Mega Hadith Project - Decisive Sahih Hadith Content Check & The Sahih Hadith Bluff

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Short Preview and the Gravity and the Seriousness of this Issue:

1. Read the following Sahih Hadith from official Darussalam published edition and Sunnah.com.
1a. Links: Darussalam scanned pages: Sunan Abu Dawud, Volume 5, Hadith 4717, Sunnah.com link: Abu Dawud:4717.

1b. Screenshots for the above:





2. What calling this Hadith as Sahih implies:
2a. ALLAH will put all the innocent baby girls buried alive by women, and those women in Hell.
2b. Prophet Muhammad ﷺ said this regarding ALLAH.

This is such a blasphemous allegation on ALLAH and also on Prophet Muhammad ﷺ . This project, which is still in the draft stage due to the lack of any kind of funding, and a lack of interest of masses, perhaps because it goes beyond the comfort zone, by presenting 100s and 100s of problematic and even blasphemous Hadiths. I suggest you take some more time out, and read the PDF and also the notes in this detailed post in detail with an unbiased mind. Come back to me if you are also convinced that more work must be done on Hadith re-evaluation. We can discuss and brainstorm on the way forward and possible solutions, but ignorance or silence or cover up is no longer an option!

Short preview ends and post starts!

I seek ALLAH's Forgiveness and Pardon for any error or any mistake or anything not being truth or close to truth, in this project and my other projects. Doing research more than 1400 years later always has the risk of making mistakes and errors.

The Decisive Sahih Hadith Content Check Project - 509 page and 200+ Hadith sample for Part 1 - The Sahih Hadith Bluff

with a 9 Hadith pair preview for Part 2 - Non-Sahih Hadith vs Sahih Hadith
(e.g. 1 of the 9 pairs : Sahih Hadith implication : Hyena is game {page 492} vs Da'eef Hadith implication : Who eats Hyenas? {page 492}.
Another : Sahih Hadith implication : Mastigure (a reptile) is not prohibited (but not Sunnah) {page 497} vs Da'eef Hadith implication : Mastigure (a reptile) is forbidden (i.e. Haram) {page 496})

Another : Sahih Hadith implication : Horse flesh is not forbidden {page 481} vs Da'eef Hadith implication : Horse flesh is forbidden (i.e. Haram) {page 479})

Another : Sahih Hadith implication : Prophet Muhammad ﷺ ate locusts {page 489} vs Da'eef Hadith implication : Prophet Muhammad ﷺ did not eat locusts {page 488})

and a 1 Hadith pair preview for Part 3 - Sahih Hadith and Non-Sahih Hadith having same or similar content.
Download PDF : DSHCCP Part 1 Sample - The Sahih Hadith Bluff (100 MB PDF, 500+pages, 200+Hadiths)
Stream Online

alternate download link 1
alternate download link 2

PDF Last edited = 3rd May 2023.

If you still assert that all Sahih Hadiths / Ahadith can be attributed with certainty to Prophet Muhammad ﷺ even after reading this comprehensive PDF sample or if you are too scared to face the evidences presented in this PDF, then I only have 1 question for you:
Is it the devil's deception or
are you an eternity risking daredevil?



Method of sponsoring / Funding:
See this page for payment options. (Note that many more Sahih Hadiths that are important for this DSHCCP are in Arabic, and with funding inshaALLAH!, I can also attempt to carefully translate all such Hadiths in English).

Preview the pages

Youtube Video : Decisive Sahih Hadith Content Check Project - The Sahih Hadith Bluff - Full Video Preview

Appendix 1: Some Quranic Aayaat to evaluate the standard narrative for the Science of Hadith:
Quran 49:6
(Based on The Quran: Matn of a faasiq's report is to also be investigated vs Science of Hadith: A faasiq's report is not to be considered at all).

Quran 24:12
(Based on The Quran: Somethings narrated regarding believers are to be called out as obvious falsehood or lie etc. regardless of who narrates them vs Science of Hadith : Even Hadiths disrespecting Prophet Muhammad ﷺ to be blindly accepted because ones called Sahaba need not be investigated at all for trustworthiness in narrator analysis and if remaining narrators are labeled as trustworthy etc. by a scholar, the Hadith is to be accepted as Sahih, no matter how strange and disrespectful the matn of the Hadith seems to be.

Also see:
Quran 4:83.

Appendix 2: Shia Hadith Source with Arabic and Labeling Found
Sponsorship or funding offers required to inshaALLAH! allocate the first 100 to 200 hours on the 1st round with Shia Hadiths and add them to DSHCCP PDF. Here is the link for the site planned to be used inshaALLAH!. Email me @ aasimiqbaal @ gmail.com / asimiqbal2nd @ live.com

Appendix 3: InshaALLAH! Hadiths to be added in next edition whenever work is started again on this paused project
Only Sunnah.com, Dorar.net and thaqalayn.net references and links are mainly quoted for now:
Note that for the links to Dorar.net, some of the Hadiths are not displayed by them directly and you have to click للمتخصص to display those Hadiths also.

Sunni:
Sahih Marfoo' Hadith in Arabic. Extremely blasphemous allegation:

قال رسول اللّٰه صلى اللّٰه عليه وسلم رأيتُ ربِّي في صورةِ شابٍّ أمرَدَ له وَفرةٌ جعدٌ قططُ في روضةٍ خضراءَ

Translation attempt: "The Messenger of ALLAH ﷺ said: 'I saw my Lord in the form of a beardless young man, he had a wafrah [of hair], curly, tightly curled, in a green meadow.'"
(A wafrah is a specific length and style of hair in classical Arabic, referring to a full head of hair that reaches the earlobes but does not extend to the shoulders)

Arguably, the single most influential post-Salaf scholar for both the Ahl-e-Hadith and Salafi movements i.e. Ibn Taymiyyah strongly defended the authenticity of this hadith and considered it to be Sahih. His most detailed discussion and defense of this narration are found in his book Bayān Talbīs al-Jahmiyyah. Ibn Taymiyyah argues that the hadith is authentic based on its chain of transmission (isnad). He states that it was authenticated by major figures in the early generations of Islam (the Salaf), most notably Imam Ahmad ibn Hanbal, who famously said, "Whoever rejects this hadith is a Jahmi." Ibn Taymiyyah cites Imam Ahmad and other early hadith masters to establish that the narration was accepted by those who were experts in the field.

Mishkat:725. (Blasphemous Sahih Hadith: ‘Abd ar-Rahman b. ‘A’ish reported Allah’s Messenger ﷺ as saying: I saw my Lord in the most beautiful form, and He said, "What do the angels near My presence dispute about?" I replied," Thou knowest best.” Then He placed the palm of His hand between my shoulder-blades and I felt the coolness of it between my *******! Then I knew what was in the heavens and the earth. And he recited, "Thus did We show Abraham the kingdom of the heavens and the earth, and it was so that he might have certainty (Al-Qur’an; 6:75).’’)

Mishkat:748. (Another related blasphemous Sahih Hadith).

Some more Sahih Hadiths related to this blasphemous issue:
Mishkat:3525. (...“When any of you fights he must avoid the face, for Allah created Adam in His own image.”)

Muslim:2612e. (... When any one of you fights with his brother, he should avoid his face for Allah created Adam in His own image.)

Muslim:2841. (... Allah, the Exalted and Glorious, created Adam in His image with His length of sixty cubits ...)

Bukhari:6227. (... "Allah created Adam in His picture, sixty cubits (about 30 meters) in height. ...)

Bukhari:6573. (... Allah will come to them in a shape other than they know and will say, 'I am your Lord.' They will say, 'We seek refuge with Allah from you... Then Allah will come to then in a shape they know and will say, "I am your Lord.' They will say, '(No doubt) You are our Lord,' and they will follow Him. ...)

Bukhari:7439. (... Then the Almighty will come to them in a shape other than the one which they saw the first time, and He will say, 'I am your Lord,' and they will say, 'You are not our Lord.' And none will speak: to Him then but the Prophets, and then it will be said to them, 'Do you know any sign by which you can recognize Him?' They will say. 'The Shin,' and so Allah will then uncover His Shin ...)

The following Sahih and related Hadiths apparently seem to imply that when the dajjal claims to be ALLAH, the method to identify whether he is dajjal or ALLAH is to see whether he is one eyed or not.

Mishkat:5485. (..."I have told you so much about the dajjal that I am afraid you may not understand. The antichrist is short, hen-toed[*It may also mean 'bandy-legged], woolly-haired, one-eyed, an eye sightless and neither protruding nor deep-seated. If you are confused about him, know that your Lord is not one-eyed."

Abu Dawud:4320. (... The Prophet (ﷺ) said: I have told you so much about the Dajjal (Antichrist) that I am afraid you may not understand. The Antichrist is short, hen-toed, woolly-haired, one-eyed, an eye-sightless, and neither protruding nor deep-seated. If you are confused about him, know that your Lord is not one-eyed. ...)

Also see these Sahih and related Hadiths in Arabic.

إنِّي قد حدَّثتُكم عن الدَّجَّالِ، حتَّى خشيتُ ألَّا تعقِلوا، إنَّ مسيحَ الدَّجَّالِ رجلٌ قصيرٌ أفحَجُ جعدٌ أعوَرُ مطموسُ العينِ ليس بناتئةٍ ولا حجراءَ، فإن ألبس عليكم فاعلَموا أنَّ ربَّكم ليس بأعورَ

Muslim:2933a. (... There is never a prophet who has not warned the Ummah of that one-eyed liar; behold he is one-eyed and your Lord is not one-eyed. On his forehead are the letters k f. r. (Kafir).)

Muslim:169e. (... Allah is not one-eyed and behold that Dajjal is blind of the right eye and his eye would be like a floating grape.)

يَأْتي النَّاسَ فيَقولُ: أنا ربُّكم، وإنَّ ربَّكم ليْس بأعوَرَ

يخرجُ الدَّجَّالُ في خفَّةٍ منَ الزَّمانِ، فذَكَرَ الحديثَ بطولِهِ، وقالَ : - يأتي النَّاسَ، فيقولُ : أَنا ربُّكم، وَهوَ أعورُ، وإنَّ ربَّكم ليسَ بأعورَ

Also see again (from DSHCCP PDF):

خَلَقَ اللّٰهُ الخَلْقَ، فَلَمَّا فَرَغَ منه قامَتِ الرَّحِمُ، فأخَذَتْ بحَقْوِ الرَّحْمَنِ، فقالَ له: مَهْ

Bukhari:4830.

Muslim: 2788a vs Nasai: 5379 (2 Hands?)

The following verses from Christian and Jewish texts e.g. Bible, also contain similar blasphemous allegations, because Hadiths are also subject to and open to similar attacks of alteration and fabrication like these Christian and Jewish books and we find a similar blasphemous fabrication in these texts. ALLAH is Protecting The Quran, not these Hadiths. If you can't understand this simple fact despite 100s and 100s of evidences I provided in this project, I think you should book an appointment with a Psychiatrist, better still, rejoin and start again from kindergarten classes, better still, make futile excuses (if you even get permission to do that) on the Day of Judgement for defending and promoting the blasphemous allegations and failing to do anything about it.

The Bible: Old Testament: Genesis 1:27 (So God created mankind in his own image, in the image of God he created them; male and female he created them.)
The Bible: Old Testament: Genesis 9:6 (“Whoever sheds human blood, by humans shall their blood be shed; for in the image of God has God made mankind.)
The Bible: New Testament: 1 Corinthians 11:7 (A man ought not to cover his head, since he is the image and glory of God; but woman is the glory of man.).
Mishnah, Pirkei Avot 3:14 (Beloved is all humankind for they were made b'tzelem Elohim (in the image of God). Doubly beloved are they, for they were told that they were made in the image of God. ...)

... فبَيْنا النَّبيُّ صلَّى اللّٰهُ عليه وسلَّمَ يَنقُلُها إذِ انْكَشَفَتْ سَوْءَتُه، فنُوديَ: يا مُحمَّدُ اسْتُرْ عَوْرَتَك، وذلك أوَّلُ ما نُوديَ، واللّٰهُ أعْلَمُ، فما رُئِيَتْ عَوْرتُه بَعْدَ ذلك ...

The above extremely blasphemous Sahih Hadith in Arabic alleges that سَوۡءَة of Prophet Muhammad ﷺ became uncovered and it was called out: O Muhammad ﷺ conceal your عَوۡرَة

The 2 Arabic words have not been translated due to respect. If any one is interested, he or she may study these 2 words but without linking or having any thought of Prophet Muhammad ﷺ in mind.

An even more blasphemous Sahih Hadith:

... فبَينا النَّبيُّ صلَّى اللّٰهُ علَيهِ وسلَّمَ يحملُ حجارةً مِن أجيادٍ وعلَيهِ نَمِرةٌ فضاقَت علَيهِ النَّمرةُ فذهبَ يضعُ النَّمرةَ علَى عاتقِهِ فَيُرَى عَورتُهُ مِن صِغَرِ النَّمرةِ فنوديَ يا محمَّدُ خَمِّر وفي روايةٍ لا تكشِفْ عَورتَكَ، فما رُؤِيَ عُريانًا بعدَ ذلِكَ

This blasphemous Sahih Hadith makes the allegation that ... While the Prophet ﷺ was carrying stones from Ajyad, and he ﷺ was wearing a نمرة (a type of striped garment), so the نمرة became tight on him ﷺ . He ﷺ then proceeded to place the نمرة on his shoulder, and so his عَوْۡرَة was seen due to the smallness of the نمرة ...

These blasphemous Sahih Hadiths in Arabic allege that the thigh of Prophet Muhammad ﷺ was uncovered, and he ﷺ let it remain uncovered when Abu Bakr sought permission and then entered the house, and then when Umar sought permission and then entered the house, and when Uthman sought permission, he ﷺ sat down and he ﷺ set right his clothes...

Bukhari: 5716 (Honey and diarrhea)

Abu Dawud: 4142, Nasai: 3385 and Muslim: 2084 (House should have the 4th bedding for the shaytan?)

Abu Dawud: 3963 (child of adultery is worst of the 3?)

Abu Dawud: 184, Abu Dawud: 493, Ibn Majah: 769 (Hasan), Sahih versions in Arabic for the Ibn Majah Hadith (sheep vs camel : part 2)

Abu Dawud: 4482, Sahih versions in Arabic for this Hadith (If someone drinks even after being punished 3 times for drinking, on his 4th drinking, kill him)

Tirmidhi:2369 (Get saved from Hell with 1 statement?)

أَشۡهَدُ أَنۡ لَا إِلَـٰهَ إِلَّا اللّٰهُ وَأَشۡهَدُ أَنَّ مُحَمَّدًا عَبۡدُهُ وَرَسُولُهُ

bukhari:5456 ('When you eat, do not wipe your hands till you have licked it, or had it licked by somebody else.')

Abu Dawud: 4723, Ibn Majah: 193, Similar Hadiths, but labeled as Sahih or the like. "...Above the seventh heaven there is a sea, the distance between whose surface and bottom is like that between one heaven and the next. Above that there are eight mountain goats the distance between whose hoofs and haunches is like the distance between one heaven and the next. Then Allah, the Blessed and the Exalted, is above that." i.e. above the 7th heaven a huge sea and above the sea... 8 humongous mountain goats?? The 2 Hadiths translated in English are labeled Da'eef, but multiple Hadiths discussing the same allegation in Arabic but labeled as Sahih are also linked via this link.
Also see the following post in Arabic proving that some famous scholars graded this Hadith as Sahih:
حديث الأوعال رواية ودراية

some Hadiths with English translation, Similar Hadiths in Arabic only but some with additional allegations and some labeled as Sahih (Allegation that Prophet Muhammad ﷺ had a vessel made from date tree under his ﷺ bed in which he ﷺ would urinate at night and place it under his ﷺ bed. Some Sahih Hadiths even allege that a female servant drank it...)
An article in English defending these and related Hadiths

Adab: 963, Hadiths on the same issue in Arabic, multiple of which are labeled as Sahih. (tell him to bite his father's male *rg*n)

Bukhari:2731 Do they give more respect to Abu Bakr than prophet Muhammad ﷺ as the language in the above Hadith is attributed to prophet Muhammad ﷺ and also translated by translator, while the language attributed to Abu Bakr i.e.

فَقَالَ لَهُ أَبُو بَكْرٍ امْصُصْ بَظْرَ اللاَّتِ

Translation attempt: Then Abu Bakr said to him: 'Suck the cl*t*r*s of Al-Lat'.
Its translation is tampered by Darussalam to defend Abu Bakr's honor: Hearing that, Abu Bakr abused him.

