allah would have fulfilled his (above) desire and that saying would have made him more hopeful." (Sahih Al-Bukhari, Volume 7, Book 62, Number 169)
Ibn Hajar reconciles this as follows:
ÝãÍÕá ÇáÑæÇíÇÊ ÓÊæä æÓÈÚæä æÊÓÚæä æÊÓÚ æÊÓÚæä æãÇÆÉ , æÇáÌãÚ ÈíäåÇ Ãä ÇáÓÊíä ßä ÍÑÇÆÑ æãÇ ÒÇÏ Úáíåä ßä ÓÑÇÑí Ãæ ÈÇáÚßÓ , æÃãÇ ÇáÓÈÚæä ÝááãÈÇáÛÉ , æÃãÇ ÇáÊÓÚæä æÇáãÇÆÉ Ýßä Ïæä ÇáãÇÆÉ æÝæÞ ÇáÊÓÚíä Ýãä ÞÇá ÊÓÚæä ÃáÛì ÇáßÓÑ æãä ÞÇá ãÇÆÉ ÌÈÑå,
The numbers that the narrations state are: "Sixty, seventy, ninety, ninety nine and hundred". The reconciliation between them is as follows. The sixty either refers to his wives or concubines. The seventy is a form of exaggeration. As for ninety and hundred, they have not gone above this. It is below hundred and above ninety (tis'een). Whoever said ninety (tis'oon) has removed the short vowel kasra (ee) and whoever said hundred adjusted it. (Ibn Hajar Al Asqalani, Fathul Bari, Kitab: Ahaadeeth Al Anbiyaa', Bab: Qawl Allah Ta'aalaa Wawahabnaa li Daawood Sulaaymaan ni'ma al 'abd inahu, Commentary on Hadith no. 3171, Source)
Imam Nawawi strengthens this point:
åÐÇ ßáå áíÓ ÈãÊÚÇÑÖ áÃäå áíÓ Ýí ÐßÑ ÇáÞáíá äÝí ÇáßËíÑ , æÞÏ ÓÈÞ ÈíÇä åÐÇ ãÑÇÊ , æåæ ãä ãÝåæã ÇáÚÏÏ
None of these narrations contradict one another, because there is no disavowal of many by mentioning the little, and the proof for this has already been mentioned several times and that is that the number is implied. (Imam Nawawi, Sharh Saheeh Muslim, Kitab: Al Aymaan, Bab: Al Istithnaa' Commentary on Hadith no. 3123, Source)
So what is the correct answer? The correct answer is ninety nine.
We explain the number sixty perhaps because the narrator intended to speak about either Solomon's wives or concubines, since the hadith only mentioned "women".
We explain the number seventy because it is a form of exaggeration in the Arabic language.
Imam Suyuti in his commentary states:
Ask forgiveness for them, O Muhammad (s), or do not ask forgiveness for them: this leaves the choice of asking forgiveness, or refraining, up to him; the Prophet (s) said, 'I have been given the choice, and I made it', meaning [the choice] to ask forgiveness, as reported by al-Bukhārī. If you ask forgiveness for them seventy times, God will not forgive them: it is said that the 'seventy' is intended to express [by hyperbole] a great frequency of asking forgiveness. (Jalal ud-Din Siyuti, Tafsir al-Jalalayn, Commentary on Surah 9:80, Source)
Imam Qurtubi argues the same thing in his commentary by quoting well known Arabic expressions (showing that people use the number seventy when they want to exaggerate or imply a higher number) and by appealing to 69:32 as an example.
We explain the number ninety when it is said as tis'oon and not as tis'een as meaning that the number is ninety something.
We explain the number 100 because the narrator felt that it is a more completely adjusted number, thus he rounded it to hundred.
Thus, the narrators depending on the way they speak to others decided to express themselves in different ways. That is all.
In conclusion, the best argument that Shamoun probably brought forth is the last one regarding Solomon's wives. However, this can be reasonably explained if we had a better grasp of the Arabic language and tried to guess the possible intentions of the speakers.
The rest of Shamoun's arguments are due to his lack of knowledge in Islamic theology and jurisprudence, otherwise he would have known how to reconcile them.

http://www.call-to-monotheism.com/refuting...saheeh_hadeeths

**Basim Ali** · August 9, 2009

Taken from Bassam Zawadi's website:
http://www.call-to-monotheism.com/refuting...saheeh_hadeeths

Very well...

[JUSTIFED]

Contradiciton # 2

Sahih Bukhari: Volume 1, Book 10, Number 566:

Narrated 'Aisha:

Allah's Messenger never missed two Rakat before the Fajr prayer and after the Asr

prayer openly and secretly.

Sahih Bukhari: Volume 1, Book 10, Number 567:

Narrated 'Aisha:

Whenever the Prophet come to me after the 'Asr prayer, he always prayed two

Rakat.

Sahih Bukhari: Volume 1, Book 10, Number 561:

Narrated Muawiya:

You offer a prayer which I did not see being offered by Allah's Messenger when we were

in his company and he certainly had forbidden it (i.e. two Rakat after the Asr

prayer).

Sahih Bukhari: Volume 1, Book 10, Number 562:

Narrated Abu Huraira:

Allah's Messenger forbade the offering of two prayers:

1. after the morning prayer till the sunrises.

2. after the 'Asr prayer till the sun sets.

(wasalam)

Basim Ali Jafri

Edited August 9, 2009 by Basim Ali

ahlussunnah · August 9, 2009

Contradiciton # 2
Sahih Bukhari: Volume 1, Book 10, Number 566:
Narrated 'Aisha:
Allah's Messenger never missed two Rakat before the Fajr prayer and after the Asr
prayer openly and secretly.
Sahih Bukhari: Volume 1, Book 10, Number 567:
Narrated 'Aisha:
Whenever the Prophet come to me after the 'Asr prayer, he always prayed two
Rakat.
Sahih Bukhari: Volume 1, Book 10, Number 561:
Narrated Muawiya:
You offer a prayer which I did not see being offered by Allah's Messenger when we were
in his company and he certainly had forbidden it (i.e. two Rakat after the Asr
prayer).
Sahih Bukhari: Volume 1, Book 10, Number 562:
Narrated Abu Huraira:
Allah's Messenger forbade the offering of two prayers:
1. after the morning prayer till the sunrises.
2. after the 'Asr prayer till the sun sets.
(wasalam)
Basim Ali Jafri

Simple, Mu'awiyah and Abu Hurairah were not aware of that. Prophet used to pray it at home, thats why 'Aisha [r] was aware of it. And that (sunnah after Asr) was speicifically for Prophet , not for his Ummah.

