When The Sahih Hadith Is Ridiculous The Mullahs Reinterpret Its Meaning by Murray Hunter
Or the mullahs question the authenticity of just that hadith. Not forgetting the threat of declaring people who question the hadith as apostates who deserve to be killed. For 1,200 years the mullahs have used these simple tricks to keep the flock from asking too many questions about the patently false hadith.
The hadith are all false and ridiculous. Of course some hadith are more ridiculous than others. Here we will discuss two examples of ridiculous hadith which are less well known among the Muslims. The mullahs do not talk too much about them to the unsuspecting Muslims.
Hadith No 1. "On several occasions" the prophet wanted to jump off a cliff to commit suicide.
Saheeh al-Bukhaari, no. 6581 (Book of Dream Interpretation) - Az-Zuhri said: ‘Urwah told me, from ‘Aa’ishah that she said: … the revelation ceased for a while, for so long that the Prophet became sad. According to the reports that have reached us, he was so sad that on several occasions he wanted to throw himself from the top of high mountains, but every time he went to the top of a mountain in order to throw himself down from it, Jibreel appeared to him and said: O Muhammad, you are truly the Messenger of Allah. And he would calm down as a result and feel at ease, and he would go back. When the revelation had ceased for a long time, he would do the same thing again, and when he reached a mountaintop, Jibreel would appear to him and say the same thing to him.
This hadith is patently false. Couldnt Jibreel have stopped him as he was leaving his house? Or as he was just beginning to climb the mountain? Why wait until the prophet had already reached the mountaintop? All the suicide dramatics could have been avoided.
But the Quran proves clearly that this is a false hadith:
Sura 20:2 مَآ. أَنزَلۡنَا. عَلَيۡكَ. ٱلۡقُرۡءَانَ. لِتَشۡقَىٰٓ.
which means 'We did not reveal this Quran upon you to cause you distress".
And Sura 2:119 إِنَّآأَرْسَلْنَـٰكَبِٱلْحَقِّبَشِيرًۭا
which means 'Surely We have sent you with the Truth, bringing good news.. '
The Quran cannot possibly have caused any distress to the prophet or hoisted so much bad news upon his shoulders that he repeatedly tried to jump off a high mountain. The prophet was a bringer of good news to his people. Imagine the effect on the brand new religion of Islam (and the laughing stock it would have made of the Muslims) if word had got out that the prophet was frequently trying to jump off a high mountain.
It is also strange (or actually it is not) that over 1,400 years of Islamic history no one knows the location of this high mountain which the prophet had climbed 'on several occasions' to commit suicide.
But this is regarded as an authentic hadith narrated by Bukhari. On several occasions, the prophet was suicidal. Of course it paints the prophet in a very poor light. So latter day mullahs tried to refute the authenticity of this hadith.
One argument says that this hadith about the Prophet’s contemplating suicide were not the words of Aa’ishah. Rather these were the words of Az-Zuhri, who was one of the Tabi‘een who was not a contemporary to this event.
This is a lame excuse. In the narrations, Az-Zuhri never claims that he met Aa'isha personally. That would not have been possible because Zuhri was a tabi'in or second generation after the prophet and Aaisha. He never met the prophet or Aa'isha. Plus the hadith says clearly that Zuhri heard the story from Urwah and not from Aa'isha.
The mullahs say the following: Aa'isha died in 678 AD. She had a nephew Urwah ibn Zubayr who was known as a narrator of hadith who died in 713 AD - ie 35 years after Aisha. S̲h̲ihāb Az-Zuhrī or Az-Zuhri died in 742 AD which is 64 years after Aa'isha. The mullahs also say that Az-Zuhri was a tabi'in Arab jurist and traditionist credited with pioneering the development of hadith literature. Obviously when Az-Zuhri heard the story from Urwah, both the prophet and Aisha were no more around. The reader is welcome to dispute this story because none of these stories can be proven anyway. We have absolutely no way of proving if an Urwah, Zuhri or Aisha even existed at those times. So your guesses are equally as good or as bad as the next person's guess. It is all guesswork.