This is demonstrated again for Muawiyah in a later section of this post, where Hadith with sahih and strong isnad is rejected and isnad fabrication theory is brought forth to defend Muawiyah.

As expected, Islam QA defended both the statements.

This alleged Sahih Hadith just to show Umar in a very good light, apparently gives the implication that even Abu Bakr was tortured (in the hereafter) as he is the one, reportedly on whose suggestion, prisoners were released after getting ransom? Click the below Hadith link to see the details, below is just a selection:
Muslim:1763
... The Messenger of Allah (ﷺ) said to Abu Bakr and `Umar (Allah be pleased with them): What is your opinion about these captives? Abu Bakr said: They are our kith and kin. I think you should release them after getting from them a ransom. This will be a source of strength to us against the infidels. It is quite possible that Allah may guide them to Islam. Then the Messenger of Allah (ﷺ) said: What is your opinion, Ibn Khattab? He said: Messenger of Allah, I do not hold the same opinion as Abu Bakr. I am of the opinion that you should hand them over to us so that we may cut off their heads. Hand over `Aqil to `Ali that he may cut off his head, and hand over such and such relative to me that I may cut off his head. They are leaders of the disbelievers and veterans among them. The Messenger of Allah (ﷺ) approved the opinion of Abu Bakr and did not approve what I said. The next day when I came to the Messenger of Allah (ﷺ), I found that both he and Abu Bakr were sitting shedding tears. I said: Messenger of Allah, why are you and your Companion shedding tears? Tell me the reason. For I will weep, or I will at least pretend to weep in sympathy with you. The Messenger of Allah (ﷺ) said: I weep for what has happened to your companions for taking ransom (from the prisoners). I was shown the torture to which they were subjected. It was brought to me as close as this tree. (He pointed to a tree close to him.) ...

Sahih Hadith in Arabic (...Indeed, the distance between each earth and the one that follows it is a journey of five hundred years. The uppermost of them rests on the back of a fish whose two ends have met in the sky. The fish is upon a rock, and the rock is in the hand of an angel...)

Sahih Hadith in Arabic (...and further on He created the Nuun* upon the water, and further on He pressed the Earth down over it...)
*(the mythological great fish according to mythology of some Hadiths and some Tafasir)

Sahih Hadith in Arabic (...and further on He created the Nuun (the great fish), and He spread out the Earth upon it ... and the Nuun became agitated, and so the Earth began to quake. Thus, it was made firm with the mountains...

Sahih Hadith in Arabic according to the criterion of Sahih Bukhari and Sahih Muslim (...and further on He created the Nuun (the great fish), and the Earth was spread out upon it. And the Earth was on the back of the Nuun. Then the Nuun became agitated, and so the Earth began to quake. Thus, it was made firm with the mountains; for indeed, the mountains take pride over the Earth...)
Hakim: 3840
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The Nuun is hinted at as a giant whale in Sahih Bukhari along with a giant ox (See 1st Hadith from Shia Hadiths also). A Jew allegedly talked about this and allegedly, according to Sahih Bukhari, prophet Muhammad ﷺ did not correct the Jew or highlight any mistakes in what the Jew said.
Bukhari:6520
... Then the Jew further said, "Shall I tell you of the udm (additional food taken with bread) they will have with the bread?" He added, "That will be Balam and Nun." The people asked, "What is that?" He said, "It is an ox and a fish, and seventy thousand people will eat of the caudate lobe (i.e. extra lobe) of their livers."

Also see these Hadiths in Arabic and Bukhari: 3329

Using Google search term: jewish monsters whale ox: In Jewish mythology, Leviathan, Behemoth, and Ziz are three powerful, mythical creatures representing the sea, land, and sky, respectively. Leviathan is often depicted as a large sea monster, sometimes resembling a whale, serpent, or dragon. Behemoth is a massive land creature, often described as a bull or other large herbivore...

Midrash Tanchuma, Shmini 7.1
... “One approaches to the other.” The behemoths approach the leviathan and hold him by his horn and split him, and the leviathan’s death [that he inflicts] will be the opposite, as he smites him with his tail and kills him. [Then] the righteous ones go and all take portions. From here [we see] that ritual slaughter was given only to examine and to purify (rt.: tsrp) Israel. ...

Some Hadiths on the mythical great fish are narrated by Ibn Abbas, and celebrity scholars may say that Hadith is Sahih but a saying of Ibn Abbas, but Sahih Hadiths like the following regarding Ibn Abbas should also be kept in mind or rejected by the celebrity scholars so that they can reject the great fish Hadiths:

Bukhari:7270. (Narrated Ibn `Abbas: The Prophet (ﷺ) embraced me and said, "O Allah! Teach him (the knowledge of) the Book (Qur'an).)

Bukhari:3756. (Narrated Ibn `Abbas: Once the Prophet (ﷺ) embraced me (pressed me to his chest) and said, "O Allah, teach him wisdom (i.e. the understanding of the knowledge of Qur'an).)

bukhari:143 (Narrated Ibn `Abbas: ...and I placed water for his ablution. He asked, "Who placed it?" He was informed accordingly and so he said, "O Allah! Make him (Ibn `Abbas) a learned scholar in religion (Islam).)

Also see: Bukhari:75, and Muslim:2477 and these Hadiths in Arabic.
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Note that I am not advocating the Hadiths narrated via Ibn Abbas, I am simply exposing the double standards of some people.
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Tirmidhi: 3117, Some Sahih versions for this Hadith in Arabic (What is thunder?)

Bukhari: 5708 (Truffle juice is a cure for the eye?)

Muslim:2437 (Disrespectful language attributed to 1 mother of the believers against the older and deceased mother of the believers: ...and I felt jealous and said: Why do you remember one of those old women of the Quraish with gums red and who is long dead-while Allah has given you a better one in her stead?)

Bukhari:3821 English translator adds to the disrespect by speculating "(with a teethless mouth)" on his own without any evidence, as red gums do not necessarily imply teethless mouth.

Muslim:2435b. (... I annoyed him one day and said: (It is) Khadija only who always prevails upon your mind. Thereupon Allah's Messenger (ﷺ) said: Her love had been nurtured in my heart by Allah Himself.)

Sahih Hadiths in Arabic (Translation attempt for 1 Hadith : "We happened to be with the Messenger of ALLAH ﷺ by Marr al-Zahran, when we came upon numerous crows. Among them was a white-footed, red-beaked crow. He ﷺ said: 'Will not enter the Garden (Paradise) from the women except the likeness of this crow among these crows'.")

Abu Dawud: 4048 (men to use colorless perfume and women to use odorless perfume?)

(Sahih Hadith in Arabic) (Translation attempt for selected part: He ﷺ said: "The right of the husband over his wife is that if he had an ulcer and she licked it, she would not have fulfilled his right.").

جيد and صحيح لغيره Hadiths in Arabic. (Translation attempt for selected part for 1 Hadith: If he (the husband) had, from his foot to the top of his head, an ulcer gushing forth with pus and purulent discharge, and then she (the wife) faced him and licked it, she would not have fulfilled his right.)

جيد and حسن صحيح Hadiths in Arabic. (Translation attempt for selected part of 1 Hadith: "The right of the husband upon his wife is [such that] if he had an ulcer and she licked it, or his two nostrils discharged pus or blood and then she swallowed it, she would not have fulfilled his right.")

Sahih Hadith in Arabic, Hasan Hadiths in English (“Whichever woman dies while her husband is pleased with her, then she enters Paradise.”).

Sahih Hadiths in Arabic, Sahih Hadith in English (except for the phrase concerning the grave.). ( If I were to command anyone to make prostration before another I would command women to prostrate themselves before their husbands, because of the special right over them given to husbands by Allah.)

Bukhari:6968. (... Some people said that if a virgin is not asked for her consent and she is not married, and then a man, by playing a trick presents two false witnesses that he has married her with her consent and the judge confirms his marriage as a true one, and the husband knows that the witnesses were false ones, then there is no harm for him to consummate his marriage with her and the marriage is regarded as valid.)

Muslim:2685a. (... Verily, Allah commanded me to burn (kill) the Quraish. I said: My Lord, they would break my head (like the tearing) of bread, and Allah said: You turn them out as they turned you out, you fight against them and We shall help you in this, you should spend and you would be conferred upon. You send an army and I would send an army five times greater than that. Fight against those who disobey you along with those who obey you. ...)

Ibn Majah: 1944 (Hasan Hadith already included in DSHCCP), Sahih version of the same Hadith in Arabic (not yet added to DSHCCP) (“The Verse of stoning and of breastfeeding an adult ten times was revealed¹, and the paper was with me under my pillow. When the Messenger of Allah ﷺ died, we were preoccupied with his ﷺ death, and a tame sheep came in and ate it.”
^1: These verses were abrogated in recitation but not ruling. Other ahadith establish the number for fosterage to be 5.)

Abu Dawud: 2061, Abu Dawud: Volume 2: Chapter 9: Hadith: 2061 (Allegation of adult breastfeeding in a Sahih Hadith, and severe allegation on a mother of the believers Aishah: "... And so ‘Āishah would follow that decision, and would command her sister’s daughters and brother’s daughters to breast-feed five times those whom ‘Āishah wished to visit her, even if he was an adult, and they would then visit her." ... )

Muslim:288a. (Another subtle attack on mother of the believers, Aisha).

وَحَدَّثَنَا يَحْيَى بْنُ يَحْيَى، أَخْبَرَنَا خَالِدُ بْنُ عَبْدِ اللّٰهِ، عَنْ خَالِدٍ، عَنْ أَبِي مَعْشَرٍ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، وَالأَسْوَدِ، أَنَّ رَجُلاً، نَزَلَ بِعَائِشَةَ فَأَصْبَحَ يَغْسِلُ ثَوْبَهُ فَقَالَتْ عَائِشَةُ إِنَّمَا كَانَ يُجْزِئُكَ إِنْ رَأَيْتَهُ أَنْ تَغْسِلَ مَكَانَهُ فَإِنْ لَمْ تَرَ نَضَحْتَ حَوْلَهُ وَلَقَدْ رَأَيْتُنِي أَفْرُكُهُ مِنْ ثَوْبِ رَسُولِ اللّٰهِ صلى اللّٰه عليه وسلم فَرْكًا فَيُصَلِّي فِيهِ

Alqama and Aswad reported: A person stayed in the house of A'isha and in the morning began to wash his garment. A'isha said: In case you saw it (i.e. drop of s*m*n), it would have served the purpose (of purifying the garment) if you had simply washed that spot; and in case you did not see it, it would have been enough to sprinkle water around it, for when I saw that on the garment of the Messenger of Allah (ﷺ). I simply scraped it off and he offered prayer, while putting that on.

The most problematic statement in the Hadith. I have removed the name of Aisha from the statement out of respect, and to have a hypothetical woman in context while researching the below statement.

أَنَّ رَجُلاً نَزَلَ بِامۡرَأَةٍ

Now research this statement in classical Arabic in detail. I won't add any translation attempt from my side in this issue.

Moreover, even if we go with Sahih Muslim translation, how can you believe that Aisha, who was supposed to not even be soft in speech to men based on The Quran 33:32, that she allowed a man to stay overnight at her house, how can you believe that Aisha knew on her own what he was trying to remove by washing, or she was informed by the man regarding what he was trying to remove by washing, how can you believe that Aisha even referred to s*m*n in her discussion with this man. How can you believe that she brought up prophet Muhammad's ﷺ alleged private marital matter in the discussion with a man. How did Alqama and Aswad find out all these details if they were not the witness to this so called incident and they did not even complete the chain by claiming that Aisha or that man told them about this. If they had said that they heard from this man, they would have also had to name the man. How in the world is this a Sahih Hadith. Is any sanity left in you if you still assert that this Hadith is authentic just because it came in Sahih Muslim? Or are you obsessed with and blinded by Sahih Hadith defense?

Sahih Hadiths in Arabic (translation attempt for 1 such Hadith : "The snakes are transmutation of the jinn, just as the monkeys and the pigs were transmuted from children of Israel")

Sahih Hadiths in Arabic (Translation attempt for selected portions of 1 Hadith: ...So the wolf sat upright and further on, it said: "O shepherd! be cautious of ALLAH! You come between me and a provision that Allah has provided me?...)

Mostly Sahih Hadiths in Arabic (Translation attempt for selected portions of 1 Hadith: ... "ALLAH Created Adam, when He Created him, then He Struck his right shoulder and then Extracted white offspring as if indeed they were the pearls. And He Struck his left shoulder and Extracted black offspring as if indeed they were the charcoal. Then He Said to those in his right: 'To Paradise, and I do not mind.' And He said to those in the left: 'To the Fire, and I do not mind.'" ...)

Muslim: 2995a (When one of you yawns, he should keep his mouth shut with the help of his hand, for it is the devil that enters therein)

Abu Dawud: 2283 (The Prophet (ﷺ) divorced Hafsah, but he took her back in marriage.)

Abu Dawud: 2495 (Killing a kafir permanently saves one from Hell? : “An infidel and the one who killed him will never be brought together in Hell.”)

Muslim:2749. (By Him in Whose Hand is my life, if you were not to commit sin, Allah would sweep you out of existence and He would replace (you by) those people who would commit sin and seek forgiveness from Allah, and He would have pardoned them.)

Tirmidhi:959. (... I said: 'O Abu Abdur-Rahman! You are clinging on the two corners in a manner that I have not seen any of the Companions of the Prophet clinging.' So he said: 'I do it because I heard the Messenger of Allah saying: "Touching them atones for sins." ...)

Bukhari:2731. (... By Allah, whenever Allah's Messenger (ﷺ) spat, the spittle would fall in the hand of one of them (i.e. the Prophet's companions) who would rub it on his face and skin; ... )

Sahih Hadiths in Arabic. (Blasphemous allegation that magic impacted Prophet Muhammad ﷺ and its effects remained on him ﷺ for 6 months)
(Translation attempt for initial part of Hadith: The Messenger of ALLAH, peace and blessings be upon him, remained for six months (mentally) viewing that indeed he ﷺ comes (to his wives), while (actually) not coming (to his wives)...)
Also see the following Hadiths on the alleged magic issue:
Bukhari:6063.
Bukhari:5765.

Ibn Majah:2980 ( ‘There are only five (days) until ‘Arafah. Will we go out to it with our male *rg*ns dripping with s*m*n?’), Abu Dawud:1789 (They remarked should we go to Mina with our p*n*s*s dripping with prostatic fluid?), Nasai:2805 (He heard that we were saying: 'when there are only five days between us and 'Arafat he commands us to exit Ihram and we will go out to Mina with our male members dripping with s*m*n).

Abu Dawud: 2686, Sahih version of this Hadith in Arabic, Sahih version of this Hadith in Arabic 2 (... when the Prophet (ﷺ) intended to kill your father, he said: Who will look after my children? He ﷺ replied: Fire. I also like for you what the Messenger of Allah (ﷺ) liked for you ... )

Sahih Hadiths in Arabic (translation attempt : ... "Were it not that indeed the dogs are a nation from among the nations, definitely I would have ordered their killing, but kill the pure black one, for indeed, it is a devil" ...)

Muslim:2955a (1 bone (tail bone as per some other Hadiths) would not decay according to Sahih Hadith science)

كُنَّ إماءُ عمرَ رضيَ اللّٰهُ عنهُ يخدمنَنا كاشفاتٍ عن شعورِهِنَّ تضربُ ثديَّهنَّ

Translation attempt for Sahih Hadith mentioned above: "The slave women of Umar, happened to serve us, uncoverers of their hair, striking (or jiggling) their br**sts (due to their movement)."

Musannaf ibn Abi Shaibah: Hadith: 6382 (Sahih), 6383 (Sahih) (Umar struck a slave girl wearing a veil? (6382)... According to Umar, the jilbab is only for the free women and he kept hitting the head of a slave woman with a whip till she took it off her head? (6383))



Ibn Majah:1985 (From do not beat the female slaves of ALLAH to beat wives on the suggestion of Umar?)

Abu Dawud: 5138 (A woman was my wife and I loved her, but Umar hated her. He said to me: Divorce her, but I refused. Umar then went to the Prophet (ﷺ) and mentioned that to him. The Prophet (ﷺ) said: Divorce her.).

Bukhari:1304 (... `Umar used to beat with a stick and throw stones and put dust over the faces (of those who used to wail over the dead) ...)

Bukhari:3864. (... While `Umar was at home in a state of fear, there came Al-`As bin Wail As-Sahmi Abu `Amr, wearing an embroidered cloak and a shirt having silk hems. ...)