Seeker_Of_God · August 9, 2009

sallam all !

i was wonder about the last answer,

u say that miuaya and other didnt witness proprhet prerforming the prayer, but that is not what hadith say !

hadith say that they say that the prophet FORBAD the two prayers? so can all that be said that they didnt witness it as an aswer?

they said that the ptpohet forbid the prayer, not that they never saw it (thy say that, but they also say he forbad it)

so ahulsuna i dont get ur answer no ofense

ahlussunnah · August 9, 2009

sallam all !
hadith say that they say that the prophet FORBAD the two prayers? so can all that be said that they didnt witness it as an aswer?
they said that the ptpohet forbid the prayer, not that they never saw it (thy say that, but they also say he forbad it)
so ahulsuna i dont get ur answer no ofense

Wa'alaikum Assalaam,

I know... But Prophet forbade it for his ummah not for himself. There were many things which were specific for Prophet . For ex. Having more than four wives, Tahajjud as compulsory etc.

Seeker_Of_God · August 9, 2009

sallam ahulsunnah !

i have not read hadith about this topipc EXCEPT for the hadith LISTED HERE ON THE SHIACHT POST

wth that saiddd i ask u ahusluna IS there a hdth where we se ur answer tht prophet forbud it for himself not, but forbid it for the ummah?

i have not seen hadith there where it says prophet did it himself but he forbuid it for his umah, so i was wondring if there hadith which say

prophet didnt forbid himself ffrrom this pray but he forbid his umah from this prayr if u provided this prov i will say u answer PERFECT

**Basim Ali** · August 12, 2009

<div class='quotetop'>QUOTE (Basim Ali @ Aug 9 2009, 05:30 AM) <a href="index.php?act=findpost&pid=1943530"><{POST_SNAPBACK}></a></div><div class='quotemain'><span style="color:#A0522D">Contradiciton # 2</span>
<span style="color:#FF8C00">Sahih Bukhari: Volume 1, Book 10, Number 566:
<span style="color:#2E8B57">Narrated 'Aisha:
Allah's Messenger never missed two Rakat before the Fajr prayer and after the Asr
prayer openly and secretly.</span>
Sahih Bukhari: Volume 1, Book 10, Number 567:
<span style="color:#2E8B57">Narrated 'Aisha:
Whenever the Prophet come to me after the 'Asr prayer, he always prayed two
Rakat.</span>
Sahih Bukhari: Volume 1, Book 10, Number 561:
<span style="color:#2E8B57">Narrated Muawiya:
You offer a prayer which I did not see being offered by Allah's Messenger when we were
in his company and he certainly had forbidden it (i.e. two Rakat after the Asr
prayer).</span>
Sahih Bukhari: Volume 1, Book 10, Number 562:
<span style="color:#2E8B57">Narrated Abu Huraira:
Allah's Messenger forbade the offering of two prayers:
1. after the morning prayer till the sunrises.
2. after the 'Asr prayer till the sun sets.</span></span>
<img src="http://www.shiachat.com/forum/public/style_emoticons/<#EMO_DIR#>/wasalam.gif" style="vertical-align:middle" emoid="(wasalam)" border="0" alt="wasalam.gif" />
Basim Ali Jafri</div>
Simple, Mu'awiyah and Abu Hurairah were not aware of that. Prophet used to pray it at home, thats why 'Aisha [r] was aware of it. And that (sunnah after Asr) was speicifically for Prophet , not for his Ummah.

I'm sorry but your justification isn't enoguh for me to mark the contradiction as JUSTIFIED. Seeker of God, has made a good point by posing the question, so as to WHERE the Prophet (pbuh) has specified that the particular prayers were meant for him only? I understand, many commandments were for Prophets (pbuh) alone, but these were made very clear.

Also, I do not see the point in forbiding these prayers for the Ummah. If it is harmful in some way, it should be harmful to the Prophet (pbuh) too, which can not be the case since nobody, in his sane mind, causes harm to himself. If it was beneficial, why was the Ummah, deprived of the beneit? Please enlighten me on this point of yours with a hadith or verse, a mere statement is not satisfactory enough. :)

Contradiction # 3

Sahih Bukhari: Volume 6, Book 60, Hadith 67

Narrated Ibn Abbas:

The last Verse (in the Quran) revealed to the Prophet was the Verse dealing with

usury (i.e. Riba).

Sahih Bukhari: Volume 6, Book 60, Hadith 129

Narrated Al-Bara:

… and the last Verse that was revealed was: "They ask you for a legal verdict, Say:

Allah's directs (thus) about those who leave no descendants or ascendants as heirs."

(4.176)

The same is also mentioned in Sahih Muslim.

Sahih Muslim: Book 11, Hadith 3939

Al-Bara' (Allah be pleased with him) reported that the last verse revealed in the Holy

Qur'an is: "They ask thee for a religious verdict; say: Allah gives you a religious

verdict about Kalala (the person who has neither parents nor children)".

Now a translation of the Ayat 4:176:

They request from you a ruling. Say: ‘Allah gives you a ruling about people who die

without direct heirs: If a man dies childless but has a sister she receives half of what he

leaves, and he is her heir if she dies childless. If there are two sisters they receive twothirds

of what he leaves. If there are brothers and sisters the males receive the share

of two females. Allah makes things clear to you so you will not go astray. Allah has

knowledge of all things.’ (Qur'an 4:176)

Does this Ayat have anything to do with riba (or usury), as mentioned in the

hadith attributed to Hazrat Ibn Abbas as the last verse revealed?

(wasalam)