But this is how all hadith were narrated, through Chinese Whispers. Bukhari heard from so and so, who heard from so and so, who heard from so and so, who heard from Az Zuhri who heard from Urwah who heard from Aaishah who heard from the prophet that he wanted to commit suicide. This is the entire structure of hadith narration. Meaning this hadith about the prophet wanting to commit suicide is just as sahih as the next hadith in the Bukhari collection.
The greater predicament which the mullahs should try to explain is if this hadith was not authentic then how and why did Bukhari include such a "false" hadith in his collection of authentic hadith? Bukhari is said to have sifted through 600,000 hadith and carefully chose only 7,253 hadith as authentic. So how did this "jump off the mountaintop" hadith creep into Bukhari's collection? And if this hadith is not authentic then why is it still recorded in the Sahih Bukhari collection? How can you still regard Bukhari's hadith as authentic when there are unauthentic hadith in his collection?
2. The prophet was 'ridden' by the Zutt people.
إنعبداللهقالإستبعثنيرسولاللهﷺقالفانطلقناحتىأتيتمكانكذاوكذافخطَّليخطةفقالليكنبينظهرَيهذهلاتخرجمنهافإنكإنخرجتهلكتَقالفكنتفيهاقالفمضىرسولاللهﷺخَذَفةأوأبعدشيئاًأوكماقالثمإنهذكرهنيناًكأنهمالزُطّقالعفانأوكماقالعفانإنشاءاللهليسعليهمثيابولاأرىسوءاتهمطوالاًقليللحمهمقالفأتوافجعلوايركبونرسولاللهﷺقالوجعلنبياللهﷺيقرأعليهمقالوجعلوايأتونيفيخيِّلونأويميلونحوليويعترضونليقالعبداللهفاُرعبتُمنهمرُعباًشديداًقالفجلستأوكماقالقالفلماإنشقَّعمودالصبحجعلوايذهبونأوكماقالقالثمإنرسولاللهﷺجاءثقيلاًوَجِعاًأويكادأنيكونوجعاًمماركِبوهقالإنيلأجدنيثقيلاًأوكماقالفوضعرسولاللهﷺرأسهفيحجريأوكماقالقالثمإن .هنيناًأتواعليهمثياببيضطوالأوكماقالوقدأغفىرسولاللهﷺقالعبداللهفارعبتمنهمأشدمماارعبتالمرةالاولى
إسنادهصحيح
المسندللامامأحمد ,مسندعبداللهبنمسعودرضياللهتعالىعنه
Abdullah (ibn Masood) related: The Messenger of Allah (SAW) sent for me, so we set out until I reached such-and-such a place, and He traced a line for me and told me: Stay between the two edges of this – don’t go outside of it; if you go outside of it, you will be destroyed. Abdullah said: And so I stayed there. Then the Messenger of Allah (SAW) went off a stone’s throw away or a little farther. Then he [Abdullah] mentioned a group of male members [haneen, i.e. men] who looked like the Zutt people, as ‘Affan said Allah willing, with no clothes on (but I did not see their genitals), tall and scrawny. And they came and started to ride [YARKABOUN] the Messenger of Allah (SAW), and the Prophet of Allah (SAW) began to recite to them. And they started to move closer and lean around me, and get in my way, and I become intensely terrified of them, so I sat down. And when the morning light broke, they began to go away. Then the Messenger of Allah (SAW) came back exhausted and in pain, or practically in pain, from how they had ridden him; He said: Indeed I am exhausted. Then the Messenger of Allah (SAW) put his head in my lap. And the scrawny ones came with tall white garments on, but the Messenger of Allah (SAW) had fallen asleep. And I became more intensely terrified of them than I was the first time. …
(Sound chain of narration), Musnad Ahmad, Section: Narrations from Abdullah ibn Mas’ud (may Allah Most High be pleased with him). (https://sunnah2.com/262).