Bukhari:4518 and Muslim:1226i. (Umar's name concealed in both Sahih Bukhari and Sahih Muslim, while it is unanimously agreed that he was the person:
The Verse of Hajj-at-Tamatu was revealed in Allah's Book, so we performed it with Allah's Messenger (ﷺ), and nothing was revealed in Qur'an to make it illegal, nor did the Prophet (ﷺ) prohibit it till he died. But the man (who regarded it illegal) just expressed what his own mind suggested.

There was revealed the verse of Tamattu' in Hajj in the Book of Allah and the Messenger of Allah (ﷺ) commanded us to perform it. and then no verse was revealed abrogating the Tamattu' (form of Hajj), and the Messenger of Allah (ﷺ) did not forbid to do it till he died. So whatever a person said was his personal opinion.

Nasai:316. (... Umar said: As if I did not find water, I would not pray until I found water.' ...)

Sahih Hadith in Arabic. (Translation attempt for selected portion: From (on the authority of) Abu Hurairah, who said: Umar said to me: "O enemy of Allah and enemy of Islam, you have betrayed the wealth of Allah! ...")

Bukhari:4322. (... The Muslims (excepting the Prophet (ﷺ) and some of his companions) started fleeing and I too, fled with them. Suddenly I met `Umar bin Al-Khattab amongst the people ...)

Mishkat:1509. (...‘Umar b. al-Khattab prayed for rain by virtue of al-‘Abbas b. ‘Abd al-Muttalib, and said, "O God, we used to supplicate Thee by virtue of our prophet ﷺ and Thou didst give us water. We are now supplicating Thee by virtue of our prophet’s ﷺ uncle, so give us water.” He said that they were then given water.)

Sahih Hadiths in Arabic (Translation attempt: "I witnessed Uthman, during his sermon, ordering killing of the dogs and slaughtering of the pigeons.").

Bukhari:3104. (... The Prophet (ﷺ) stood up and delivered a sermon, and pointing to `Aisha's house (i.e. eastwards), he said thrice, "Affliction (will appear from) here," and, "from where the side of the Satan's head comes out (i.e. from the East).)

Muslim:2165c. Allegation that the Prophet ﷺ said these words to Aisha: يَا عَائِشَةُ لاَ تَكُونِي فَاحِشَةً

Ibn Majah: 3463 (‘The cure for sciatica is the fat from the tail of a Bedouin sheep (or wild sheep), which should be melted and divided into three parts, one part to be taken each day on an empty stomach.’)

Bukhari: 5096 ("After me I have not left any trial more severe to men than women.")


Sahih and related Hadiths in Arabic (Translation attempt for 1 such Hadith: "He ﷺ forbade sitting between the sunlight and the shade. He ﷺ said: 'seat of the shaytan.'")

الشَّيخُ والشَّيخةُ the old man and the old woman Hadiths and direct attack on The Quran (Click this link for the detailed set):
Some specific examples follow:
Ibn Majah (Labeled as Sahih: ...I have read it (in the Quran). “And if an old man and an old woman commit adultery, stone them both.” The Messenger of Allah (ﷺ) stoned (adulterers) and we stoned (them) after him.'”)
Malik's Muwatta: Book 41: Hadith 10
Sahih Hadith in Arabic

كانت سورةُ الأحزابِ توازي سورةَ البقرةِ فكان فيها: الشَّيخُ والشَّيخةُ إذا زنَيا فارجُموهما ألبتَّةَ

(Translation attempt: Surah al-Ahzab happened to be equivalent in length to Surah al-Baqarah, and so it happened to contain:
'(Translation attempt for the non-existent Ayah:)
'The old man and the old woman, if they commit adultery, then stone them both as a definitive punishment.'")

The various Sahih Hadiths can't even agree on what was the exact text of this so called Ayah or set of words that were part of The Quran according to them. Below, I quote the various Sahih Hadiths giving different texts. Click the text to view the Hadith.

الشيخُ والشيخةُ فارجُموهما البتَّةَ

الشَّيخُ والشَّيخةُ فارْجُموهما الْبتَّةَ بما قَضَيا مِنَ اللَّذَّةِ

الشَّيخُ والشَّيخَةُ إذا زَنَيا فارْجُموهما البَتَّةَ

الشيخُ والشيخةُ إذا زنيا فارجموهما بما قضيا من اللذةِ

الشيخُ والشيخةُ إذا زنيا فاجلِدوهما البتةَ بما قضيَا من اللذةِ

الشَّيْخُ والشَّيْخةُ إذا زَنيا فارْجُموهما البَتَّةَ نَكالًا مِن اللّٰهِ واللّٰهُ عَليمٌ حَكيمٌ

الشيخُ والشيخةُ إذا زَنَيا فارجُموهما البتَّة نكالًا من اللّٰهِ واللّٰهُ عزيزٌ حكيمٌ

إذا زنى الشيخُ والشيخةُ فارجُموهما البتَّةَ نكالًا منَ اللّٰهِ واللّٰهُ عزيزٌ حكيمٌ

Imagine! Sahih Hadiths don't even agree on the alleged and so called missing text of The Quran, and you want to use "or should I say blindly follow?" the same science of Hadith to allege 980 Turuq or variant readings of The Quran. To save this science of Hadith, will you claim that ALLAH sent 980 variant readings of The Quran to Prophet Muhammad ﷺ?

Contradictory and unacceptable Jewish Sahih Hadiths of Fingers: The Fingers are not specified as 1st, 2nd, 3rd, 4th and 5th in the Hadiths and the numbering is assigned for ease of sorting and understanding the contradiction.

Hadith	Finger 1	Finger 2	Finger 3	Finger 4	Finger 5
Bukhari: 7451	The heavens	The earth	The trees and the rivers	The rest of the creation
Bukhari: 4811	The heavens	The earths	the trees	The water and the dust	All the other created beings
Bukhari: 7414	The heavens	The mountains	The trees	All the creation
Bukhari: 7415	The heavens	The earth	The land	All the creation
Bukhari: 7513	The heavens	The earth	The waters and the land	All the creation
Muslim: 2786a	The heavens	The earths	The mountains and trees	The oceans and moist earth	the whole of the creation
Muslim: 2786c	The heavens	The earths	The trees and moist earth	the whole of the creation
Mishkat: 5524	The heavens	The earths	The mountains and trees	The water and soil	The rest of creation

Muslim: 1154a, Muslim: 1154b (Allegation that prophet Muhammad ﷺ ended his ﷺ fast)

Sahih Hadiths even allegedly abrogated Quranic Aayaat or Quranic text:
The Quran 2:284 is abrogated according to Bukhari: 4545 and Muslim:125, etc.

The Quran 2:184 is abrogated according to Muslim: 1145a, also see these Hadiths.

The Quran 25:68 or The Quran 25:70 is abrogated according to Muslim: 3023e

غَيۡرَ إِخۡرَاجٍ from The Quran 2:240 is abrogated according to Nasai: 3531.

وَٱلَّذِینَ یُتَوَفَّوۡنَ مِنكُمۡ وَیَذَرُونَ أَزۡوَٰجًا وَصِیَّةࣰ لِّأَزۡوَٰجِهِم مَّتَـٰعًا إِلَى ٱلۡحَوۡلِ غَیۡرَ إِخۡرَاجࣲۚ

from The Quran 2:240 is abrogated according to Nasai: 3544

Muslim:1820, Bukhari:3501, Bukhari:7140. (The Caliphate will remain among the Quraish even if only two persons are left (on the earth).)

Muslim:68. (The slave who fled from his master committed an act of infidelity as long as he would not return to him.)

Abu Dawud:5224. (Blasphemous allegation in Sahih Hadith: ... the Prophet (ﷺ) poked him under the ribs with a stick. He said: Let me take retaliation. He ﷺ said: Take retaliation. He said: You are wearing a shirt but I am not. The Prophet (ﷺ) then raised his shirt and the man embraced him and began to kiss his side. Then he said: This is what I wanted, Messenger of Allah! ﷺ)

Muslim:1106g. (Allegation of مباشرة during fasting in Sahih Hadith)

Shamail:130. (... Allah’s Messenger (Allah bless him and give him peace) went on speaking until we said: ‘If only he would keep silent! ...)

Abu Dawud:3106. (If anyone visits a sick whose time (of death) has not come, and says with him seven times: I ask Allah, the Mighty, the Lord of the mighty Throne, to cure you, Allah will cure him from that disease.)

Sahih and related Hadiths in Arabic, Another Sahih Hadith in Arabic (According to these Hadiths, cow milk is a cure for every disease).

Sahih and related Hadiths in Arabic, Sahih and related Hadiths in Arabic, Hasan Hadith in English. (“You should use senna and the Sannut, for in them there is healing for every disease, except the Sam.” It was said: “O Messenger of Allah, what is the Sam?” He said: “Death.” (One of the narrators) ‘Amr said: “Ibn Abu ‘Ablah said: the ‘Sannut is dill.” Others said: “Rather, it is honey that is kept in a skin (i.e., receptacle) used for ghee.”)

Sahih Hadith in Arabic (According to this Hadith, Black Myrobalan is a cure for every disease).

Sahih and related Hadiths in Arabic, Hasan Hadiths in English. (“If anyone has himself cupped on the 17th, 19th, and 21st, it will be a remedy for every disease.)

Sahih Hadith in Arabic on the criterion of (Sahih) Muslim (according to this Sahih Hadith, Whoever performs cupping on the seventeenth of the month, it will be for him a cure from every disease.).

Nasai:328. (... He ﷺ said: 'If the water is more than two Qullahs, it will not become filthy.'").

Muslim:1322c. (... When there was a person who was driving a garlanded sacrificial camel, Allah's Messenger (ﷺ) said to him: Woe to you; ride on it. He said: Messenger of Allah, it is a sacrificial animal, whereupon Allah's Messenger (ﷺ) said: Woe to you, ride on it; woe to you, ride on it.).

Bukhari:6162. (A man praised another man in front of the Prophet ﷺ. The Prophet (ﷺ) said thrice, "Wailaka (Woe on you) ! You have cut the neck of your brother!" ...).

Ibnmajah:172. (... "The Messenger of Allah ﷺ was in Ji'ranah and he ﷺ was distributing gold nuggets and spoils of war which were in Bilal's lap. A man said: 'Do justice, O Muhammed!' He ﷺ said: 'Woe to you! Who will do justice after me if I do not do justice?' 'Umar said: 'O Messenger of Allah! Let me strike the neck of this hypocrite!' The Messenger of Allah ﷺ said: 'This man has some companions who recite the Qur'an but it does not go any deeper than their collarbones. They will pass through Islam like an arrow passing through its target.'").

Bukhari:3443. (... Allah's Messenger (ﷺ) said, "Both in this world and in the Hereafter, I am the nearest of all the people to Jesus, the son of Mary. The prophets are paternal brothers; their mothers are different, but their religion is one.").

Muslim:28a. (... He who said:" There is no god but Allah, He is One and there is no associate with Him, that Muhammad ﷺ is his servant and His messenger, that Christ is servant and the son of His slave-girl and he (Christ) (is) His word which He communicated to Mary and is His Spirit, that Paradise is a fact and Hell is a fact," Allah would make him (he who affirms these truths enter Paradise through any one of its eight doors which he would like.).

Examples of Hadith labeled as Sahih despite an unknown man in the chain of narrators:
Ahmad: 19450 عَنْ رَجُلٍ from a man...? an unknown man, undeclared man, yet the Hadith is labeled as Sahih?

Also see :
Abu Dawud: 3477
Nasai: 2278
عَنْ رَجُلٍ Dorar.net search
عَنْ رَجُلٍ Hadithunlocked.com search

Many Sahih Hadiths are found in Sahih Bukhari and Sahih Muslim, in which:
'Abdur Rahman bin Harmaz al-A'araj
(who reportedly died in 117 AH)
allegedly narrated from:
Abu Hurairah
(who reportedly died in 59 AH)
i.e. Abu Hurairah reportedly died about 58 years before A'araj reportedly died, yet A'araj allegedly narrated many Hadiths from Abu Hurairah.
Examples of Sahih Bukhari and Sahih Muslim are as follows:
Sahih Bukhari examples
Sahih Muslim examples

Even a more serious example follows:
Multiple Sahih Hadiths are found in Sahih Bukhari and Sahih Muslim, in which:
Hamam bin Munabbih
(who reportedly died in 132 AH)
allegedly narrated from:
Abu Hurairah
(who reportedly died in 59 AH)
i.e. Abu Hurairah reportedly died about 73 years before Hamam reportedly died, yet Hamam allegedly narrated multiple Hadiths from Abu Hurairah.
How did Hamam bin Munabbih narrate Hadiths from Abu Hurairah when according to this timeline, even if Hamam bin Munabbih took all Hadiths from Abu Hurairah in the year of his death, even then Hamam would be at maximum 9 years old at that time.
Examples of Sahih Bukhari and Sahih Muslim are as follows:
Sahih Bukhari examples
Sahih Muslim examples

Ibn Majah, Kitab al-Sunan:
Ibn Majah: 369 and this critical issue noted from The Origins of Hadith: Traditional and Modern Perspectives! | Dr. Joshua Little
"Muhammad b. Bashshar related to us:
“Ubaydullah b. ‘Abd al-Majid related to us:
“Abd al-Rahman b. Abi al-Zinad related to us, from his father, from Abu Salamah, from Abu Hurayrah, who said:
“The Messenger of ALLAH (ﷺ) said:
"Cats do not invalidate the prayer, because they are one of the things that are useful in the house."
””””
Legend:

•     = Allegedly Ibn Majah's words
•     = Allegedly Ibn Bashshar's words
•     = Allegedly ‘Ubaydullah's words
•     = Allegedly Abu Hurayrah's words
•     = Allegedly Prophet Muhammad's ﷺ words

This critical issue is found in many so called Sahih isnads due to usage of عَنۡ which is usually translated in English in Hadiths as "from" and this is a vague word in isnad. See this example: Ibn Majah: 302: A Hadith labeled as Sahih with 5 عَنۡ i.e. instead of 5 separate persons independently making 5 link-points in the chain, 5 persons in the same single link-point. عَنۡ can be easily used for concealing the fact that the narrator didn't directly hear it from the particular narrator in the chain. Tadlees cannot be ruled out where عَنۡ is used, unless someone wants to blindly trust the particular narrator who allegedly used this word.

Variant Readings of The Sahih Hadiths or independent variant events for every difference in wording between the hadiths on the same event or issue etc.:
This issue may also be touched if work is resumed on DSHCCP. Unless Hadiths on the same issue or event or context are exactly and word by word the same, and since these people use certain words like said instead of using reportedly said, their only solution is to claim that every Hadith is unique and different, and even if there are 100 variations, they will have to allege 100 variant events for the same Hadith, because if they had really believed that the variations are due to human error of oral transmission, they should not have failed to defend prophet Muhammad ﷺ by using words like reported to have said this or something like this because attributing even 1 false word to him ﷺ without clarifying the lack of certainty can be a serious crime. For some variant hadiths like who served the honey? mentioned in DSHCCP project, contradiction cannot be resolved without either alleging repeat of the same issue again or so called 2 parallel universes (classic scholars didn't go to this length, but maybe modern celebrity scholars may start alleging this if I start presenting dozens of Sahih Hadiths on the same historical events but having differences in wording).

Both back to back and so called Sahih Hadiths: Muslim: 1474a and Muslim: 1474b describe an alleged event for which allegedly a Quranic Ayah Quran 66:1 was revealed. Now to defend the honor of Sahih Hadiths and the honor of Sahih Muslim, they will have to attack the honor of Prophet Muhammad ﷺ by alleging that he ﷺ repeated the refusal to take the honey in a similar situation that arose again, despite the Quranic Ayah. Or they will have to allege that these are 2 different universes and each event is from a different universe (totally baseless multiverse option but maybe celebrity scholars will resort to this to save Sahih Hadiths). In 1 Hadith regarding the mothers of the believers, Zainab served the honey, while in the 2nd Sahih Hadith, Hafsah served the honey. In 1 Sahih Hadith, Aisha and Hafsah participated in the plan and in the 2nd Sahih Hadith, Aisha, Sawdah and Safiyyah participated in the plan.