Basim Ali Jafri

Emirati · August 12, 2009

<div class='quotetop'>QUOTE (Lord Botta @ Aug 9 2009, 02:50 AM) <a href="index.php?act=findpost&pid=1943527"><{POST_SNAPBACK}></a></div><div class='quotemain'>Taken from Bassam Zawadi's website:
<a href="http://www.call-to-monotheism.com/refuting_shamoun_on__contradictions__in_the_saheeh_hadeeths" target="_blank">http://www.call-to-monotheism.com/refuting...saheeh_hadeeths</a></div>
Very well...
<span style="color:#A0522D">[JUSTIFED]</span>
<span style="color:#A0522D">Contradiciton # 2</span>
<span style="color:#FF8C00">Sahih Bukhari: Volume 1, Book 10, Number 566:
<span style="color:#2E8B57">Narrated 'Aisha:
Allah's Messenger never missed two Rakat before the Fajr prayer and after the Asr
prayer openly and secretly.</span>
Sahih Bukhari: Volume 1, Book 10, Number 567:
<span style="color:#2E8B57">Narrated 'Aisha:
Whenever the Prophet come to me after the 'Asr prayer, he always prayed two
Rakat.</span>
Sahih Bukhari: Volume 1, Book 10, Number 561:
<span style="color:#2E8B57">Narrated Muawiya:
You offer a prayer which I did not see being offered by Allah's Messenger when we were
in his company and he certainly had forbidden it (i.e. two Rakat after the Asr
prayer).</span>
Sahih Bukhari: Volume 1, Book 10, Number 562:
<span style="color:#2E8B57">Narrated Abu Huraira:
Allah's Messenger forbade the offering of two prayers:
1. after the morning prayer till the sunrises.
2. after the 'Asr prayer till the sun sets.</span></span>
<img src="http://www.shiachat.com/forum/public/style_emoticons/<#EMO_DIR#>/wasalam.gif" style="vertical-align:middle" emoid="(wasalam)" border="0" alt="wasalam.gif" />
Basim Ali Jafri

Only Aisha knew that her husband performed two specific prayers after fajr/asr prayer yet the ummah were forbidden to practice these two prayers. It doesn’t make any sense. Firstly, performing extra two prayers is a good thing, so why would he prohibit it for no particular reason? Secondly, the hadith which mentioned the prohibition of these two extra prayers don’t mention why it was prohibited nor does it provide a comparison from the Quran.

I would also like to ask you why was it necessary to mention the below hadiths in Sahih Muslim. Firstly, the below hadiths state that the prophet permitted temporary marriage yet later on we come to a conclusion that he banned it from being practiced. It surely creates bewilderment.

Sabra Juhanni reported: Allah's Messenger (may peace be upon him) permitted temporary marriage for us. So I and another person went out and saw a woman of Bana 'Amir, who was like a young long-necked she-camel. We presented ourselves to her (for contracting temporary marriage), whereupon she said: What dower would you give me? I said: My cloak. And my companion also said: My cloak. And the cloak of-my companion was superior to my cloak, but I was younger than he. So when she looked at the cloak of my companion she liked it, and when she cast a glance at me I looked more attractive to her. She then said: Well, you and your cloak are sufficient for me. I remained with her for three nights, and then Allah's Messenger (may peace be upon him) said: He who has any such woman with whom he had contracted temporary marriage, he should let her off.

Sahih Muslim 8:3252

Sabra b. Ma'bad reported that Allah's Apostle (may peace be upon him) permitted his Companions to contract temporary marriage with women in the Year of Victory. So I and a friend of mine from Banu Sulaim went out, until we found a young woman of Banu Amir who was like a young she-camel having a long neck. We made proposal to her for contracting temporary marriage with us, and presented to her our cloaks (as dower). She began to look and found me more handsome than my friend, but found the cloak of my friend more beautiful than my cloak. She thought in her wind for a while, but then preferred me to my friend. So I remained with her for three (nights), and then Allah's Messenger (may peace be upon him) commanded us to part with them (such women).

Sahih Muslim 8: 3258

Salaams

Emirati

**Basim Ali** · August 12, 2009

Contradiction # 4

Bukhari Volume 7, Book 72, Number 787:

Narrated Anas bin Malik:

The Prophet was neither conspicuously tall, nor short; neither, very white, nor tawny.

His hair was neither much curled, nor very straight. Allah sent him (as an Messenger)

at the age of forty (and after that) he stayed for ten years in Makkah, and for ten

more years in Medina. Allah took him unto Him at the age of sixty, and he scarcely had

ten white hairs on his head and in his beard.

Bukhari Volume 4, Book 56, Number 747:

Narrated Rabia bin Abi Abdur-Rahman:

I heard Anas bin Malik describing the Prophet saying, "He was of medium height

amongst the people, neither tall nor short; he had a rosy color, neither absolutely white

nor deep brown; his hair was neither completely curly nor quite lank. Divine Inspiration

was revealed to him when he was forty years old. He stayed ten years in Makkah

receiving the Divine Inspiration, and stayed in Medina for ten more years. When he

expired, he had scarcely twenty white hairs in his head and beard." Rabi'a said, "I saw

some of his hairs and it was red. When I asked about that, I was told that it turned red

because of scent."

Bukhari Volume 4, Book 56, Number 748:

Narrated Anas:

Allah's Messenger was neither very tall nor short, neither absolutely white nor deep

brown. His hair was neither curly nor lank. Allah sent him (as an Messenger) when he

was forty years old. Afterwards he resided in Makkah for ten years and in Medina

for ten more years. When Allah took him unto Him, there was scarcely twenty white

hairs in his head and beard.

Muslim Book 030, Number 5794:

Anas b. Malik reported that Allah's Messenger (may peace be upon him) 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 (as a

Prophet) when he had reached the age of forty years, and he stayed in Makkah 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.

Muatta Book 49, Number 49.1.1:

Yahya related to me from Malik that Rabia ibn Abi Abd ar-Rahman heard Anas ibn Malik

say, "The Messenger of Allah, may Allah bless him and grant him peace, was not

excessively tall or short. He was not very pallid nor dark. He did not have curly hair or

lank hair. Allah commissioned him at the age of forty. He stayed in Makka ten years

and at Madina for ten years and Allah the Mighty, the Majestic made him die when he

was sixty. There were not twenty white hairs in his hair or beard, may Allah bless him

and grant him peace."

Bukhari Volume 5, Book 58, Number 190:

Narrated Ibn 'Abbas:

Allah's Messenger was inspired Divinely at the age of forty. Then he stayed in Makkah

for thirteen years, and then was ordered to migrate, and he migrated to Medina and

stayed there for ten years and then died.

Bukhari Volume 5, Book 58, Number 242:

Narrated Ibn Abbas:

Allah's Messenger started receiving the Divine Inspiration at the age of forty. Then he

stayed in Makkah for thirteen years, receiving the Divine Revelation. Then he was

ordered to migrate and he lived as an Emigrant for ten years and then died at the age

of sixty-three (years).

Muslim, Book 030, Number 5809:

Ibn 'Abbas reported that Allah's Messenger (may peace be upon him) stayed in Makkah

for fifteen years (after his advent as a Prophet) and he heard the voice of Gabriel and

saw his radiance for seven years but did not see any visible form, and then received

revelation for ten years, and he stayed in Medina for ten years.