The Origin of the Hadith: This hadith is narrated in Musnad Imam Ahmad, Sunan al-Bayhaqi, and other books with similar wording and content.
Explanation of the Hadith and its Meaning According to the Sunnis:
i. The Prophet dispatched Abdullah ibn Mas'ud: meaning, he sent him on a mission, accompanied him to a specific place, and ordered him to remain within a specific line and not to leave it. This is a form of protection by prophetic command, because anything that happens outside the line is dangerous.
ii. The Prophet's ﷺ Encounter with the Jinn: The Prophet ﷺ went to invite a group of jinn to Islam. According to the narrations, they were "the jinn who listened to the Qur'an." Surah Al-Ahqaf says: "And, when We turned to you a company of jinn, listening to the Qur'an." Among them was a group described as "Zutt". Their descriptions in the hadith indicate their strange appearance: tall, thin, not wearing clothes, etc.
iii. The jinn riding the Prophet (yarkaboun): "They rode him" is not meant in the literal sense of the word for humans, but rather as "an expression that can be interpreted" as their influence on him or their intense closeness to him, to the point that it affected his body and made him tired, causing him to feel sick.
iv. The Prophet's recitation of the Qur'an to them: The Prophet would recite the Holy Qur'an to them, and they would listen to him and be moved. Then they would leave at dawn and return again in a different form (wearing long white garments).
v. Abdullah ibn Mas'ud's fear: Whenever he saw the jinn in their strange forms, he would become afraid, which is natural, especially since the jinn are usually invisible beings.
Points i. to v. above are lame explanations of a false hadith. The explanations are also foolish. If the jinns are invisible beings then nobody, especially Abdullah ibn Masood, would have seen them before. So how or why did Abdullah recognise straight away that the tall, thin, black and naked men were jinns? Maybe they were indeed tall, thin, black and naked Indian or Pakistani men. Other mullahs say that the Arabs knew the Al-Zutt as dark skinned Indians and Pakistanis.
Yarkaboun (rode) and its grammatical forms appears 15 times in the Quran and in 13 occurences it indicates to physically ride upon and twice it indicates to physically put together. This is indeed the literal meaning of the word. The Quran does not deal in "expressions that can be interpreted".
Since when would a Messenger of Allah become sick, tired or feel pain when somebody came to listen to him reciting the Quran? There is no other hadith throughout the 23 years of the prophet's mission which says that the prophet got sick, tired or felt pain when he recited the Quran to anybody.
Sura 72:1 قُلْأُوحِىَإِلَىَّأَنَّهُٱسْتَمَعَنَفَرٌۭمِّنَٱلْجِنِّفَقَالُوٓا۟إِنَّاسَمِعْنَاقُرْءَانًاعَجَبًۭا ١
Which means: Say, "It was revealed to me that a group of jinns listened, then said, `We have heard a wonderful Quran."
These were the same jinn mentioned in Sura Ahkaf 29 (46:29):
Sura 46:29 وَإِذْصَرَفْنَآإِلَيْكَنَفَرًۭامِّنَٱلْجِنِّيَسْتَمِعُونَٱلْقُرْءَانَ
which means "And when We turned towards you a group of jinn to listen to the Quran.."
So it was "revealed to me" ( أُوحِىَإِلَىَّ ) that a group of jinns had listened to the Quran. This means the prophet never went out into the desert in the night, dragging Abdullah ibn Masood with him, looking for a group of tall, thin, black and naked jins to teach them the Quran. That story is as false as it is stupid. If the Prophet had indeed gone out looking for the naked jinns then the Quran would not command him to 'Say, "It was revealed to me that a group of jinns listened . . ."
What becomes evident is that the mullahs who fabricated these fake hadith had no real knowledge of the Quran. They created foolish stories that can be debunked in the blink of an eye by so many verses in the Quran. The verses quoted above are just a few examples. There are more verses which can debunk these crazy hadith.
The thinking Muslims must come to a realisation that the mullahs have made such fools of them.
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