Hadith	Who served the honey	Who participated in the plan
Muslim: 1474a	Zainab	Aisha and Hafsa
Muslim: 1474b	Hafsa	Aisha, Saffiya and Sauda

Shia:

Al Kafi: Volume 8, Book 1, Chapter 55, Hadith 1 Earth and the alleged whale, water, rock, bull, mist?
55. Muhammad, from Ahmad, from Ibn Mahboub, from Jameel Bin Saleh, from Aban Bin Tabligh has narrated the following: Abu Abdullah (a.s) said, ‘I asked him (a.s) about the earth, which thing does it rest upon? He (a.s) said: ‘It is upon the whale’. I said, ‘So the whale, which thing does it rest upon?’ He (a.s) said: ‘Upon the water’. I said, ‘So the water, upon which thing does is rest upon?’ He (a.s) said: ‘Upon a rock’. I said, ‘So upon which thing does the rock rest upon?’ He (a.s) said: ‘Upon the horns of a bull’ I said, ‘So upon which thing does the bull rest upon?’ He (a.s) said: ‘Upon the mist’. I said, ‘So upon which thing does the mist rest upon?’ He (a.s) said: ‘This is how far knowledge of scholars is permitted (to reveal) and beyond this is straying’.
Scanned pages



Al Kafi: Volume 8, Book 1, Chapter 491, Hadith 1 and Al Kafi: Volume 8, Book 1, Chapter 490, Hadith 1 (Earth folds up during the end of the night?)

Al Kafi: Volume 6, Book 1, Chapter 6, Hadith 7, Al Kafi: Volume 6, Book 1, Chapter 6, Hadith 3, Al Kafi: Volume 6, Book 1, Chapter 6, Hadith 4 etc. (Going against verified Embryology and observation?)

Al Kafi: Volume 2, Book 3, Chapter 14, Hadith 28 and Muʿjam al-Aḥādīth al-Muʿtabara: Book 5, Chapter 6, Hadith 3 (Direct frontal attack on the Qur'an: Original Qur'an has 17000 Aayaat and not 6236 Aayaat?)

Al Kafi: Volume 2, Book 4, Chapter 15, Hadith 5 (Yawning is from shaytan and sneezing is from ALLAH ?)
Al Kafi: Volume 3, Book 3, Chapter 51, Hadith 2 (Sun rises and sets between the 2 horns of shaytan?)

Al Kafi: Volume 3, Book 1, Chapter 37, Hadith 6 (Dung of donkeys is not harmful?)

Al Kafi, Volume 5, Book 3, Chapter 28, Hadith 1.
’Be aware of marrying the people of al-Zanj, for they are a distorted creature.'

Muʿjam al-Aḥādīth al-Muʿtabara, Book 5, Chapter 6, Hadith 1. (Direct frontal attack on The Quran: Claim regarding The Quran according to which the content that is claimed is not found in The Quran).
The Qur’an came down as four fourths: A quarter concerning us, a quarter concerning our enemies, a quarter is Sunan (Precedents) and Amthāl (Similitudes), and a quarter is Farāʾiḍ (Obligations) and Aḥkām (Rulings)

Al Kafi, Volume 2, Book 3, Chapter 14, Hadith 4. (Direct frontal attack on The Quran: Claim regarding The Quran according to which the content that is claimed is not found in The Quran).
“The Holy Quran came in four parts: One fourth is about us (Ahl al-Bayt) one fourth about our enemies, one about traditions and axioms and one fourth about obligations and laws.”

Al Kafi, Book 4, Chapter 40, Hadith 1. (Non-existent Mushaf of Fatima).
...“With us there is the book (Mushaf) of Fatima (s.a.). What do they know what the Mushaf of Fatima is?“ He (a.s) said, “The Mushaf of Fatima is three times bigger than your Quran. There is not even a single letter therein from your Quran.” ...

Al Tawhid, Book 2, Chapter 12, 28:88. (Extreme blasphemy!)
“We are the Face [wajh] of Allah, which does not perish.”

Al Kafi, Volume 2, Book 1, Chapter 2, Hadith 1.
...Allah, the Majestic, the Glorious, before creating the creatures said, ‘Be a sweet water so I create from you My paradise and people who obey My commands. Be very salty water; from you I create My fire and those who disobey Me.’ He then commanded them to mix and from this the believers give birth to unbelievers and the unbelievers give birth to the believers. Then He took a clay from the surface of the earth and kneaded it very strongly whereby they (children of Adam) appeared as particles crawling about. He then said to the people of the right hand, ‘To paradise (you go) in peace.’ To the people of the left hand He said, ‘To the fire (you go) and I am not concerned.’ He then commanded a fire that began to blaze and He said to the people of the left hand, ‘Enter therein.’ They then were frightened thereby. He then said to the people of the right hand, ‘Enter the fire.’ They then entered therein and He said, ‘O fire be cool and peaceful.’ The fire became cool and peaceful. The people of the left hand then said, ‘O Lord forgive us and reduce our burden.’ The Lord said, ‘I have reduced it for you. Enter.’ They went but were afraid of it. It was there that obedience and disobedience came to take place. Thus, these will not be able to become of those and they will not be able to become of these.’”

Al Kafi, Volume 5, Book 3, Chapter 62, Hadith 2. (S*x with 9 year old)
"If a man marries a maid while she is still young, he should not have s*x with her until she reaches the age of nine years."

Al Kafi, Volume 5, Book 3, Chapter 107, Hadith 5.
“I once asked abu ‘Abd Allah (a.s), ‘When is a girl not considered a child? Is it a girl who is six or seven years old?’ He (the Imam) said, ‘No, a nine-year-old girl is not considered a child and all of them are unanimous that a girl who is nine years old is not considered a child unless there is weakness in her reason, otherwise, when she becomes nine years old she becomes mature.’”

Muʿjam al-Aḥādīth al-Muʿtabara, Book 2, Chapter 15, Hadith 4.
... the threshold for a woman’s pubescence is nine years.

Al-Kafi, Volume 7, Book 1, Chapter 39, Hadith 6.
... ‘When a boy become thirteen years old his doing good deeds are written for him as well as bad deeds for which he will be punished. When a girl becomes nine years old it also is the same because she experiences Hayd (menses) when she is nine years old.”

Al-Kafi, Book 4, Chapter 11, Hadith 5. (Blasphemous allegation).
“O son of Abi Ya'fur, indeed Allah is One, unique in His Oneness. He alone issues His command. He created a creation and appointed and measured them for that command (Amr, task). So, we, O son of Abu Ya‘fur, are that creation. We are the authority of Allah among His servants, the treasurers of His knowledge, and the guardians of it.”

Al-Kafi, Book 4, Chapter 11, Hadith 2. (Blasphemous allegation).
“By Allah, we are the treasurers of Allah in His heavens and on His earth, not over gold or silver, but over His knowledge.”

Al-Kafi, Book 2, Chapter 3, Hadith 4. (Calling Non-Shias as scum?)
"People become of three groups: Scholars, students [of knowledge] and scum. We are the scholars, our Shi'a are the students and the rest of the people are scum."

Al-Kafi, Volume 5, Book 3, Chapter 187, Hadith 3. (Shia Sahih Hadith making an extremely perverted claim hinting that a type of perverted individuals are perverted due to a perverted organ)

Al-Kafi, Volume 5, Book 3, Chapter 54, Hadith 3. (Marriage without witness legal?)
...“About the case of a man who marries without witness, abu ‘Abd Allah (a.s), has said, ‘It is not unlawful.’”

Al-Kafi, Volume 5, Book 3, Chapter 58, Hadith 2.(Grandfather of the girl decides who she marries in case of conflict with the father of the girl?)
... ‘If a man gives in marriage his granddaughter to a man, it is binding upon his son and his son also can give her in marriage.’ I then asked, ‘What happens if her father likes one man and her grandfather prefers another man?’ He (the Imam) said, ‘Grandfather has greater priority.’”

Al-Kafi, Volume 5, Book 3, Chapter 61, Hadith 1. (Marrying off small children not forbidden and only concern shown was failure to develop loving relationships?)
“It was once said to abu ‘ Abd Allah, or abu al-Hassan (a.s), ‘We give our children in marriage when they are small children.’ He (the narrator) has said that he (the Imam) said, ‘If they are given in marriage when they are small, they may fail to develop loving relationships.’”

Al-Kafi, Volume 5, Book 3, Chapter 94, Hadith 1. Shia attempt to link the perverted temporary marriage to The Quran 4:24
... “In response to my question before abu Ja’far (a.s), about al-Mut‘ah (advantageous marriage), he (the Imam) said, ‘It is mentioned in al-Quran, “If you marry them for al-Mut‘ah (advantageous marriage) you must pay their dowries. There is no harm if you reach an understanding among yourselves about mahr (the dowry). Allah is All-knowing and All-wise.’”” (4:24)

Al-Kafi, Volume 5, Book 3, Chapter 95, Hadith 3. (Have as many perverted temporary marriages as you like?)
...“I once asked him (the Imam) (a.s), ‘How many is lawful for al-Mut‘ah (advantageous marriage)?’ He (the Imam) said, ‘It is as many as you wish.’”

Al-Kafi, Volume 5, Book 3, Chapter 182 , Hadith 2. (Forbidden act not forbidden?)
I asked, ‘Can a man come to his wife in her ****?’ He (the Imam) said, ‘It is up to him.’ I then asked, ‘Do you do so?’ He (the Imam) said, ‘No, we do not do so.’”

Al-Kafi, Volume 5, Book 3, Chapter 190 , Hadith 19. (Strange interpretation of ghaleez?)
“I once asked abu Ja‘far (a.s), about the words of Allah, most Majestic, most Glorious, ‘. . . We took from you a ghaliz (thick) pledge and oath from you.’ He (the Imam) said, ‘The pledge or oath refers to the term by which marriage is declared and ‘ ghaliz ’ (thick) refers to the liquid that flows from man to woman.’”

Al-Kafi, Volume 5, Book 3, Chapter 171 , Hadith 3. (Veil not required with castrated people?)
... I then asked, ‘Is veil necessary the free ones before them (castrated) ones?’ He (the Imam) said, ‘No, it is not so.’”

Some more problematic Hadiths continue below:

Al Kafi: Book 4, Chapter 29, Hadith 6.
... "All the deeds are presented before the Messenger of Allah ﷺ, both good and bad."

Al Kafi: Book 4, Chapter 43, Hadith 3.
... “Would we not receive additional (knowledge) we would diminish (in knowledge).” The narrator has said that he asked the Imams (a.s) “Do receive additional something that the Messenger of Allah ﷺ does not know?” The Imam (a.s) said, “The fact of the matter is that when that happens, it is presented to the Messenger of Allah ﷺ then to the Imams and then it reaches us.”

Al Kafi: Book 4, Chapter 44, Hadith 4.
... “Allah, the Most Holy, the Most High, has two kinds of knowledge. One kind of knowledge is that which no one knows except He.
The other kind is that which He has taught to the His angels and His messengers. Whatever His angels and Messengers have learned we know it.”

Al Kafi: Book 4, Chapter 45, Hadith 1.
... “Do you know al-Ghayb (the hidden facts)?” The Imam (a.s) said, “abu Ja‘far (a.s) has said, ‘It opens to us then we know it and it is withheld from us then we do not know.” The Imam (a.s) then said, “It is the secret of Allah, the Most Holy, the Most High, who has secretly given to Jibril and Jibril has secretly given to Muhammad (s.a.) and Muhammad (s.a.) has secretly given to whoever Allah wished.”

Al Kafi: Book 4, Chapter 50, Hadith 1.
... "The extent of our knowledge is based on three categories: past, present, and future. As for the past, it is explained; as for the present, it is recorded; and as for the future, it is a whisper in the hearts and a knocking in the ears, and this is the best of our knowledge. There is no prophet after our prophet ﷺ."

Al Kafi: Book 4, Chapter 55, Hadith 1.
... The foremost group is the messengers and the people of special status with Allah among His creatures. Allah has placed in them five spirits and has supported them with the Holy Spirit. ...

Al Kafi: Book 4, Chapter 56, Hadith 3.
... “I asked abu ‘Abdallah (a.s) about the words of Allah, the Most Holy, the Most High. “They ask you about the Spirit. Say, “The Spirit comes by the command of my Lord. . .” (17:85). The Imam (a.s) said, “He is a creature greater than Jibril and Mika’il. He was with the Messenger of Allah and he is present with the Imams. He is from the realm of the angels.”

Al Kafi: Book 4, Chapter 101, Hadith 1.
... “I heard abu Ja‘far (a.s) say, ‘No one of the people has anything true with him, or correct nor does anyone of the people judge with truth except by means of what is made available from Ahl al-Bayt (members of the family of Prophet Muhammad). When the affairs grow branches and scatter chaotically the mistake would be from them and the correct solution from Ali (a.s).”

Al Kafi: Book 4, Chapter 101, Hadith 2.
... The Imam (a.s) said, “No one has any piece of knowledge of anything that has not come through Amir al-Mu’minin (a.s) People may go wherever they may like, however, by Allah, the truth comes from no where else except from here, he pointed out with his hand towards his house.”

Al Kafi: Book 4, Chapter 101, Hadith 3.
... ‘Easternize or westernize you two will find not find correct knowledge except that which has come to light through Ahl al-Bayt (members of the family of Prophet Muhammad ﷺ).”

Al Kafi: Book 4, Chapter 101, Hadith 4.
... “ Abu Basir said to me, ‘Al-Hakam ibn ‘Utayba is of those people about whom Allah has said, “Some people say, “We believe in God and the Day of Judgment,” but they are not true believers.” (2:8) Al-Hakam may easternize or westernize, he, by Allah, will not find the true knowledge in no other source except from Ahl al-Bayt to whom Jibril came (with knowledge).”

Al Kafi: Volume 2, Book 1, Chapter 109, Hadith 3.
... “There is no believer but that his heart inside him has two ears. ...

Al Kafi: Volume 6, Book 2, Chapter 51, Hadith 1.
... “I once asked him (the Imam) (a.s), about the divorce of a boy who is not mature yet, and his charity. He (the Imam) said, ‘If he divorces according to Sunnah and places charity in the proper place where it rightly belongs, it is not unlawful and it is permissible.’”

Al Kafi: Volume 6, Book 5, Chapter 52, Hadith 1.
... “Abu al-Hassan, al-Rida’ (a.s), has said, ‘Nothing more useful enters the stomach of one suffering from Tuberculosis than bread of rice.’”

Al Kafi: Volume 6, Book 5, Chapter 57, Hadith 2.
... He (the Imam) said, ‘Had Allah, most Majestic, most Glorious, considered anything more revered than sheep He would have presented it instead (of the ram) as ransom for Ismail (a.s).’”

Al Kafi: Volume 6, Book 5, Chapter 101, Hadith 8.
... “Abu ‘Abd Allah (a.s), has said, ‘If one eats a grain of pomegranate it makes the Satan of temptation sick for forty days.’”

Al Kafi: Volume 6, Book 5, Chapter 101, Hadith 10.
... ‘You must eat sweet pomegranate. Every grain that reaches the stomach of a believing person; it abolishes the illnesses and extinguishes the temptation of Satan thereof.’”

Al Kafi: Volume 8, Book 1, Chapter 54, Hadith 1.
... Buy one Sa’a of wheat, then lie down on your back and scatter it upon your chest a scattering and say, ‘Our Allah (azwj)! I hereby ask You (azwj) by Your (azwj) Name which the restless (Al-Muztar i.e. Al-Qaim (a.s)) asks You (azwj) to Remove the adversities, and Enable him (a.s) in the earth and Make him (a.s) as Your (azwj) Caliph upon Your (azwj) creatures, and send greetings upon Muhammad ﷺ and upon the People (a.s) of his ﷺ Household, and Cure me from my illness’. Then sit straight and gather the wheat which is around you and say the like of that (again) and distribute one Mudd by one Mudd to each of the poor and say the like of that (again)’. Dawood said, ‘I did the like of that and I was as if I had been disentangled from a knot, and more than one person did that, so they all benefitted by it’.

Al Kafi: Volume 8, Book 1, Chapter 63, Hadith 1.
Hadith of Winds?

Al Kafi: Volume 8, Book 1, Chapter 68, Hadith 1.
... So Allah (azwj) Created the Heavens from that smoke, and Created the earth from the ash. Then the water, and the fire, and the wind quarrelled. So the water said, ‘I am the greatest army of Allah (azwj)’, and the wind said, ‘I am the greatest army of Allah (azwj), and the fire said, ‘I am the greatest army of Allah (azwj). So Allah (azwj) Mighty and Majestic Revealed unto the wind: “You are My (azwj) greatest army’.

Al Kafi: Volume 3, Book 1, Chapter 2, Hadith 2.
... “I once asked abu ‘Abd Allah (a.s), about a water which dogs lick and in which animals urinate and people take baths after s*x**l activities. He (the Imam) said, ‘If its quantity is one Kur, then such things cannot make it unclean.’”

Al Kafi: Volume 8, Book 1, Chapter 300, Hadith 1.
... Abu Ja’far (a.s) said to me one night whilst I was in his (a.s) presence, and he (a.s) looked towards the sky. He (a.s) said: ‘O Abu Hamza! This is a dome of our father Adam (a.s), and Allah (azwj) has thirty-nine others (similar ones) for those creatures who have not disobeyed Allah (azwj) even for the blink of an eye’.