Muslim, Book 030, Number 5805:

'Ammar, the freed slave of Banu Hashim, reported:

I asked Ibn 'Abbas how old was he when death overtook the Messenger of Allah (may

peace be upon him). He said: I little know that such a thing is not known to a man like

you who belong to his people. He said: I asked people about it but they differed with

me, and I liked to know your opinion about it. He said: Do you know counting? He said:

Yes. He then said: Bear this in mind very well that he was commissioned (as a Prophet)

at the age of forty, and he stayed in Makkah for fifteen years; sometime in peace and

sometime in dread, and (lived) for ten years after his migration to Medina.

Did the Prophet (pbuh) stay in Makkah for 10, 13 or 15 years? Please, no invalid comments.

(wasalam)

Basim Ali Jafri

**Basim Ali** · August 13, 2009

I don't see justifications coming. :no: :no:

Contradiction # 5

Sahih Bukhari: Volume 6, Book 60, Number 434:

Narrated 'Aisha:

Allah's Messenger used to drink honey in the house of Zainab, the daughter of

Jahsh, and would stay there with her. So Hafsa and I agreed secretly that, if he come

to either of us, she would say to him. "It seems you have eaten Maghafir (a kind of

bad-smelling resin), for I smell in you the smell of Maghafir," (We did so) and he

replied. "No, but I was drinking honey in the house of Zainab, the daughter of Jahsh,

and I shall never take it again. I have taken an oath as to that, and you should not tell

anybody about it."

Sahih Bukhari: Volume 7, Book 63, Number 192:

Narrated 'Ubaid bin 'Umar:

I heard 'Aisha saying, "The Prophet used to stay for a long while with Zainab bint

Jahsh and drink honey at her house. So Hafsa and I decided that if the Prophet

came to anyone of us, she should say 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 Hafsa. 'When the Prophet disclosed a matter in confidence to some of his

wives.' (66.3) namely his saying: But I have taken some honey."

Sahih Bukhari: Volume 7, Book 63, Number 193:

Narrated 'Aisha:

Allah's Messenger was fond of honey and sweet edible things and (it was his habit) that

after finishing the 'Asr prayer he would visit his wives and stay with one of them at that

time. Once he went to Hafsa, 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 a syrup

from it and gave it to the Prophet to drink (and that was the reason for the delay).

I said, "By Allah we will play a trick on him (to prevent him from doing so)." So I said

to Sada bint Zam'a "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.' I shall also say the same. O you, Safiyya, say the same."

Later Sada said, "By Allah, as soon as he (the Prophet ) stood at the door, I was about

to say to him what you had ordered me to say because I was afraid of you." So when

the Prophet came near Sada, she said to him, "O Allah's Messenger! Have you taken

Maghafir?" He said, "No." She said. "Then what is this bad smell which I detect on

you?" He said, "Hafsa made me drink honey syrup." She said, "Perhaps its bees had

sucked the juice of Al-'Urfut tree." When he came to me, I also said the same, and

when he went to Safiyya, she also said the same. And when the Prophet again went to

Hafsa, she said, 'O Allah's Messenger! Shall I give you more of that drink?" He said, "I

am not in need of it." Sada said, "By Allah, we deprived him (of it)." I said to her,

"Keep quiet." '

Sahih Bukhari: Volume 8, Book 78, Number 682:

Narrated 'Aisha:

The Prophet used to stay (for a period) in the house of Zainab bint Jahsh (one of the

wives of the Prophet ) and he used to drink honey in her house. Hafsa and Idecided that when the Prophet entered upon either of us, she would say, "I smell in you

the bad smell of Maghafir (a bad smelling raisin). Have you eaten Maghafir?" When he

entered upon one of us, she said that to him. He replied (to her), "No, but I have drunk

honey in the house of Zainab bint Jahsh, and I will never drink it again." Then the

following verse was revealed: 'O Prophet ! Why do you ban (for you) that which Allah

has made lawful for you?. ..(up to) If you two (wives of the Prophet turn in repentance

to Allah.' (66.1-4) The two were 'Aisha and Hafsa And also the Statement of Allah: 'And

(Remember) when the Prophet disclosed a matter in confidence to one of his wives!'

(66.3) i.e., his saying, "But I have drunk honey." Hisham said: It also meant his saying,

"I will not drink anymore, and I have taken an oath, so do not inform anybody of that '

Sahih Bukhari: Volume 9, Book 86, Number 102:

Narrated 'Aisha:

Allah's Messenger used to like sweets and also used to like honey, and whenever he

finished the 'Asr prayer, he used to visit his wives and stay with them. Once he visited

Hafsa and remained with her longer than the period he used to stay, so I enquired

about it. It was said to me, "A woman from her tribe gave her a leather skin containing

honey as a present, and she gave some of it to Allah's Messenger to drink." I said, "By

Allah, we will play a trick on him." So I mentioned the story to Sauda (the wife of the

Prophet) and said to her, "When he enters upon you, he will come near to you

whereupon you should say to him, 'O Allah's Messenger! Have you eaten Maghafir?' He

will say, 'No.' Then you say to him, 'What is this bad smell? ' And it would be very hard

on Allah's Messenger that a bad smell should be found on his body. He will say, 'Hafsa

has given me a drink of honey.' Then you should say to him, 'Its bees must have

sucked from the Al-'Urfut (a foul smelling flower).' I too, will tell him the same. And you,

O Saifya, say the same."

So when the Prophet entered upon Sauda (the following happened). Sauda said, "By

Him except Whom none has the right to be worshipped, I was about to say to him what

you had told me to say while he was still at the gate because of fear from you. But

when Allah 's Messenger came near to me, I said to him, 'O Allah's Messenger! Have

you eaten Maghafir?' He replied, 'No.' I said, 'What about this smell?' He said, 'Hafsa

has given me a drink of honey.' I said, 'Its bees must have sucked Al-'Urfut.' " When

he entered upon me, I told him the same as that, and when he entered upon Safiya,

she too told him the same. So when he visited Hafsa again, she said to him, "O Allah's

Messenger! Shall I give you a drink of it (honey)?" He said, "I have no desire for it."

Sauda said, Subhan Allah! We have deprived him of it (honey)." I said to her, "Be

quiet!"

Is it right, that Aisha (common to all traditions) plotted against the Prophet (pbuh) ? Moving on, who plotted against the Prophet (pbuh) Aisha and Hafsa or Aisha and Sauda (as) ? Who used to serve the honey, Zainab bint Jahsh or Hafsa bint Umar?

(wasalam)

Basim Ali Jafri

**Basim Ali** · August 13, 2009

I wouldn’t blame those who follow Sahih Bukhari since he was fallible after all and was prone to making mistakes. But to call his collections as Sahih is what really irritates me. There are contradictions in Sahih Bukhari; there is no doubt about that. However, which hadith is authentic and which one isn’t? How does one distinguish between two hadiths which contradict each other?
That’s why I feel irritated to even quote from Sahih Bukhari, because his collections merrily aim to expose the prophet’s marriage life, make him look as fallible as possible, and even state that he forgot to pray. Subhanullah, I quit following Sahih Bukhari the minute his collections spat out ignorant remarks about our beloved prophet.
Salaams
Emirati

(salam),

I recommend you to read my very first post in this topic. It requires, absolutely NO criticism of Sahih Bukhari OR Imam Bukhari. So please, co-operate. If you have a contradiction you'd like to share, please PM it to me first. I will then decide if it is appropriate.

(wasalam)

Basim Ali Jafri

Emirati · August 13, 2009

(salam),
I recommend you to read my very first post in this topic. It requires, absolutely NO criticism of Sahih Bukhari OR Imam Bukhari. So please, co-operate. If you have a contradiction you'd like to share, please PM it to me first. I will then decide if it is appropriate.
(wasalam)
Basim Ali Jafri

I apologize.

:)

Salaams

Emirati

Edited August 13, 2009 by Emirati

**Basim Ali** · August 13, 2009

I apologize.
:)
Salaams
Emirati

You did not need to do that. :) Though I really appreciate you did, so apology accepted! :)

(wasalam)

Basim Ali Jafri

Emirati · August 13, 2009

You did not need to do that. :) Though I really appreciate you did, so apology accepted! :)
(wasalam)
Basim Ali Jafri

Thanks.

:blush:

Salaams

Emirati

Edited August 13, 2009 by Emirati

**Basim Ali** · August 14, 2009

TOYIB! PLEASE. DO NOT ADD INAPPROPRIATE COMMENTS, ALONG WITH YOUR CONTRADICTIONS NEXT TIME. PLEASE, IT'S A GENUINE REQUEST!

Contradiction # 6

Sahih Bukhari: Volume 3, Book 34, Hadith 344

Narrated 'Umar bin Al-Khattab: Allah's Messenger said, "The bartering of gold for

silver is Riba (usury), except if it is from hand to hand and equal in amount,

and wheat grain for wheat grain is usury except if it is form hand to hand and equal in

amount, and dates for dates is usury except if it is from hand to hand and equal in

amount, and barley for barley is usury except if it is from hand to hand and equal in

amount."

Sahih Bukhari: Volume 3, Book 34, Hadith 388

Narrated Abdur-Rahman bin Abu Bakra: that his father said, "The Prophet forbade

the selling of gold for gold and silver for silver except if they are equivalent in

weight, and allowed us to sell gold for silver and vice versa as we

wished."[/u]

Sahih Bukhari: Volume 3, Book 34, Hadith 383

Narrated Abu Bakra: Allah's Messenger said, "Don't sell gold for gold unless equal in

weight, nor silver for silver unless equal in weight, but you could sell gold for silver

or silver for gold as you like."

Sahih Muslim: Book 10, Hadith 3853

Ubida b. al-Simit (Allah be pleased with him) reported Allah's Messenger (peace be

upon him) as saying: Gold is to be paid for by gold, silver by silver, wheat by wheat,

barley by barley, dates by dates, and salt by salt, like for like and equal for equal,

payment being made hand to hand. If these classes differ, then sell as you wish if

payment is made hand to hand.

The first hadith states that bartering gold for silver is Riba, except when you do it hand to hand and EQUAL IN AMOUNT. Yet rest of them state that you can do it AS YOU LIKE, meaning you can either do it for EQUAL AMOUNT OR EQUAL WEIGHT. While the first hadith calls it Riba (usury) to exchange gold for silver if done by any means except by exchange in equal amounts.

(wasalam)

Basim Ali Jafri

Edited August 14, 2009 by Basim Ali

**Basim Ali** · August 15, 2009

Why is it that, nobody, even tries to justify, my contradictions? Are my posts not reaching the target audiences? :huh: :huh:

I mean if you search 'Bukhari Contradictions' on google, the first link you get is this topic! How CAN a Sunni resist the urge to quickly join ShiaChat and reply to my posts?

Anyways, I will not lose hope. Perhaps someday, someone will read it, and convert, Inshallah.

Contradictions # 7

Sahih Bukhari: Volume 5, Book 58, Number 155:

Narrated Qatada: Anas said, "The Quran was collected in the lifetime of the Prophet by

four (men), all of whom were from the Ansar: Ubai, Muadh bin Jabal, Abu Zaid and

Zaid bin Thabit." I asked Anas, "Who is Abu Zaid?" He said, "One of my uncles."

Sahih Bukhari: Volume 6, Book 61, Number 525:

Narrated Qatada: I asked Anas bin Malik: "Who collected the Qur'an at the time of the

Prophet ?" He replied, "Four, all of whom were from the Ansar: Ubai bin Ka'b, Mu'adh

bin Jabal, Zaid bin Thabit and Abu Zaid."

Sahih Bukhari: Volume 6, Book 61, Number 526:

Narrated Anas bin Malik:

When the Prophet died, none had collected the Qur'an but four persons: Abu Ad-

Darda'. Mu'adh bin Jabal, Zaid bin Thabit and Abu Zaid. We were the inheritor (of Abu

Zaid) as he had no offspring .

Interesting Observation: These 2 contradictory Hadith named 525 and 526 are not

even separated by 1 Hadith. This indicates once again atleast to me that the Isnad

analysis was given much more focus than Matan analysis by Imam Bukhari.

Who were the collectors of Quran in reality? Was Abu Darda one of them or not? Or should we just assume that majority ahadith mention Ubai bin Ka'b, and not Abu Darda, so it was Ubai to collected the Quran along with the other three, and hence deem not every hadith of Sahih Bukhari authentic?

(wasalam)

Basim Ali Jafri

**Basim Ali** · August 15, 2009

Contradiction # 8

Sahih Muslim: Book 041, Number 7005:

Ibn Umar reported that Allah's Messenger (pbuh). made a mention

of Dajjal in the presence of the people and said: … … and behold that Dajjal is blind of

the right eye and his eye would be like a floating grape.

Sahih Muslim: Book 041, Number 7010:

Hudhalfa reported that Allah's Messenger (pbuh) 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.

Is Dajjal blind of his left or right eye? Considering all ahadith in Sahih Muslim, as authentic, Dajjal is completely blind, of both eyes!