Al Kafi: Volume 8, Book 1, Chapter 230, Hadith 1.
... ‘The man drinks the medicine, and cuts the vein, and perhaps it benefits him and perhaps it kills him’. He (a.s) said: ‘He can cut and he can drink’.

Al Kafi: Volume 8, Book 1, Chapter 578, Hadith 1.
... ‘The Rasool Allah ﷺ said: ‘There is no one from the children of Adam (a.s) except that there are two veins within him. A vein in his head which incites the leprosy, and a vein in his body which incites the vitiligo. So if the vein in the head gets incited, Allah (azwj) Mighty and Majestic Makes the flu to overcome it until the illness flows out from it. And if the vein which is in the body gets incited, Allah (azwj) Makes it to be overcome by the abscesses until the illness flows out from it. So if one of you sees the flu and abscesses, so he should Praise Allah (azwj) Mighty and Majestic for the health’. And he (a.s) said; ‘Flu has origin in the head’.

Al Kafi: Volume 8, Book 1, Chapter 299, Hadith 1.
... ‘In the Paradise is a river on banks of which are Houries are thriving. So if the Believer passes by one of them, and she pleases him, he uproots her (takes her away). So Allah (azwj) Mighty and Majestic Implants another one in her place’.

Al Kafi: Volume 8, Book 1, Chapter 301, Hadith 1.
... A man came up to Abu Abdullah (a.s), so he said to him, ‘May I be sacrificed for you. This here (the sky) is the dome of Adam (a.s)?’ He replied: ‘Yes. By Allah, there are numerous domes. Indeed, behind this West of yours are thirty-nine (others) in the West, white lands filled with creatures illuminated by its light. They have never disobeyed Allah, the Mighty and Majestic, even for the blink of an eye. These creatures are not aware of the creation of Adam, but they are dissassociating themselves from so-and-so and so-and-so (Abu Bakr and Umar)’.

Muʿjam al-Aḥādīth al-Muʿtabara: Book 5, Chapter 9, Hadith 3. (Direct attack on The Quran: Allegation that عَلَى الرَّسُولِهِ is the correct recitation instead of what is mentioned in The Quran 9:40 i.e. عَلَيۡهِ)
... “Then Allah sent down His Sakina upon His messenger and strengthened him with hosts you did not see” (9:40). I (i.e. Ibn Fadhal) said: Like this? He (i.e. the Imam) said: This is how we recite it and this is how it came down.

Muʿjam al-Aḥādīth al-Muʿtabara: Book 5, Chapter 9, Hadith 7. (Direct attack on The Quran: Allegation that ذُو عَدۡلٍ مِّنۡكُمۡ is the correct recitation instead of what is mentioned in The Quran 5:95 i.e. ذَوَا عَدۡلٍ مِّنۡكُمۡ)
... who said: I recited in the presence of Abi Abdillah عليه السلام “Dhawa Adlin minkum -> two just men among you” (5:95). So he said (it should be): “Dhu Adlin Minkum -> a just man among you”. This is among that which the scribes made a mistake in.

Muʿjam al-Aḥādīth al-Muʿtabara: Book 5, Chapter 9, Hadith 1.
... A man recited for Abi Abdillah عليه السلام - while I was listening - Huruf (wordings) from the Qur’an which are not how the people (masses) recite. So Abu Abdillah عليه السلام said: Desist from this recitation! Recite the way the people recite. Until Qaim rises, so when the Qaim عليه السلام rises he will recite the Book of Allah Mighty and Majestic following its true bounds and he will bring out the Codex which Ali عليه السلام had written down.

Muʿjam al-Aḥādīth al-Muʿtabara: Book 5, Chapter 5, Hadith 9.
... If al-Ḥamd were recited upon a dead body seventy times and the soul is returned into it (i.e. the dead body) that would not be surprising.

Muʿjam al-Aḥādīth al-Muʿtabara: Book 5, Chapter 5, Hadith 12.
... Whoever prays Ṣalāt al-Fajr (the dawn prayer) and then recites Qul Huwa l-Llāhu Aḥad eleven times - no sin will follow this on that day, though the Devil’s nose be soiled (i.e. though the Devil be humiliated because he will try to persuade one to sin but will not succeed however much he tries).


Also see Appendix 6 for some more Shia Hadiths.

Ibadis:
Musnad al-Rabi' English translation PDF for usage in this project, unless a better version of the book found.
Another edition of the same book is Musnad al-Rabi' English translation. PDF referred to and linked with the below Hadiths is from the 2nd PDF uploaded, but the text quoted with the Hadiths is from the 1st PDF referred to at the beginning of this section on the Ibadi Hadiths.
Both the English versions have formatting issue, inshaALLAH, when work is resumed on DSHCCP, I may use an Arabic edition to find the Hadiths.

Note that archive streaming pages are not displaying the correct page numbers. To view the same Hadith in the PDF, download the PDF Musnad al-Rabi' English translation and then go to the PDF page I mention directly or mention with the link I gave with the Hadith.

Whoever refuses to pay the tithe deserves the death penalty?
344- Abū 'Ubayda narrated, from Jābir 'Ibn Zayd, from 'Ibn 'Abbās, that the Prophet, ﷺ, said: "Whoever refuses to pay the tithe deserves the death penalty”
Hadith 340, page 684, PDF page 479.

Allegation that The Prophet ﷺ divorced a woman for never falling ill?
539- 'Abū 'Ubayda narrated from Jābir that 'Ibn 'Abbās, said: The Prophet, ﷺ, married a woman called 'Amra. He divorced her immediately, even before consummating the marriage because her father had said she never fell ill. So the Prophet, ﷺ, said: "This woman has no good with Allah." Then he divorced her.
Hadith 533, page 379, PDF page 257

Access to paradise forbidden to the woman not jealous of her husband?
1, 752- Ar-Rabī' 'Ibn Ḥabīb said: Jābir 'Ibn Zayd, reports that the Prophet, ﷺ, said: "Access to paradise is forbidden to the man who affects a feminine behavior, to the cuckold, to the woman who affects a masculine behavior, and to the woman who is not jealous of her husband”.
Hadith 743, page 493, PDF page 337

Kill the snakes - war declared against snakes - one refusing to kill them for fear of revenge is unfaithful?
2, 753- The Prophet, ﷺ, said: “Kill the snakes, both large and small. We will no longer make peace with them since we declared war on them. Anyone who refuses to kill them for fear of revenge is unfaithful”.
Hadith 744, page 494, PDF page 338.

Non-existent surahs: The Psalms (of David), the Gospel and the Pentateuch - the best Surahs of The Quran according to Ibadi Hadith?
70, 821- Jābir also reported that ‛Uqba 'Ibn ‛Āmir Al-Juhanī said: The Prophet, ﷺ, presided over us once, at the sunrise prayer reciting the two preserving suras . Then he said: "O ‛Uqba, these two suras are the best among the suras of the Qur'an, the Psalms (of David), the Gospel and the Pentateuch". ‛Uqba added that some people claim that these two surahs are not part of the Quran. By this, they utter lies and become guilty of sins.
Hadith 810, page 521, PDF page 358.

The following Ibadi Hadiths copied from:
Al Jami al Sahih, musnad Ar-Rabī' – English translation.
Note that the below page numbers may change if the owner edits the document:
Page 3: 14- '... the Prophet, ﷺ, was one day gathered together with his companions when he quoted a Ḥadīth saying: "That is the time when the Qurān will be abrogated.”
Then a man like an Arab said: “O Messenger of Allāh ﷺ, what is abrogation and how is it abrogated?” He said: “It takes away its people, and there remain men who are like the Bughāth.” Al-Rabi’ said: The Bughāth are the vilest of birds.

Page 27: 159- 'Abū 'Ubayda narrated from Jābir 'Ibn Zayd that the Prophet, ﷺ, said: "The amount of two qullahs (jars) of water that is not made impure by anything”. It is said in another version: “When the volume of water is equal to the capacity of two jars, nothing can alter its purity”.

Page 32: ...the mother of the believers commanded her servant 'Abū Yūnus to transcribe the Qurān for her. ‘Aisha asked him, that once he reached the verse (Perform your prayers diligently as well as the middle prayer…), to inform him. When he reached the verse and she told him, she dictated it to him: (Perform your prayers diligently, as well as the middle prayer which is the afternoon prayer (Al-'Aṣr), and Rise up to Allāh in all devotion. She added: "I heard it like that from the Prophet, ﷺ"
Note that which is the afternoon prayer (Al-'Aṣr) alleged in this Hadith is not found in The Quran.

Page 113: 651- ... the Prophet, ﷺ, said: "The fever comes from the fire of hell, cool it with water”.

Page 123: 711- ... the Prophet, ﷺ, said: "The soul of the faithful turns into a bird that lives on the trees of paradise until Allāh restores his body to him, on the day of Resurrection”.

Page 128: 748- ... Thereupon, the Prophet, ﷺ, become extremely angry, the anger I have never seen before; then he said, “O so and so, and so and so! Go find him and if you catch him, kill him and then burn him”. Then he continued: “I do not see you finding him except you have been spared (of killing) him”. ‛Abd Allāh 'Ibn 'Abī Jad‛a had, in fact, gone out on a night when it was raining a lot, in order to satisfy a need. Then, a snake bit him causing his death. So the two messengers burned him. This is why - concluded (‛Abd Allāh 'Ibn Al-Ḥārith) -, that the Prophet, ﷺ, had said: "Whoever lies about me intentionally, let him take his seat in the Fire".

Page 136: ... 50, 801- He added that the Prophet, ﷺ, besieged the people of a fortress, and a woman was standing and exposing her private parts to the Prophet, ﷺ, while participating in combat. So the Prophet, ﷺ, ordered the archers to shoot at her, and Sa'd 'Ibn Al-Waqqās took aim and did not miss. She fell from the fortress dead.

Page 137: 57, 808- The Prophet, ﷺ, said: “There is no disbelief except that its key is the denial of predestination”.

Page 140: 73, 824- 'Ibn 'Abbās said that the Prophet, ﷺ , said: "If anyone were to be saved from the torment of the grave, Sa‛d 'Ibn Mu ‛āẓ would be saved from it, and the grave squeezed him so tightly that his ribs cramped within him.”

75, 826- The Prophet ﷺ said: “Whoever dies on Friday is protected from the punishment of the grave”.


More Hadiths for Part 3: Preview - Sahih Hadith and Non-Sahih Hadith having same or similar content
This totally destroys the standard celebrity scholar Sahih Hadith narrative. Here are 2 possible scenarios for each such case, both equally destroying the celebrity scholar narrative:
1. Prophet Muhammad ﷺ actually said or said something like what is mentioned in the Sahih Hadith and the Da'eef Hadith, and by labeling the reported saying as Da'eef, his ﷺ actual allegedly reported saying got labeled as Da'eef.
or
2. Prophet Muhammad ﷺ did not actually say or say something like what is mentioned in the Sahih Hadith and the Da'eef Hadith, and by labeling the reported saying as Sahih, something he ﷺ never said got labeled as Sahih.

Behold some examples below:

Additional references for the Hadith set already included in the PDF.

نهى رَسُولُ اللّٰهِ صلَّى اللّٰهُ عليه وسلَّمَ عن التَّرَجُّلِ إِلَّا غِبًّا

Hadiths labeled as Sahih
Hadiths labeled as Da'eef

Some additional examples, not yet included in the PDF, as no funding offer received yet to resume work on the DSHCCP PDF so far.

لا طاعة لمخلوق في معصية الخالق

Hadiths labeled as Sahih or Hasan etc.
Hadiths labeled as Non-sahih
Specific Hadiths : Labeled Sahih vs Labeled Da'eef

لا يُسأَلُ الرَّجُلُ فيما ضرَبَ امْرَأتَه

Hadiths labeled as Sahih or Hasan etc.
Hadiths labeled as Non-sahih
Specific Hadiths : Labeled Sahih vs Labeled Da'eef

السلطانُ ظِلُّ اللّٰه في الأرض فمَن أكرَمَه أكرمَه اللّٰهُ ومَن أهانَه أهانه اللّٰهُ

Hadiths labeled as Sahih or Hasan etc.
Hadiths labeled as Non-sahih
Specific Hadiths : Labeled Sahih vs Labeled Da'eef

Appendix 4 : Acts of worship and The Quran, Sunnah, Hadith etc. only from the possible scenario of not being fully compliant to The Quran or agreed upon teachings or rules of Islam:

i. Logical, Practical or Matn-wise preferable Sahih Hadiths practically rejected even by most Ahl e Hadith and Salafees of today:
bukhari:6265.
In Tashahhud during every Salaah, addressing prophet Muhammad ﷺ in the 2nd person along with the word used in calling arrangements i.e. أَيُّهَا is preferred by most of their celebrity scholars and majority or almost all their masses, instead of اَلسَّلَامُ عَلَى النَّبِيِّ which is the solution for avoiding this issue as suggested in this Hadith. Ahl-e-Hadith scholar sheikh al-Albani argued more forcefully that the third-person address i.e. اَلسَّلَامُ عَلَى النَّبِيِّ is the correct Sunnah to follow after the Prophet's ﷺ death, based on the direct report of a companion's action. Some concluded that the reasons for defending the 2nd person address like "the one offering the Salaah is merely repeating or reciting a saying and is not saying these words from his behalf, or that angels actually deliver this directly addressed message to Prophet Muhammad ﷺ" were not strong enough. They felt that addressing anyone in the 2nd person in an act of worship was problematic, regardless of the justification.

There is not even any Sahih Hadith that claims these words were Said by ALLAH or anyone else for prophet Muhammad ﷺ that we can have an excuse for repeating them as quotation, and the views of scholars like Ibn Taymiyyah as mentioned below makes one even more cautious of not even getting close to the risk of (knowingly or unknowingly) attempting or trying calling or addressing prophet Muhammad ﷺ in 2nd person in an act of worship like Salaah.

The following screenshots have been taken from page 67 and 68 of The Prophet's PRAYER sallaallaahu 'alaihi wasallam described from the beginning to the end as though you see it by Shaikh Muhammad Naasir-ud-Deen Al-Albaani. (Translated by: Usama ibn Suhaib Hasan).







Also see the following hadiths based on which, the recommended statement for us is:

اَلسَّلَامُ عَلَى النَّبِيِّ

Malik's Muwatta Hadith.
Sahih Hadith in Arabic.
Sahih Hadith in Arabic.
Sahih Hadith in Arabic.
Sahih Hadith in Arabic.
Sahih Hadith in Arabic.
Sahih Hadith in Arabic.
Sahih Hadith in Arabic.
Sahih Hadith in Arabic.

In Volume 4 Page 374 (old edition) of مجموع الفتاوى by Ibn Taymiyyah, he defends a blasphemous claim:
See this page or this page or this page
.


Translation attempt for selected portions:
"... When this has become clear, then the esteemed scholars and His accepted awliyaa., have already narrated: that Muhammad, the Messenger of Allah ﷺ, his ﷺ Maintaining-Lord will seat him ﷺ on the Throne with Him. This was narrated by Muhammad ibn Fudayl, from Layth, from Mujahid, in the exegesis of:

عَسَىٰۤ أَن یَبۡعَثَكَ رَبُّكَ مَقَامࣰا مَّحۡمُودࣰا ۝٧٩

The Quran 17:79.
and this has been mentioned through other ways (chains of transmission), both raised [to the Prophet ﷺ] and not raised.
Ibn Jarir [al-Tabari] said: And this is not a contradiction to that which is widespread in the hadiths — that the Praised Station, it is the Intercession, by the consensus of the Imams from all who profess Islam and claim it. No one says: 'His ﷺ being seated on the Throne is an unrecognized matter.' Indeed, the fact is, it was only denied by some of the Jahmiyyah, and its mention in the exegesis of the Ayah is not an unrecognized matter..."

Ibn Taymiyya's defense of blasphemous claim ends above.


Appendix 5 (Some notes and observations on the Science)
The following section has been copied from page 6,7 and 8 from Principles of Hadith Sciences Explanatory Notes on Ibn Hajar’s Nukhbat al-Fikar Based on Lectures of Sh. Yusuf ibn Sadiq al-Hanbali
Sound Reports (Ṣaḥīḥ)

1. These are āḥād (mashhūr, ‘azīz, gharīb) reports that fulfill the following five criterias:
   1. All of the narrators in the chain are upright in their religion
      1. This means those who have the following traits:
         1. They avoid major sins
         2. They abstain from persisting in minor sins
         3. They do what the people accept and require in their custom
         4. They avoid what the people hate and despise in their custom
   2. All of the narrators are precise (ḍabṭ) in their memorization
      1. Meaning they do not make any effective changes to the hadith
         1. They transmit it precisely through either meaning or wording
      2. They can be considered precise due to their memorization or because they write it down. It is best to have both
   3. The chain of narrators is continuously connected without interruption
      1. It must be logically possible for the narrators in the chain to have met, for example, if a narrator was born years after the death of the one from whom he is transmitting the hadith, then this would not be accepted
   4. The report must be free of any hidden defects
      1. This is when a report appears to be fine and reliable to an untrained eye, however, it contains weaknesses. The weakness in the report can be seen through investigating it
      2. This is a separate subject studied by itself under sciences of hadith and requires its own specialization
      3. Ex: there is a report that has two chains with the exact same narrators, however, one is disconnected while the other is connected. A novice may look at this and just blindly accept the connected chain and ignore the disconnected one, however, after closer investigation it would have been clear that someone made a mistake in the connected chain. Therefore, the report does not have a connected chain
   5. It is not an anomalous (shādh) report
      1. According to Ibn Hajar, this is when a reliable narrator transmits a report which contradicts one transmitted by someone more trusted than him
         • Ex: when an average acceptable narrator contradicts one of the giants in hadith scholarship
      2. Some scholars differ and define this as when a weak narrator transmits a report which contradicts one transmitted by a reliable one
2. When a report meets all of the above five conditions, then it is considered ṣaḥīḥ by itself. The degree of ṣaḥīḥ in a report varies according to the variations in the above five conditions. The following order is generally accepted by the vast majority as the degree of ṣaḥīḥ from the most sound to the least:
   1. Those reports mentioned in Bukhari and Muslim both
   2. Those reports mentioned in Bukhari alone
   3. Those reports mentioned in Muslim alone
   4. Those reports that meet the criteria of Bukhari and Muslim both but are not mentioned by them in their books
   5. Those reports that meet the criteria of Bukhari alone but was not mentioned by him in his book
   6. Those reports that meet the criteria of Muslim alone but was not mentioned by him in his book
   7. Those reports authenticated but do not meet the requirements of Bukhari or Muslim

Quote ends above, now focus again on:
It must be logically possible for the narrators in the chain to have met, for example, if a narrator was born years after the death of the one from whom he is transmitting the hadith, then this would not be accepted
Wait a minute...! It comes down to logical possibility only for such a strong attribution, i.e. being in the same time era? What about proof of an actual physical meeting or meetings? What about proof that the alleged Hadith was transferred from 1 person to the other in this meeting?

Based on the above quoted text, how can any person ascertain and guarantee that the one he labeled as a trustworthy narrator fulfilled all the following:
That he avoided major sins, abstained from persisting in minor sins, did what the people accepted and required in their custom, avoided what the people hated and despised in their custom, was precise in his memorization, he did not make any effective changes to the hadith and transmitted it precisely through either meaning or wording. Moreover, he can be considered precise due to his memorization or because he wrote it down. It is best to have both.

The following text has been copied from PDF pages 16 and 17 of Chosen Thoughts on the Nomenclature of Hadith Specialists - Ibn Hajar
Forms of Conveyance

The forms of conveyance are:

1. "Sami`tu" (I heard)
2. and "haddathani" (he narrated to me)
3. then "akhbarani" (he reported to me)
4. and "qara'tu `alayhi" (I read to him)
5. then "quri'a `alayhi wa-ana asma`u" (it was read to him while I heard)
6. then "anba'ani" (he informed me)
7. then "nawalani" (he put into my hands)
8. then "shafahani" (he told me verbally)
9. then "kataba ilayya" (he wrote to me)
10. then "`an" (from) and the like

• The first two are for someone who heard the shaykh verbatim one-on-one. If pluralized then [he heard] with someone else. The first is the most explicit and is the highest-ranked in hadith dictation.
• The third and fourth are for someone who read [to the shaykh] while alone. If the plural is used it is like the fifth.
• Informing [the sixth] is synonymous with reporting [the third]. However, in the custom of the later generations it is for authorization (ijaza), like `an [from].
• The indecisive-transmission terminology [`an`ana i.e. "from so-and-so, from so-and-so"] of contemporaries is understood to be direct audition unless from a camouflaging reporter (mudallis). It is said that a condition is that the meeting of the said contemporaries be positively proven, even if only once; it is the preferred opinion (mukhtar).
• They used mushafaha for an oral authorization and mukataba for a written authorization [with the late scholars].
• For the authenticity of munawala, they stipulated that it be accompanied by permission to relate; it is the highest type of authorization (ijaza).
• They also stipulated permission for a report found (wijada i.e. "something found in a book"), likewise a book bequeathed (wasiyya bil-kitab), and in a shaykh's public announcement that he narrates something (i`lam), otherwise it is of no consequence; as is an authorization that is universal or to someone unknown [to us], or to someone nonexistent -- according to the soundest opinion concerning all of the above.

Quote ends above:
Wait a couple of minutes...!
It is mentioned: The indecisive-transmission terminology [`an`ana i.e. "from so-and-so, from so-and-so"] of contemporaries is understood to be direct audition unless from a camouflaging reporter (mudallis). It is said that a condition is that the meeting of the said contemporaries be positively proven, even if only once; it is the preferred opinion (mukhtar)
My question:
How is this understood to be direct audition as the default case without any proof? Where is the positive proof for meeting of the said contemporaries for each usage of 'an in the isnad?:

The following has been copied selectively from Intricacies in Hadith grading
... The system of grading Hadith is إجتهادى (Ijtihadi); open to difference of opinion ...

... The procedure of classifying the merit of the narrators and the authenticity of the Hadiths is one which is open to difference of opinion. No Hadith has ever been graded via wahy (revelation from Almighty ALLAH). The level of authenticity of Hadiths is judged by rules laid down by the scholars. There is no mention in the Quran or Hadith of any particular Hadith being classified as authentic or unauthentic. ...

... Therefore, if a Muhaddith (Hadith expert) classifies a particular Hadith as authentic, there may still be others who disagree with him and vice-versa. ...

... Imam Tirmidhi (rahimahullah) said: “The scholars have differed when criticizing narrators just as they have differed in other aspects of knowledge.” (Al-‘ilalus-Saghir, Tirmidhi, vol. 5 pg. 709) ...

... Hafiz Ibnus Salah (rahimahullah) writes the following after defining the basic conditions for a Hadith to be classified as Sahih (authentic): “Sometimes the scholars differ on the authenticity of some Hadiths. This could be the result of their disagreement on whether the above conditions are met. It could even be the consequence of their disagreement on the relevance of some of these conditions.” (Muqaddimah Ibnus Salah, pg. 13) ...

... ‘Allamah Al-Mundhiri (rahimahullah) says: “The disagreement of the Muhaddithun (in their accreditation of the narrators) should be viewed like the disagreement of the Fuqaha (Jurists).” i.e., these are as legitimate as the conflicting views of the Jurists. (Jawabul Hafidh Al-Mundhiri -rahimahullah-, pg. 83) ...

... ‘Allamah Nawawi (rahimahullah) writes in the introduction to his commentary on Sahih Muslim (pg.16): “Sometimes a narrator may be reliable according to Imam Muslim (rahimahullah) and unreliable in the view of others.” ...

... Hafiz Ibn Taymiyyah (rahimahullah) writes in his book: “Raf’ul Malam”: “The field of grading the narrators is vast, and the scholars may sometimes disagree on the credibility of the narrators just as the scholars of other branches of knowledge differ with each other.” (see: Qawa’id fi ‘Ulumil Hadith, pg.49) ...

... ‘Allamah Shamsudin Ibn ‘Abdil-Hadi (rahimahullah) says: “Sometimes a Muhaddith classifies a particular narrator as ‘Matruk’ (very weak) whereas others accept him (as reliable) and use his Hadith as proof.” (Sharhul-Qasidah pg. 41) ...

... ‘Allamah Dhahabi (rahimahullah) writes: “There are numerous Hadiths whose classification is debated; some scholars declare them as hasan (sound) and others deem them was weak.” (Al-Muqizah, pg.33) ...

... ‘Allamah Suyuti (rahimahullah) writes: “There are many narrations which were deemed as weak by some experts and hasan (sound) by others.” (Tadribur Rawi, vol.1 pg.217) ...

... Al-Muhaddith Zafar Ahmad At-Tahanawi (rahimahullah) writes after citing several quotations like the ones above: “There are innumerable quotations from the scholars that prove the above. Perhaps what I have cited is sufficient. Therefore a Hadith (or a narrator) being authentic or unauthentic according to one, doesn’t necessitate the same according to others.” (Qawa’id fi ‘Ulumil-Hadith, pg.55) ...

Quotations end above.

Now coming to the famous saying attributed to Ibn Sirin (d. 110/728 CE)
from Sahih Muslim Introduction
‘They would not ask about the chains of narration, and when the Fitnah occurred, they said: ‘Name for us your men’. So Ahl us-Sunnah would be regarded, and their Ḥadīth were then taken, and Ahl ul-Bi’dah would be regarded, and their Ḥadīth were not taken’.

There are 2 probable scenarios, caliphate of Ali, and reportedly the era of the 1st fitnah also falls under this era (656–661 CE) or 2nd fitnah (680–692 CE). A deeper study apparently favors the 2nd fitnah option. Moreover, if we go by the 1st option, it will mean, Ibn Sirin was hinting that the 4th Caliph according to the Sunnis i.e. Ali or his followers were Ahl ul-Bid'ah, which does not seem logical. Even calling it fitnah does not seem logical since this time is the era of the 4th rightly guided caliph Ali according to the Sunnis. Prophet Muhammad ﷺ reportedly died in 632 CE. The caliphate of Ali started about 24 years after his ﷺ death, while the 2nd fitnah started about 48 years after his ﷺ death. So apparently, isnads 1st started being demanded at least 48 years after the death of Prophet Muhammad ﷺ . It should have taken some years or even decades after which isnad became a necessary part for Hadiths. In fact so necessary, that even to label any statement as Hadith, if you don't have an isnad, you have to make one (perhaps by asking the one you took the Hadith from for the chain and then trusting that chain, or by mixing of some formal transmission and some form of estimation, or by estimation, or even outright fabrication), else be ready to have the statement you call Hadith be rejected. After these decades, how many people who had seen him ﷺ were still alive at that time? How can accuracy be guaranteed and chain be called flawless if it made its formal entry after decades! and in such a volatile environment with multiple sects and political turmoil and multiple non-Muslim hostile parties active! Most importantly, isn't your reasoning and intellect suspect if you practically prefer the Hadiths over The Quran, which has been perfectly preserved by ALLAH and this perfect preservation is perhaps the only reason, ALLAH is no longer sending any new prophets or messengers after Prophet Muhammad ﷺ, no matter how much confusion and misguidance and differences have spread in the world, because if The Quran is given the due authority and respect and preference it deserves, answers can be found for all outstanding issues inshaALLAH!. Concordance Labeling of Qur'anic Words and Aayaat is a solution.

Isnad Fabrication Argument is actually put forward by Sunni scholars when the Sahih Hadith is too hard to digest:
In the historical book, أنساب الأشراف by البلاذري (d. 279 AH / 892 CE) a Sunni scholar, mentioned a Sahih Hadith on the criterion of Sahih Muslim.

See # 362 and # 363 in Volume 5, Page 126 and 127

وحدّثني إسحاق وبكر بن الهيثم، قالا: حدّثنا عبد الرزّاق بن همّام، أنبأنا معمر، عن ابن طاوس، عن أبيه، عن عبد اللّٰه بن عمرو بن العاص، قال: كنت عند النبيّ (ﷺ) فقال: يطلع عليكم من هذا الفجّ رجلٌ يموت على غير ملَّتي، قال: وكنتُ تركتُ أبي قد وضع له وضوء، فكنت كحابس البول مخافة أنْ يجيء، قال: فطلع معاوية، فقال النبيّ (ﷺ): هو هذا

وحدَّثني عبد اللّٰه بن صالح، حدّثني يحيى بن آدم، عن شريك، عن ليث، عن طاوس، عن عبد اللّٰه بن عمرو، قال: «كنتُ جالساً عند النبيّ (ﷺ)، فقال: يطلع عليكم من هذا الفجّ رجلٌ يموتُ - يومَ يموتُ - على غير ملَّتي، قال: وكنتُ تركتُ أبي يلبس ثيابه، فخشيت أنْ يطلع، فطلع معاوية

According to these 2 Hadiths, Muawiyah died on other than the religion of Prophet Muhammad ﷺ and it is rejected by most of the later Sunni scholars.
Also see حديث على شرط مسلم على أن معاوية يموت على غير ملة الإسلام from the book جؤنة العطار

Now this is a Sahih Hadith that many Sunni scholars just could not digest, they somehow digested the many Hadiths attacking the dignity of Prophet Muhammad ﷺ .

Apparently al-Dhahabi's (d. 748 AH) conclusion may be summarized as : "The chain Abd al-Razzaq → Ma'mar → Ibn Tawus is famous and has been used to narrate many authentic hadiths in Bukhari and Muslim. However, none of the great Imams who narrated from 'Abd al-Razzaq ever mentioned this story about Mu'awiyah. It only appears through the route of known extremists and liars. Therefore, they must have fabricated the text and stolen the famous chain to give it a false air of authenticity."

So to reject this Sahih Hadith attacking the faith of Muawiyah, they confess the possibility of fabricating the matn of the Hadith and then fabricating the isnad, by taking a well known and strong isnad and attaching that isnad to the fabricated Hadith.

Explaining this concept further, Yahya ibn Ma'in, one of the earliest critics, reportedly said, "Liars have taken the isnad of Sufyan al-Thawri and attached abominable hadiths to it."

Understanding the concept of تركيب الأسانيد (Tarkīb al-Asānīd) - "Constructing/Assembling Chains":
This is the technical term for the deceptive practice of taking a legitimate, authentic chain of narrators (isnad) and attaching it to a false or different text (matn) that does not belong to it.

How it Works:
A fabricator (waḍḍā') knows that a weak isnad will immediately discredit his narration. To get around this, he does the following:

He finds a "golden chain" — a famous isnad composed of universally accepted, highly reliable narrators (e.g. Abd al-Razzaq → Ma'mar → Ibn Tawus → Tawus → Abdullah ibn 'Amr).

He invents a false text (matn) that promotes his own sectarian, political, or personal views.

He then falsely claims that he heard this invented text through that authentic "golden chain."

Hassan Farhan al-Maliki has written an entire book trying to prove that multiple versions of a Hadith regarding Muawiyah, rejected by most of the Sunni scholars, are Sahih according to his research.

حديث معاوية فرعون هذه الأمة

An interesting situation occurs when Sahih Bukhari or Sahih Muslim contain such a Hadith. Now most of them don't reject such Sahih Hadiths.

Bukhari: 2812 ("May Allah be merciful to `Ammar. He will be killed by a rebellious aggressive group. `Ammar will invite them to (obey) Allah and they will invite him to the (Hell) fire.")

Mishkat: 5878 (Other reports like this specify The wicked party mentioned in the tradition is Mu'awiyah's army.)

Also see these 2 video lectures regarding the above Hadiths: Remarkable Prophecy by Muhammad ﷺ: The Martyrdom of ‘Ammar ibn Yasir and Denying and Trivializing a Miraculous Hadith to Exonerate Mu‘awiyah.

Muslim: 2604a (... May ALLAH not fill his belly! ...).

According to Sahih Hadiths, Muawiyah instituted the cursing of Ali:

أيُسَبُّ رَسولُ اللّٰهِ صلَّى اللّٰهُ عليه وسلَّمَ فيكم

يَسُبُّ عليَّ بنَ أبي طالبٍ

أَمَرَ مُعَاوِيَةُ بنُ أَبِي سُفْيَانَ سَعْدًا فَقالَ ما مَنَعَكَ أَنْ تَسُبَّ أَبَا التُّرَابِ

Sahih Hadith in Arabic

Sahih Hadith in Arabic
Translation attempt for it : "From Abu Abdillah al-Jadali, he said: I entered upon Umme Salama, so she said to me: 'Is the Messenger of ALLAH (ﷺ) cursed among you?' I said: 'Refuge of ALLAH!' or 'ALLAH is Absolutely Free of and Exalted above all imperfections!' or a word similar to it. She said: 'I heard the Messenger of ALLAH (ﷺ) say: "Whoever curses Ali, then already he has cursed me."'"