Contradiction # 9

Sahih Muslim: Book 001, Number 0327:

'Abdullah reported on the authority of his father 'Umar b. Khattab that he heard from

the Messenger of Allah (may peace he upon him) say: I was sleeping when I saw

myself making circuit around the Ka'bah, and I saw there a man of fair complexion

with straight hair between two men. Water was flowing from his head or water was

falling from his head. I said: Who is he? They answered: He is the son of Mary… …

Sahih Bukhari: Volume 9, Book 88, Number 242:

Narrated 'Abdullah bin 'Umar:

Allah's Messenger said. "While I was sleeping, I saw myself (in a dream) performing

Tawaf around the Ka'ba. Behold, I saw a reddish-white man with lank hair, and water

was dropping from his head. I asked, "Who is this?' They replied, 'The son of Mary.'

Then I turned my face to see another man with a huge body, red complexion and curly

hair and blind in one eye. His eye looked like a protruding out grape. They said (to me),

He is Ad-Dajjal." The Prophet added, "The man he resembled most is Ibn Qatan, a man

from the tribe of Khuza'a. "

Sahih Bukhari: Volume 9, Book 87, Number 128:

Narrated 'Abdullah bin 'Umar:

Allah's Messenger said, "I saw myself (in a dream) near the Ka'ba last night, and I saw

a man with whitish red complexion, the best you may see amongst men of that

complexion having long hair reaching his earlobes which was the best hair of its sort,

and he had combed his hair and water was dropping from it, and he was performing the

Tawaf around the Ka'ba while he was leaning on two men or on the shoulders of two

men. I asked, 'Who is this man?' Somebody replied, '(He is) Messiah, son of Mary.' … …

Sahih Bukhari: Volume 4, Book 54, Number 462:

Narrated Ibn Abbas:

The Prophet said, "On the night of my Ascent to the Heaven, I saw Moses who was a

tall brown curly-haired man as if he was one of the men of Shan'awa tribe, and I saw

Jesus, a man of medium height and moderate complexion inclined to the red and

white colors and of lank hair. I also saw Malik, the gate-keeper of the (Hell) Fire and

Ad-Dajjal amongst the signs which Allah showed me." (The Prophet then recited the

Holy Verse): "So be not you in doubt of meeting him' when you met Moses during the

night of Mi'raj over the heavens" (32.23)

Narrated Anas and Abu Bakra: "The Prophet said, "The angels will guard Medina from

Ad-Dajjal (who will not be able to enter the city of Medina)."

Sahih Bukhari: Volume 9, Book 87, Number 153:

Narrated 'Abdullah bin 'Umar:

Allah's Messenger said, "While I was sleeping, I saw myself performing the Tawaf of the

Ka'ba. Behold, there I saw a whitish-red lank-haired man (holding himself) between

two men with water dropping from his hair. I asked, 'Who is this?' The people replied,

'He is the son of Mary.' … …

Sahih Muslim: Book 001, Number 0317:

Abu al-'Aliya reported: Ibn Abbas, the son of your Prophet's uncle, told us that the

Messenger of Allah (may peace be upon him) had observed: On the night of my night

journey I passed by Moses b. 'Imran (peace be upon him), a man light brown in

complexion, tall. well-built as if he was one of the men of the Shanu'a, and saw Jesus

son of Mary as a medium-statured man with white and red complexion and crisp

hair,… …

Sahih Bukhari: Volume 4, Book 55, Number 650:

Narrated Salim from his father:

No, By Allah, the Prophet did not tell that Jesus was of red complexion but said,

"While I was asleep circumambulating the Ka'ba (in my dream), suddenly I saw a man

of brown complexion and lank hair walking between two men, and water was

dropping from his head. I asked, 'Who is this?' The people said, 'He is the son of

Mary.' … …

Sahih Bukhari: Volume 4, Book 55, Number 649:

Narrated Abdullah:

The Prophet mentioned … … 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 Kaba. I asked, 'Who is this?'

They replied, 'This is Jesus, son of Mary.' … …

Sahih Bukhari: Volume 7, Book 72, Number 789:

Narrated Abdullah bin Umar:

Allah's Messenger said, "Today I saw myself in a dream near the Ka'ba. I saw a

whitish brown man, the handsomest of all brown men you might ever see. He had

the most beautiful Limma (hair hanging down to the earlobes) you might ever see.

He had combed it and it was dripping water; and he was performing the Tawaf around

the Kaba leaning on two men or on the shoulders of two men. l asked, "Who is

this?" It was said. "Messiah, the son of Mary."… …

What complexion WAS Jesus (as) ?

(wasalam)

Basim Ali Jafri

Edited August 15, 2009 by Basim Ali

Abdaal · August 15, 2009

Why is it that, nobody, even tries to justify, my contradictions? Are my posts not reaching the target audiences? :huh: :huh:
I mean if you search 'Bukhari Contradictions' on google, the first link you get is this topic! How CAN a Sunni resist the urge to quickly join ShiaChat and reply to my posts?
Anyways, I will not lose hope. Perhaps someday, someone will read it, and convert, Inshallah.

That's because the majority here haven't studied hadith under a scholar.

Is Dajjal blind of his left or right eye? Considering all ahadith in Sahih Muslim, as authentic, Dajjal is completely blind, of both eyes!

This is nothing. Dajjal's hadith are full of contradictions. There is one hadith which says Dajjal was born during the Prophet's (sawas) time, became a Muslim, then left Islam. Another says he was found in a cave and the Beast was spying on him.

**Basim Ali** · August 15, 2009

That's because the majority here haven't studied hadith under a scholar.
This is nothing. Dajjal's hadith are full of contradictions. There is one hadith which says Dajjal was born during the Prophet's (sawas) time, became a Muslim, then left Islam. Another says he was found in a cave and the Beast was spying on him.

Well, then, why did Imam Bukhari had to include these 'contradictory' ahadith in his book? He could have excluded all of them, or included ones which were most authentic. How is it then possible that Sahih Bukhari is 100% authentic, when it has 'contradictory' ahadith in it? Please explain :wacko:

What about the rest of the hadith, not concerning Dajjal, that I mentioned? :shifty: :shifty:

(wasalam)

Basim Ali Jafri

Abdaal · August 15, 2009

Well, then, why did Imam Bukhari had to include these 'contradictory' ahadith in his book? He could have excluded all of them, or included ones which were most authentic. How is it then possible that Sahih Bukhari is 100% authentic, when it has 'contradictory' ahadith in it? Please explain :wacko:
What about the rest of the hadith, not concerning Dajjal, that I mentioned? :shifty: :shifty:
(wasalam)
Basim Ali Jafri

Sahih doesn't mean quiet mean what the urdu word sahih means. Burkhari methodology of sahih is a hadith which has a good chain.