The historical reports on Muawiyah killing innocent Muslims (Example of Hujr (a Sahabi according to many) presented below):
Al Musannaf Abdur Razzaaq # 6639 with Urdu translation
Al Musannaf Abdur Razzaaq # 6639
Al Musannaf Abdur Razzaaq # 6639

عبد الرزاق قال : أخبرنا معمر ، عن أيوب ، عن ابن سيرين قال : أمر معاوية بقتل حجر بن عدي الكندي ، فقال حجر : لا تحلوا عني قيدا - أو قال - : حديدا وكفنوني بثيابي ودمي

Translation attempt: Abd al-Razzaq informed us, he said: Ma'mar informed us from Ayyub from Ibn Sirin, who said: "Muawiyah ordered the killing of Hujr ibn 'Adi al-Kindi. So Hujr said: 'Do not unfasten my chains'—or he said, 'my iron'—'and shroud me in my clothes and my blood.'"
Also see مصنف ابن أبي شيبة volume 6, page 481, # 11315

كنز العمال volume 11, page 587, # 37509 and 37510
(Mother of the believers, Aisha reportedly taking up the issue of killing of Hujr and his companions by Muawiyah with him).

البداية والنهاية volume 11, page 233 (see previous and next pages for complete story) (The killing of Hujr and his companions with him on the order of Muawiyah).

Concept of acceptance as Sahih but with no practical implications due to this acceptance: Some Sahih Hadiths, which are called Sahih, but many Sunni scholars apparently don't practically derive the logical deductions from them if they really believe that these Hadiths are authentic, nor do they dare to label these Hadiths as Da'eef.

"For whomever I am his mawla then 'Ali is his mawla."
من كنتُ مولاهُ فعليٌّ مولاهُ

عليٌّ مِنِّي وأنا مِنه وعليٌّ وَليُّ كُلِّ مُؤمِنٍ مِن بَعدي

(Sahih Hadith in Arabic (translation attempt): Ali is from me, and I am from him, and Ali is the Wali of every believer after me.)

Tirmidhi:3721, Also see this Hadith in Arabic. ("There was a bird with the Prophet (ﷺ), so he said: 'O Allah, send to me the most beloved of Your creatures to eat this bird with me.' So 'Ali came and ate with him.")

the Prophet (ﷺ) said to 'Ali: "You are to me in the position that Harun was to Musa, except that there is no Prophet after me."

Tirmidhi:3730. (... the Prophet (ﷺ) said to 'Ali: "You are to me in the position that Harun was to Musa, except that there is no Prophet after me.")

يا عليُّ ! أما ترضى أن تكون مني بمنزلةِ هارونَ من موسى ؟ إلا أنه ليس بعدي نبيٌّ

Sahih Hadith in Arabic

لَأُعطِيَنَّ الرَّايةَ اليومَ رجُلًا يُحِبُّ اللّٰهَ ورسولَه ويُحِبُّه اللّٰهُ ورسولُه

(translation attempt: ... "Definitely, I will ensure to give the standard today to a man (Ali) who loves ALLAH and His Messenger ﷺ, and whom ALLAH and His Messenger ﷺ love." ...)

Bukhari:4209. (... the Prophet (ﷺ) said, "I will give the flag tomorrow, or tomorrow the flag will be taken by a man who is loved by Allah and His messenger , and (Khaibar) will be conquered through him, (with Allah's help)" While every one of us was hopeful to have the flag, it was said, "Here is `Ali" and the Prophet (ﷺ) gave him the flag and Khaibar was conquered through him (with Allah's Help).)

Hadiths in Arabic labeled as Sahih

الحسنُ و الحسينُ سيِّدا شبابِ أهلِ الجنةِ و أبوهما خيرٌ منهما

'Hasan and Husain will be the leaders of the youth of Paradise, and their father is better than them.'

فاطِمةُ سيِّدةُ نِساءِ أهْلِ الجنَّةِ
(Translation attempt: Fatimah is the leader of the women of Paradise.)

Tirmidhi:2999. ("When this Ayah was revealed: 'Come, let us call our sons and your sons, our women and your women... (3:61)' the Messenger of Allah (ﷺ) called 'Ali, Fatimah, Hasan and Husain and said: 'O Allah! This is my family.'")

Bukhari:784. (I offered the prayer with `Ali in Basra and he made us remember the prayer which we used to pray with Allah's Messenger (ﷺ). `Ali said Takbir on each rising and bowing.)

Bukhari: 3092
(...After the death of Allah's Messenger ﷺ Fatimah the daughter of Allah's Messenger (ﷺ) asked Abu Bakr As-Siddiq to give her, her share of inheritance from what Allah's Messenger (ﷺ) had left of the Fai (i.e. booty gained without fighting) which Allah had given him. Abu Bakr said to her, "Allah's Apostle said, 'Our property will not be inherited, whatever we (i.e. prophets) leave is Sadaqa (to be used for charity)." Fatimah, the daughter of Allah's Messenger (ﷺ) got angry and stopped speaking to Abu Bakr, and continued assuming that attitude till she died. Fatimah remained alive for six months after the death of Allah's Messenger (ﷺ) ...)

Muslim: 1759a
... Fatimah, daughter of the Messenger of Allah (ﷺ), sent someone to Abu Bakr to demand from him her share of the legacy left by the Messenger of Allah (ﷺ) from what Allah had bestowed upon him at Medina and Fadak and what was left from one-filth of the income (annually received) from Khaibar. Abu Bakr said: The Messenger of Allah (ﷺ) said:" We (prophets) do not have any heirs; what we leave behind is (to be given in) charity." The household of the Messenger of Allah (ﷺ) will live on the income from these properties, but, by Allah, I will not change the charity of the Messenger of Allah (ﷺ) from the condition in which it was in his own time. I will do the same with it as the Messenger of Allah (may peace be upun him) himself used to do. So Abu Bakr refused to hand over anything from it to Fatimah who got angry with Abu Bakr for this reason. She forsook him and did not talk to him until the end of her life. She lived for six months after the death of the Messenger of Allah (ﷺ). When she died, her husband. 'Ali b. Abu Talib, buried her at night. He did not inform Abu Bakr about her death and offered the funeral prayer over her himself. ...

Quran 8:41
Translation attempt (by Sahih International): And know that anything you obtain of war booty - then indeed, for Allāh is one fifth of it and for the Messenger ﷺ and for [his] near relatives and the orphans, the needy, and the [stranded] traveler...

Quran 27:16

وَوَرِثَ سُلَيۡمَـٰنُ دَاوُۥدَ

(Translation attempt: And Sulayman inherited Dawood)

Also see: Quran 19:5-6
Quran 4:7
Quran 4:11

"Fatimah is a part of me, and he who makes her angry, makes me angry." (Bukhari: 3714 and 3767)

فاطِمَةُ بَضْعَةٌ مِنِّي فمَن أغْضَبَها أغْضَبَنِي

Nasai: 3221

صحيح لغيره Hadith in Arabic.
Translation attempt for part of the above Hadith: ... The narrator said: Then Umar met him after that and said to him: 'Congratulations, O son of Abu Talib! You have now become the mawla of every believing man and woman.'

Bukhari: 114
(... Ibn `Abbas said, "When the ailment of the Prophet (ﷺ) became worse, he ﷺ said, 'Bring for me (writing) paper and I will write for you a statement after which you will not go astray.' But `Umar said, 'The Prophet ﷺ is seriously ill, and we have got Allah's Book with us and that is sufficient for us.' But the companions of the Prophet (ﷺ) differed about this and there was a hue and cry. On that the Prophet (ﷺ) said to them, 'Go away (and leave me alone). It is not right that you should quarrel in front of me." ...)

Bukhari:4431
Narrated Ibn `Abbas: Thursday! And how great that Thursday was! The ailment of Allah's Messenger (ﷺ) became worse (on Thursday) and he ﷺ said, fetch me something so that I may write to you something after which you will never go astray." The people (present there) differed in this matter, and it was not right to differ before a prophet ﷺ. Some said, "What is wrong with him ﷺ? (Do you think ) he ﷺ is delirious (seriously ill)? Ask him ﷺ ( to understand his state )." So they went to the Prophet (ﷺ) and asked him ﷺ again. The Prophet (ﷺ) said, "Leave me, for my present state is better than what you call me for." Then he ﷺ ordered them to do three things. He ﷺ said, "Turn the pagans out of the 'Arabian Peninsula; respect and give gifts to the foreign delegations as you have seen me dealing with them." (Sa`id bin Jubair, the sub-narrator said that Ibn `Abbas kept quiet as rewards the third order, or he said, "I forgot it.")

Bukhari:3168
Narrated Sa`id bin Jubair: that he heard Ibn `Abbas saying, "Thursday! And you know not what Thursday is? After that Ibn `Abbas wept till the stones on the ground were soaked with his tears. On that I asked Ibn `Abbas, "What is (about) Thursday?" He said, "When the condition (i.e. health) of Allah's Messenger (ﷺ) deteriorated, he ﷺ said, 'Bring me a bone of scapula, so that I may write something for you after which you will never go astray. 'The people differed in their opinions although it was improper to differ in front of a prophet ﷺ, They said, 'What is wrong with him ﷺ? Do you think he ﷺ is delirious? Ask him ﷺ (to understand). The Prophet (ﷺ) replied, 'Leave me as I am in a better state than what you are asking me to do.' Then the Prophet (ﷺ) ordered them to do three things saying, 'Turn out all the pagans from the Arabian Peninsula, show respect to all foreign delegates by giving them gifts as I used to do.' " The sub-narrator added, "The third order was something beneficial which either Ibn `Abbas did not mention or he mentioned but I forgot.'

Muslim:1637a
Sa'id b. Jubair reported that Ibn 'Abbas said: Thursday, (and then said): What is this Thursday? He then wept so much that his tears moistened the pebbles. I said: Ibn 'Abbas, what is (significant) about Thursday? He (Ibn 'Abbas) said: The illness of Allah's Messenger (ﷺ) took a serious turn (on this day), and he ﷺ said: Come to me, so that I should write for you a document that you may not go astray after me. They (the Companions around him) disputed, and it is not meet to dispute in the presence of the Prophet ﷺ. They said: How is lie (Allah's Prophet ﷺ)? Has he ﷺ lost his consciousness? Try to learn from him (this point). He (the Holy Prophet) said: Leave me. I am better in the state (than the one in which you are engaged). I make a will about three things: Turn out the polytheists from the territory of Arabia; show hospitality to the (foreign) delegations as I used to show them hospitality. He (the narrator) said: He (Ibn Abbas) kept silent on the third point, or he (the narrator) said: But I forgot that.

Mishkat:5966
Ibn `Abbas said: When ALLAH's messenger's ﷺ death was near and some men among whom was `Umar b. al-Khattab were in the house the Prophet ﷺ said, "Come, let me write for you a document after which you will never go astray." `Umar said, "The pain has got the mastery over him ﷺ, and you have the Quran. ALLAH's Book is enough for you." But the people in the house disagreed and disputed, some saying, "Bring the materials and let ALLAH's messenger ﷺ write for you," and other saying what `Umar had said. Then when they clamored and disagreed to a great extent ALLAH's messenger ﷺ said, "Get up and leave me." `Ubaidallah[1] told that Ibn `Abbas used to say it was a terrible calamity which intervened to prevent ALLAH's messenger ﷺ from writing that document for them owing to their disagreement and clamour. In the version of Sulaiman b. Abu Muslim al-Ahwal Ibn `Abbassaid, "Thursday, what a Thursday!'' and then wept till his tears wet the pebbles. Ibn `Abbas was asked what about Thursday and replied, "ALLAH's messenger's ﷺ pain became severe and he said, 'If you bring me a shoulderblade I shall write you a document after which you will never go astray.' They quarrelled, a thing most unfitting in a prophet's ﷺ presence, asked what was the matter with him ﷺ, whether he ﷺ was delirious, and said they should ask him ﷺ for an explanation. They then kept at him ﷺ, so he ﷺ said, `Leave me alone and let me be, for what I am engaged in is better than what you are summoning me to.' He ﷺ then gave them three commands. He told them to expel the polytheists from Arabia and to reward deputations as he had been accustomed to do, but he either did not mention the third, or he did so and I have forgotten it." Sufyan said this is from what Sulaiman said. 1. 'Ubaidallah b. 'Abdallah b. 'Utba b. Mas'ud (d. 96 A.H.), one of the seven famous jurisconsults of Medina.


The Quran 49:1-3.

muslim:1757c. (... Then he adjured Abbas and 'Ali as he had adjured the other persons and asked: Do you both know this? They said: Yes. He said: When the Messenger of Allah (ﷺ) passed away, Abu Bakr said:" I am the successor of the Messenger of Allah (ﷺ)." Both of you came to demand your shares from the property (left behind by the Messenger of Allah). (Referring to Hadrat 'Abbas), he said: You demanded your share from the property of your nephew, and he (referring to 'Ali) demanded a share on behalf of his wife from the property of her father. Abu Bakr (Allah be pleased with him) said: The Messenger of Allah (ﷺ) had said:" We do not have any heirs; what we leave behind is (to be given in) charity." So both of you thought him to be a liar, sinful, treacherous and dishonest. And Allah knows that he was true, virtuous, well-guided and a follower of truth. When Abu Bakr passed away and (I have become) the successor of the Messenger of Allah (ﷺ) and Abu Bakr (Allah be pleased with him), you thought me to be a liar, sinful, treacherous and dishonest. And Allah knows that I am true, virtuous, well-guided and a follower of truth. ...)

In the following books, it is alleged that Umar buried his daughter or daughters alive before accepting Islam:
Volume 9, Page 63 of أضواء البيان في إيضاح القرآن بالقرآن
Volume 21, Page 21 of المجموع شرح المهذب
Volume 13, Page 67 of الحاوي الكبير في فقه مذهب الإمام الشافعي

Sahih Hadith

بعثني أبو بكرٍ في تلك الحجةِ في مؤذنينَ بعثهم يومَ النحرِ يؤذنون بمنًى : ألا لا يحجُّ بعدَ العامِ مشركٌ ولا يطوفُ بالبيتِ عريانٌ، ثم أردف رسولُ اللّٰهِ صلَّى اللّٰهُ عليه وسلَّم بعليِّ بنِ أبي طالبٍ رضِيَ اللّٰهُ عنه فأمره أن يُؤذِّنَ ببراءةَ، فأذَّن عليٌّ معَنا يومَ النحرِ في أهلِ منًى ألَّا يَحُجَّ بعدَ العامِ مشركٌ ولا يطوفَ بالبيتِ عريانٌ. وروَى الناسُ عن أبي جعفرٍ محمدِ بنِ عليٍّ أنه قال : لما نزلت براءةُ على رسولِ اللّٰهِ عليه السلامُ كان بعث أبا بكرٍ ليقيمَ للناسِ الحجَّ، قيل له : يا رسولَ اللّٰهِ لو بعثت به إلى أبي بكرٍ ؟ فقال : لا يؤدِّي عني إلا رجلٌ من أهلِ بيتي، ثم دعا عليًّا فقال له : اخرجْ بهذه القصةِ من صدرِ براءةَ، وأذِّنْ في الناسِ يومَ النحرِ إذا اجتمعوا بمنًى أنه لا يحجُّ بعدَ العامِ مشركٌ ولا يطوفُ بالبيتِ عريانٌ، ومَن كان له عندَ رسولِ اللّٰهِ عهدٌ فهو له إلى مُدَّتِه، فخرج على ناقةِ رسولِ اللّٰهِ صلَّى اللّٰهُ عليه وسلَّم حتى أدركَ أبا بكرٍ، فقال له أبو بكرٍ حينَ رآه : أميرٌ أم مأمورٌ ؟ فقال : بل مأمورٌ، ثم مضَى

Translation attempt for selected portion: "...When Bara'ah was revealed upon the Messenger of ALLAH, upon him the peace, he ﷺ had happened to have sent Abu Bakr, to establish for the people the Hajj. It was said to him ﷺ, O Messenger of Allah ﷺ, If only you ﷺ would send with it to Abu Bakr?. So he ﷺ said: 'Does not fulfill [the duty] on my behalf, except a man from the people of my house'. Then he ﷺ called Ali ...".
Note : Ali did not take over from Abu Bakr according to these Hadiths, but only performed this responsibility on behalf of prophet Muhammad ﷺ , which Abu Bakr was not chosen to do.

Tirmidhi:3719, Also see these Hadiths in Arabic. (... "'Ali is from me and I am from 'Ali. And none should represent me except myself or 'Ali.")