"A sahih hadith is the one which has a continuous isnad, made up of

reporters of trustworthy memory from similar authorities, and which is

found to be free from any irregularities (i.e. in the text) or defects

(i.e. in the isnad)."

IF you want to rate the narrators you can actually get a full biography on each one them.

**Basim Ali** · August 15, 2009

(salam),

Since you have informed me about ahadith books being full of contradictions about Dajjal, I will not post a contradiction regarding him, henceforth.

Contradiction # 10

Sahih Muslim: Book 041, Number 7029:

Al-Sha'bi reported: We visited Fatima b. Qais and she served us fresh dates which are

called rutab and she also served us barley. I asked her about that woman in whose

case three divorces had been pronounced as to how much time she should count as the

waiting period. She said: My husband pronounced three divorces in my case and

Allah's Messenger (may peace be upon him) permitted me to spend any waiting

period in my family…

Sahih Muslim: Book 041, Number 7028:

Amir b. Sharahil Sha'bi Sha'b 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 Allah's Messenger

(may peace be upon him) 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 Jihad (fighting)

on the side of Allah's Messenger (may peace be upon him). When I became a widow,…

What happened to Fatima bint Qais's husband? Did they get a divorce, or was he martyred?

Contradiction # 11

Sahih Muslim: Book 041, Number 7029:

Al-Sha'bi reported: …He said: The cousin of Tamim (Dari) sailed in the ocean…. "

Sahih Muslim: Book 041, Number 7028:

…Tamim Dari, a Christian, who came and accepted Islam, told me something,

which agrees with what I was-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…

Did Tamim sail in the ocean, or his cousin?

(wasalam)

Basim Ali Jafri

Sahih doesn't mean quiet mean what the urdu word sahih means. Burkhari methodology of sahih is a hadith which has a good chain.
"A sahih hadith is the one which has a continuous isnad, made up of
reporters of trustworthy memory from similar authorities, and which is
found to be free from any irregularities (i.e. in the text) or defects
(i.e. in the isnad)."
IF you want to rate the narrators you can actually get a full biography on each one them.

Well, do you really think after posting 11 contradictions (so far) that Bukhari ahadith are "free from any irregularities (i.e. in the text)" ?

(wasalam)

Basim Ali Jafri

Edited August 15, 2009 by Basim Ali

Abdaal · August 15, 2009

Well, do you really think after posting 11 contradictions (so far) that Bukhari ahadith are "free from any irregularities (i.e. in the text)" ?
(wasalam)
Basim Ali Jafri

THe hadith can be, but not their chains. All the hadith in Bukhari have narrators where there is a full biography on them.

**Basim Ali** · August 15, 2009

THe hadith can be, but not their chains. All the hadith in Bukhari have narrators where there is a full biography on them.

I dont understand! You yourself first say a hadith is not sahih unless it does not contain irregularities in its matn, and then you say that ahadith can be contradictory. :wacko:

Ok, let us consider for a moment, that the chains are authentic. Then why have these contradictions crept into the books? This can either mean that the chain is imperfect, or Imam Bukhari wasn't careful enough to make his book 'Sahih'! Infact, I think NOBODY can be careful enough not to make mistakes, except Allah and The Infallibles.

(wasalam)

Basim Ali Jafri

Abdaal · August 15, 2009

I dont understand! You yourself first say a hadith is not sahih unless it does not contain irregularities in its matn, and then you say that ahadith can be contradictory. :wacko:
Ok, let us consider for a moment, that the chains are authentic. Then why have these contradictions crept into the books? This can either mean that the chain is imperfect, or Imam Bukhari wasn't careful enough to make his book 'Sahih'!

The point I'm trying to make here is if the hadith is sahih that all the personalities in the chain can be traced through a full biography of each of the narrators in the hadith. This is one reason they are called sahih hadith. For example 100 people can make a claim and they can all wrong. However, the evidence is coming from 100 people. Also, Bukhari method is closer to the akhbari method then an usooli method. Next ijtihad was shut down around 400 Hijiri so nobody was able to do another analysis on hadith. On the contrary, there is an usooli school in sunni Islam too, and they are called al Ghumari.

Infact, I think NOBODY can be careful enough not to make mistakes, except Allah and The Infallibles.
(wasalam)
Basim Ali Jafri

I agree. However, there is a difference between how Usoolis shias take hadith from the Imams and how Abkharis take it from the Imams.

**Basim Ali** · August 15, 2009

The point I'm trying to make here is if the hadith is sahih that all the personalities in the chain can be traced through a full biography of each of the narrators in the hadith. This is one reason they are called sahih hadith. For example 100 people can make a claim and they can all wrong. However, the evidence is coming from 100 people. Also, Bukhari method is closer to the akhbari method then an usooli method. Next ijtihad was shut down around 400 Hijiri so nobody was able to do another analysis on hadith. On the contrary, there is an usooli school in sunni Islam too, and they are called al Ghumari.
I agree. However, there is a difference between how Usoolis shias take hadith from the Imams and how Abkharis take it from the Imams.

:no: :no: :no: :no:

I don't get your point!

Are you saying matn doesn't matter at all? No matter whatever the matn contains, if the isnad is right, the hadith is sahih and accepted? That's insane.

(wasalam)

Basim Ali Jafri

Abdaal · August 15, 2009

:no: :no: :no: :no:
I don't get your point!
Are you saying matn doesn't matter at all? No matter whatever the matn contains, if the isnad is right, the hadith is sahih and accepted? That's insane.
(wasalam)
Basim Ali Jafri

Who said sahih means infallible ? Who said every sahih hadith is biding on the Muslim ?

**Basim Ali** · August 16, 2009

Who said sahih means infallible ? Who said every sahih hadith is biding on the Muslim ?

Sahih means authentic, if I am correct. It means that everything contained in it (whatever is being called Sahih) is correct in its meaning, and not necessarily correct in each and every word of its. (For ahadith, it also includes a correct chain of narrators)

I did not claim that Sahih hadith a binding on Muslims. However, if we say a hadith is Sahih, and the hadith says that a particular thing is WAJIB, then I believe the Sahih hadith IS binding, if you know what I mean.

Hence, we need to know whether a hadith is Sahih, or not, by making sure in fulfills all the criteria for matn and isnad. (By stating the contradictions I try to prove here that not all ahadith in Sahih Bukhari fulfill all of the criteria)

I also hear from my teacher, here is KSA, that Imam Bukhari is NOT in a questionable position, giving hints that many Ahlulsunnah, infact, HAVE started to consider Imam Bukhari as Infallible, thus eliminating the need to get his collection checked, and re-checked!

(wasalam)

Basim Ali Jafri

Abdaal · August 16, 2009

I also hear from my teacher, here is KSA, that Imam Bukhari is NOT in a questionable position, giving hints that many Ahlulsunnah, infact, HAVE started to consider Imam Bukhari as Infallible, thus eliminating the need to get his collection checked, and re-checked!
(wasalam)
Basim Ali Jafri

They are wrong, and you have the right to oppose them. I have more trouble with these salafis/wahabis then I do with the shias. The reason is they use our books as their main source.

Anti-Rafidhi · August 16, 2009

Sahih means authentic, if I am correct. It means that everything contained in it (whatever is being called Sahih) is correct in its meaning, and not necessarily correct in each and every word of its. (For ahadith, it also includes a correct chain of narrators)
I did not claim that Sahih hadith a binding on Muslims. However, if we say a hadith is Sahih, and the hadith says that a particular thing is WAJIB, then I believe the Sahih hadith IS binding, if you know what I mean.
Hence, we need to know whether a hadith is Sahih, or not, by making sure in fulfills all the criteria for matn and isnad. (By stating the contradictions I try to prove here that not all ahadith in Sahih Bukhari fulfill all of the criteria)
I also hear from my teacher, here is KSA, that Imam Bukhari is NOT in a questionable position, giving hints that many Ahlulsunnah, infact, HAVE started to consider Imam Bukhari as Infallible, thus eliminating the need to get his collection checked, and re-checked!
(wasalam)
Basim Ali Jafri

You are a rafeedhi in land of where all the great sheikhs lived.

Uthaymeen,rabee al madkhali,bin baz,al-Albani etc

Abdaal · August 16, 2009

You are a rafeedhi in land of where all the great sheikhs lived.
Uthaymeen,rabee al madkhali,bin baz,al-Albani etc

These big shaykhs are so great that they can even oppose the illegitimate authority which is ruling over them.

Anti-Rafidhi · August 16, 2009

These big shaykhs are so great that they can even oppose the illegitimate authority which is ruling over them.

Its HARAM to fight or utter slander against the rulers

Edited August 16, 2009 by Anti-Rafidhi

**Aabiss_Shakari** · August 16, 2009

Its HARAM to fight or utter slander against the rulers

Yes people like you were behind the martyrdom of Hazrat Imam Hussain (as). They said to people "Its Haram to fight or utter slander against the rulers (that time Yazeed e Maloon)"

ahlussunnah · August 16, 2009

I'm sorry but your justification isn't enoguh for me to mark the contradiction as JUSTIFIED. Seeker of God, has made a good point by posing the question, so as to WHERE the Prophet (pbuh) has specified that the particular prayers were meant for him only? I understand, many commandments were for Prophets (pbuh) alone, but these were made very clear.

Prophet commanded his ummah NOT to pray after Asr. There is nothing for you to know more about this issue, as the command should be followed. Prophet (pbuh) himself pray that prayer that means it was for him and the command was for his ummah. Its all just based on common sense. Unless if one want to accuse Prophet of contradiction. And what strengthen my point is the fact that Prophet (pbuh) prayed it in house alone without showing anyone.

Also, I do not see the point in forbiding these prayers for the Ummah. If it is harmful in some way, it should be harmful to the Prophet (pbuh) too, which can not be the case since nobody, in his sane mind, causes harm to himself. If it was beneficial, why was the Ummah, deprived of the beneit? Please enlighten me on this point of yours with a hadith or verse, a mere statement is not satisfactory enough. :)

we are commanded to 'hear and obey', not to ask ''why this and why that''. A command sometimes may make sense to you or sometimes may but that is not an excuse to reject Prophet's (pbuh) command. Allah knows best.

And the hadith qouted by you is sufficient to understand this.

Contradiction # 3
Sahih Bukhari: Volume 6, Book 60, Hadith 67
Narrated Ibn Abbas:
The last Verse (in the Quran) revealed to the Prophet was the Verse dealing with
usury (i.e. Riba).
Sahih Bukhari: Volume 6, Book 60, Hadith 129
Narrated Al-Bara:
… and the last Verse that was revealed was: "They ask you for a legal verdict, Say:
Allah's directs (thus) about those who leave no descendants or ascendants as heirs."
(4.176)
The same is also mentioned in Sahih Muslim.
Sahih Muslim: Book 11, Hadith 3939
Al-Bara' (Allah be pleased with him) reported that the last verse revealed in the Holy
Qur'an is: "They ask thee for a religious verdict; say: Allah gives you a religious
verdict about Kalala (the person who has neither parents nor children)".
Now a translation of the Ayat 4:176:
They request from you a ruling. Say: ‘Allah gives you a ruling about people who die
without direct heirs: If a man dies childless but has a sister she receives half of what he
leaves, and he is her heir if she dies childless. If there are two sisters they receive twothirds
of what he leaves. If there are brothers and sisters the males receive the share
of two females. Allah makes things clear to you so you will not go astray. Allah has
knowledge of all things.’ (Qur'an 4:176)
Does this Ayat have anything to do with riba (or usury), as mentioned in the
hadith attributed to Hazrat Ibn Abbas as the last verse revealed?

This isn't a contradiction. All this based on Ijtihad of both Sahabi. There could be plenty of reason for this opposing views. For, example many a time when Prophet (pbuh) recite a verse on a specic incident, those Sahabi who had heard it first time they consider it as tho it revealed at that specific time, but actually it revealed before it. There are plenty of reason, which could be found in the books of ulum al-qura and tafseer.

(salam)

89jghur32 · August 18, 2009

1) It is haram to utter slander or fight against authority, if the authority lets you practice your religion without restriction. Half of the Ummah of his time didn't give Yazid bayah, so Imam Hussain was right to oppose him.

2) Why are contradictions in Sahih Bukhari even an issue? Sure it's called Sahih, but that means sahih with respect to the methodology of authentication. By Bukhari's method and subsequent verifying methods, the book is classified sahih. That's it, that in no way means that it may not have hadiths saying different things on the same topic. Each hadith has a context, remember that. It's not the Quran that you can just take an ayat and apply it literally. You have to use other verifiers and such to determine it's proper application.

3) Who are you to discredit centuries of scholarship? If you don't want to take guidance from someone or their works, then don't do it, but don't go around trying to discredit them or slander them, especially if what they conclude is contrary to your own beliefs or the sources that you base your beliefs on.

Edited August 18, 2009 by ninjaslim

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