Appointment of a young leader close to prophet Muhammad ﷺ to lead an army before his ﷺ death:
Bukhari: 3730.
Bukhari: 4469.
Bukhari: 6627.
Bukhari: 4250.
Bukhari: 7187.
Translation copied from Bukhari: 7187: Allah's Messenger (ﷺ) sent an army unit headed by Usama bin Zaid and the people criticized his leadership. The Prophet (ﷺ) said (to the people), "If you are criticizing his leadership now, then you used to criticize his father's leadership before. By Allah, he (Usama's father) deserved the leadership and used to be one of the most beloved persons to me, and now his son (Usama) is one of the most beloved persons to me after him."

Fath ul Bari, Volume 8, page 190.
Fath ul Bari, islamweb
Based on it:
The Majority View (Ibn Ishaq, al-Waqidi, Ibn al-Jawzi): Reports that senior companions, including Abu Bakr and Umar, were enlisted in the army under Usama's command.

Among those summoned with Usama were senior figures from the Muhajirun and the Ansar, including Abu Bakr, Umar, Abu Ubaydah, Sa'd, Sa'id, Qatadah ibn al-Nu'man, and Salamah ibn Aslam.

"None of the first Muhajirun remained except that he was summoned for that campaign, among them Abu Bakr and Umar. And when Abu Bakr dispatched him after being appointed Caliph, Abu Bakr asked him [Usama] to permit them [Abu Bakr and Umar] to stay, and he permitted it." Ibn al-Jawzi mentioned all of this in Al-Muntazam, asserting it with certainty.

If the content of these reports mentioned in Fath ul Bari and some other books is authentic, then apparently prophet Muhammad ﷺ did not want Abu Bakr or Umar and others he ﷺ had drafted in Usama's army to become the caliph, and apparently he ﷺ would have successfully pre-empted the Saqeefa event, only if his ﷺ orders had been obeyed by all, and all the ones drafted would have left with the army and stayed with the army.

According to The Quran 9:40, in which it is mentioned that he ﷺ (i.e. prophet Muhammad ﷺ) was saying to his companion

لَا تَحۡزَنۡ إِنَّ ٱللّٰهَ مَعَنَاۖ

(Translation attempt: don't be tense, indeed ALLAH is with us.)
Apparently ALLAH Sent down His سَكِينَة (translation attempt: tranquility, calmness, serenity etc.) upon Prophet Muhammad ﷺ only and not on his ﷺ companion in the cave. According to Sahih Hadiths like Muslim: 2381, Abu Bakr was his ﷺ companion in the cave. Either these Sahih Hadiths are not authentic and the person was actually a route guide (who was not a Muslim at that time) or he was actually Abu Bakr and if this is really the case, then we have to try to figure out why ALLAH did not send down His سَكِينَة upon Abu Bakr.

Also see these Aayaat as example cases in which سَكِينَة was sent down: The Quran 9:26, The Quran 48:26, The Quran 48:4 and The Quran 48:18

The Quran 42:38 was not followed, because for it to be followed, all major stakeholders should have been allowed to have a say, and it is unanimously agreed that Ali or Banu Hashim, the clan of prophet Muhammad ﷺ, were not consulted during selection of the 1st caliph as Abu Bakr, nor consulted before the nomination of the 2nd caliph as Umar, and though Ali was one of the contenders for the 3rd caliph, he could never have won, as Umar reportedly instructed the committee to choose a successor who would follow the precedent of the first two caliphs. Sunni, Shia and other sources agree that Fatimah forsook Abu Bakr and did not talk to him until the end of her life. They agree that Ali never gave his pledge of allegiance to Abu Bakr as long as Fatimah was alive. Perhaps Ali did not give his allegiance even after her death, though Sunni sources claim that Ali pledged his allegiance after the death of Fatimah. After a controversial selection of the 1st caliph, it is agreed, that Khalid ibn al-Waleed was sent against the ones who did not want to give Zakat to the new administration led by Abu Bakr, instead of sending a softer or more forbearing person, and giving these people due time and a chance of raising their concerns and discussing all their objections in detail on why they did not want to give Zakat to this new administration and what could be done to change their decision in a brotherly manner.

Sahih and related Hadiths in Arabic.
Sahih and related Hadiths with English.
According to these Sahih Hadiths, Abu Bakr's reported action of ordering the fighting and killing of those Muslims who refused to pay Zakat to his administration was against the reported saying of Prophet Muhammad ﷺ, based on which, those who say

لَاۤ إِلَـٰهَ إلَّا اللّٰهُ

were not to be fought against or be killed, rather their life and wealth were to be protected from Abu Bakr's administration also. Just to understand better in today's terms with no direct linking to Abu Bakr's actions, imagine some one becomes the new ruler in a controversial manner, then sends his most brutal or toughest general well known for the ability to destroy enemy soldiers, on a civilian or governmental task to collect taxes from the masses (wait a minute, why not government representatives for negotiations, why directly send the toughest general with an army?) and orders the general to fight and kill those who refuse to pay the same taxes to his new government, the exact same amount as they used to pay the non-controversial and universally accepted and respected government. High-handedness is often used as a tool to create a deterrent and to create fear in the hearts of masses, that being out of line with the new authority, even if it is controversial can lead to serious repercussions, even death and loss of wealth and confiscation of wealth and property etc.

Did those Muslims ever say that they don't believe in Zakat as a part of Islam or in paying Zakat anymore, or did they just refuse to pay Zakat to Abu Bakr's administration? Apparently most of their men were killed off and the killing party can dictate the narrative as it wills. What was the percentage, of people fought against and killed merely for denying Zakat to the Abu Bakr administration and what was the percentage of people actually apostatizing by believing in a false prophet or false prophetess? Did anyone also include not giving Zakat to Abu Bakr administration as apostasy? Controversy arose even in Sunni sources on Khalid ibn al Waleed killing Malik ibn Nuwairah, a Sahabi and a Muslim (who did refuse to give Zakat to Abu Bakr administration), and then reportedly Khalid even marrying Malik's wife on the same night. A Sahabi Abu Qatada, reportedly, was deeply disturbed by this event and went to Abu Bakr to report the killing, highlighting that Malik was a Muslim and had been killed despite his profession of faith. Reportedly Umar also wanted strict action against Khalid. But Abu Bakr refused to remove Khalid from his designation and even paid blood money on behalf of Khalid from the bayt ul maal.

People who reportedly never pledged allegiance to Abu Bakr or as per some sources, pledged allegiance later, though explicit historical statement for them giving the pledge is not found for many of them:

Fatimah: Never pledged allegiance to Abu Bakr.

Ali: As per Sunni sources, pledged allegiance after the death of Fatimah.

Banu Hashim members (Abbas ibn Abd al-Muttalib, Fadl ibn Abbas, Ibn Abbas, Utbah ibn Abi Lahab).

Sa'd ibn 'Ubadah: Chief of Banu Khazraj. The one nominated by the Ansar to be the caliph, and who was part of the Saqeefah meeting, never pledged allegiance to Abu Bakr. According to Bukhari:6830, this is reported as saying of Umar from Saqeefah, "... And so we became victorious over Sa`d bin Ubada (whom Al-Ansar wanted to make a ruler). One of the Ansar said, 'You have killed Sa`d bin Ubada.' I replied, 'Allah has killed Sa`d bin Ubada.' ...". Reportedly he also refused to give pledge of allegiance to Umar, and some historical reports even allege that he was killed on the order of Umar for refusal to pledge allegiance to Umar, see Volume 2, page 272 of a famous historical book أنساب الأشراف
The other alternative option for the murder of Sa'd ibn 'Ubadah is that the Jinn killed Sa'd ibn 'Ubadah and that too using physical arrows, and that too followed by recitation of poetry by a Jinn hearable by humans.
The poetry attributed to that Jinn is as follows:

قتلنا سيد الخزرج سعد بن عباده

رميناه بسهمين فلم تُخۡطِ فؤاده

Translation attempt:
"We have killed master of the Khazraj, Sa'd ibn Ubadah.
We shot him with two arrows, and we definitely did not miss his heart."

Malik ibn Nuwayrah: He was reportedly appointed by prophet Muhammad ﷺ to collect taxes in north-east Arabia. He never pledged allegiance to Abu Bakr and refused to pay Zakat to Abu Bakr which apparently led to him being killed by Khalid or his army.

Banu Aws members (Hudhayfah ibn al-Yaman, Khuzaima ibn Thabit, Sahl ibn Hunaif).

Banu Khazraj members (Al-Bara' ibn Azib, Qays ibn Sa'd, Ubay ibn Ka'b).

Abu Ayyub al-Ansari, Abu Buraidah al-Aslami, Abu Dhar al-Ghifari, Ammar ibn Yasir, Bilal ibn Rabah (the famous muezzin), Farwah ibn Amr ibn Wadqah al-Ansari, Khalid ibn Sa'id, Miqdad, Salman the Persian, Talha, Uthman ibn Hunaif, Zubayr ibn al-Awwam.

Abu Bakr also used the title خليفة رسول اللّٰه without being appointed or nominated by Prophet Muhammad ﷺ to be so. I won't judge his motive for using such a title. ALLAH is Enough to Decide. We need to be vigilant and learn our lessons from history also without asserting any statement for or against any one with certainty and using probability to form a view, mainly using agreed upon events instead of relying fully on commentary on those events.
e.g. applying this method for Saqeefah and its aftermath:
Agreed upon events:
When Abu Bakr or Umar, got news of Ansar gathered at Saqeefah, they went there without informing Ali or Banu Hashim regarding where they are going, Banu Hashim and Ali were not consulted, Saqeefah had a tense and chaotic atmosphere, consensus was not developed and selection of caliph started with Umar giving his pledge of allegiance to Abu Bakr despite no consensus or agreement, Ansar candidate for caliphate Sa'd ibn Ubadah was hurt or beaten during the event, and he never pledged allegiance to Abu Bakr or Umar, Ali did not pledge allegiance at least till the death of Fatimah, Ali offered the funeral prayer for Fatimah himself at night, attended by only a few close family members and companions (apparently in accordance with her wish), and ensured that Abu Bakr or Umar etc. did not attend, Abu Sufyan offered Ali manpower to fight for his right to caliphate but Ali did not accept his offer.

Looking at the eras of the 1st 3 caliphs of Islam, historical evidence shows a clear and consistent pattern where the highest echelons of political and military power were consolidated within the Qurayshi Muhajirun (the Meccan emigrants), largely excluding the Ansar and the Banu Hashim.

During the reigns of 1st 3 caliphs, not a single Ansari was appointed as a governor (amir) of a major conquered province like Syria, Iraq (Basra/Kufa), or Egypt. These powerful and lucrative positions were exclusively given to prominent Qurayshi figures (like Mu'awiya, Amr ibn al-As, Sa'd ibn Abi Waqqas, etc.). This was a clear policy to keep executive authority centralized within the Quraysh. The supreme commanders of the major fronts were almost always from the Quraysh. Men like Khalid ibn al-Walid, Abu Ubaydah ibn al-Jarrah, and Amr ibn al-As were given overall strategic command.

Throughout the 24 years of the first three caliphs, no member of the Banu Hashim was ever appointed as a governor or a major army commander.

The sidelining of the Banu Hashim became even more pronounced under Uthman, who was from the Umayyad clan of Quraysh. He famously appointed many of his relatives to key governorships, which concentrated power within the Umayyad clan.

There is no basis for the Sunni narrative that all Sahaba are beyond criticism and can be followed as an independent authority, after The Quran and Prophet Muhammad ﷺ, nor any basis for the Shia narrative that all imams are infallible and can be followed as an independent authority, after The Quran and Prophet Muhammad ﷺ.

Some Sahih Hadiths on Haud go against the implication that anyone called Sahabi need not be investigated at all in isnad analysis:
Bukhari:6582.
Bukhari:7050.
Bukhari:6585.
Bukhari:6576.
Bukhari:6593.
Muslim:2304a.
Muslim:247b.
Tirmidhi:3788.
Bukhari:3793.
Bukhari:3792.
Nasai:5383.
Mishkat:5571.
Muslim:1845a.
bukhari:6586.


Appendix 6 : Shia Sahih Hadiths' attempt to override the meanings of some Quranic Words with interpretations that have no evidence from The Quranic Text:
(Below linked Hadiths are just a few samples from the many Hadiths like this in Shia texts. Perhaps their obsession with imams has taken them too far. How can we have a meaningful discussion, when you insist on an interpretation that goes so far from the literal translation of The Quran, which is our common Source of evidence?)
Al-Kafi, Book 4, Chapter 8, Hadith 6.
Al-Kafi, Book 4, Chapter 16, Hadith 2.
Al-Kafi, Book 4, Chapter 19, Hadith 2.
Al-Kafi, Book 4, Chapter 20, Hadith 5.
Al-Kafi, Book 4, Chapter 20, Hadith 6.
Al-Kafi, Book 4, Chapter 20, Hadith 7.
Al-Kafi, Book 4, Chapter 21, Hadith 2.
Al-Kafi, Book 4, Chapter 22, Hadith 1.
Al-Kafi, Book 4, Chapter 23, Hadith 4.
Al-Kafi, Book 4, Chapter 24, Hadith 4.
Al-Kafi, Book 4, Chapter 26, Hadith 1.
Al-Kafi, Book 4, Chapter 33, Hadith 6.
Al-Kafi, Book 4, Chapter 41, Hadith 6.
Al-Kafi, Book 4, Chapter 64, Hadith 1.
Al-Kafi, Book 4, Chapter 89, Hadith 1.
Al-Kafi, Book 4, Chapter 89, Hadith 3.
Al-Kafi, Book 4, Chapter 108, Hadith 24.
Al-Kafi, Book 4, Chapter 108, Hadith 36.
Al-Kafi, Book 4, Chapter 108, Hadith 66.
Al-Kafi, Book 4, Chapter 108, Hadith 67.
Al-Kafi, Book 4, Chapter 108, Hadith 74.
Al-Kafi, Book 4, Chapter 108, Hadith 80.
Al-Kafi, Book 4, Chapter 108, Hadith 83.
Al-Kafi, Volume 2, Book 1, Chapter 112, Hadith 20.
Al-Kafi, Volume 8, Book 1, Chapter 210, Hadith 1.
Appendix 7: Sahih Hadiths having content similar to or comparable to other non-Islamic texts:
External post 1.

Appendix 8: Methods for studying all Hadiths on an incident or issue together:

ICMA: Isnad-Cum-Matn-Analysis:
Isnad cum Matn Analysis Practicum with Dr. Joshua Little.
What is ICMA (Isnad-cum-matn analysis) | Historical-Critical Method (HCM) vs ʿIlm al-Rijal.

Dr. Joshua Little PHD Dissertation on the age of Aisha:
Use with caution and additional verification since it is written by a non-Muslim
The Hadith of ʿĀʾišah’s Marital Age: A Study in the Evolution of Early Islamic Historical Memory

A Layman's Guide to Isnad-cum-Matn Analysis (ICMA)

Isnad-cum-Matn Analysis (ICMA) is best understood as a form of "Hadith Detective Work." It is a modern academic method for tracing the historical origin of a hadith — when, where, and by whom it was most likely first circulated. This approach is less about judging religious authenticity and more about reconstructing history. The name itself is a formula: the Isnad (the chain of witnesses) is studied together cum (a Latin word for "with") the Matn (the text of the story itself) to see how they are interconnected.

The detective work begins as a scholar Gathers All Evidence by collecting every known version of a hadith. The next step is to Map the Witness Chains, where all transmission lines are drawn out. This almost always reveals that the chains converge on a single individual known as the "Common Link" (CL), who is considered the likely originator of the tradition. Any names before the Common Link are often seen as a "back-projection" to give the story more authority. After mapping the chains, the detective must Analyze the Story by comparing the different texts to see how they evolved and if they contradict known historical facts. The most crucial step is to Connect Chains and Story, where patterns are identified—for example, a specific detail in the story might only appear when it's told by people from a certain region. Finally, the scholar must Look for a Motive by examining the historical context. Political, theological, or legal debates of the era often provide a compelling reason why a particular hadith would have been created or popularized at that specific time and place. A classic example of this method is Dr. Joshua Little's analysis of Aisha's marital age, where he identifies Hishām ibn ‘Urwah as the common link who only narrated the story in Iraq, proposing a sectarian motive for its origin.

The Detective and Narratives Analogy: An ICMA scholar works exactly like a detective investigating a rumor. The isnad is the list of witnesses, and the matn is the story they tell. The detective’s first job is to find out who started the rumor. By interviewing everyone, they discover that all the stories trace back to one person — the common link. The detective might find this person claims to have heard it from a higher authority, but this is viewed with skepticism; it could be a "back-projection" to make the story sound more credible. A good detective then asks for a motive. Why would this person start this specific rumor at this specific time? By combining the witness map, the story's details, and the originator's motive, the detective reconstructs the "biography of the rumor." This is precisely what the ICMA scholar aims to do for a hadith.