Impudent Narrations Denigrating Prophet Muhammad

HADITH PART 4: IMPUDENT NARRATIONS ABOUT PROPHET MUHAMMAD
The enemies of the prophet, his Ahlul Bayt and their followers have fabricated
narrations that not only pollute the jurisprudence of Islam, but also denigrate, demean,
revile, belittle and insult the greatest prophet of all times and His progeny.
They made the following disgraceful allegations: he answered the call of nature in places
where he can be seen, he displayed his private parts, he went to the dumps of some
people to urinate while standing, he tolerated singing, he was ill-mannered, he mutilated
Muslims, he had no shame, he broke oaths he took, he played with the laws of Allah, he
forgot in his prayers, he behaved like a child, he omitted few revealed verses from the
Quran, he insulted and cursed whoever he wished...and the list goes on! They attributed
to him all these immoral acts to bring him down to our levels, to make him no better
than us. Can all these come from someone who has sublime morality?

Unfortunately, many Muslims believe in these fabrications. Otherwise, they would not be
in the sihah and the other sources of hadith. If we agree that all these acts are negative
and do not constitue good behavior, then we imply that we understand morality better
than the prophet since Muslims have attributed this kind of behavior to the prophet. If
the prophet conforms to sublime morality, then what do we conform to? Could we be
more knowledgeable about morality than the city of knowledge (i.e. the prophet
Muhammad)???

Is this the type of good example Allah has ordered us to obey and follow and learn from?
Is this the kind of life pattern Allah desired to make a standard for all believers? What
happens to the superiority of the prophet Muhammad over all the other prophets? Is
this the best creature Allah can send to us as an example to follow and live by? Are you
saying that Allah approves all these negative qualities? Who are you mocking? Allah and
his perfection or His prophet? If you believe in all these spurious hadith, then you do not
know the true personality and virtues of the prophet.

If a non-Muslim read these narrations, do you think he will have a positive image about
the prophet? These narrations will only make him doubt the true nature and nobility of
the prophet. He will certainly not see Islam as a true religion since it was preached and
taught by someone whose behavior did not reflect that of a noble person, let alone a
prophet, like Jesus. Moreover, he will not regard Muhammad (pbuh&hf) as a true
prophet, since these narrations reflect a personality much lower than that of a prophet.
The worse is that all these narrations come from Sahih al-Bukhari and Muslim, the books
that the majority of the Muslim scholars consider authentic! How do you then convince a
non-Muslim that these books are not reliable and that these narrations are spurious and
were fabricated by the enemies of Islam to denigrate the great nobility and purity of the
prophet? If we Muslims can't agree on what is correct and what is not, and on what the
true personality of the prophet is, then I don't see how we can convince the orientalists
of the sublime morality of the prophet! If this sublime morality is manifested by
urinating in the dumps of others and in presence of friends, or by allowing musical
instrument of satan, or by trying to poke the eye of a peeking person, or by mutilating
humans, or by having no shame, or by breaking oaths, then I don't blame the orientalists
if they mock this kind of sublime morality.

We have clearly denigrated the morality and nobility of the prophet by accepting these
narrations and leaving them in books that are considered authentic by great Muslim
scholars. This issue must first be resolved among the Muslims before even introducing
the image of the prophet to the non-Muslim world. If they don't accept Muhammad (s) as
a true prophet, then they won't accept Islam.

The Quran is the best witness of the prophet's great personality: morality, politeness,
justice, kindness, piety, truthfullness, trust, perfection in every aspect of life.

Quran 68:4
And most surely you conform (yourself) to sublime morality.

Quran 33:21
Certainly you have in the Messenger of Allah an excellent exemplar for him who hopes in
Allah and the latter day and remembers Allah much.

Quran 33:40
Muhammad is not the father of any of your men, but he is the Messenger of Allah and the
Last of the prophets; and Allah is cognizant of all things.

Remember these verses for every narration you read in this section. Hopefully you will
see clearer.

Content:
The prophet answering the call of nature in the open
Allah's Apostle went to the dumps of some people and urinated while standing
Allah's apostle tolerates singing in his house
Allah's apostle is ill-mannered
Allah's apostle mutilates Muslims
Allah's apostle loves intercourse
Allah's apostle has no shame
Allah's apostle seen naked
Allah's apostle forgets in his prayers
Allah's apostle breaks an oath he took
Allah's apostle transgresses by playing with the regulations of Allah
Allah's apostle behaves like a child
Allah's apostle omits few revealed verses from the Quran
Allah's apostle curses and insults those who don't deserve it
How non-Muslims judge the prophet based on his marriage with Aisha (RA) and Zeinab
(RA)

The prophet answering the call of nature in the open
Would you like your kids to see you urinate in public or at some other place while
someone else is waiting for you, behind. Would you be setting a good example to them? I
hope we all agree that this is not a good scene. Even if this was the custom of the arabs at
that time, it certainly was not a polite thing to do. Can you imagine for a moment, the
prophet, whom Allah sent as the greatest exemplar ever, do such a thing? Do you think
that such attributes would encourage a non-Muslim to become a Muslim? Or do you
think this would make Muhammad a true prophet?
These narrations are not only an insult to Muhammad (pbuh&hf), but also to Allah
(SWT). They contradict our understanding of Allah's perfection. If you accept such
narrations, then you are implying that Allah encourages such behavior and morality.
How? Well the prophet is the most excellent exemplar sent to us and Allah encourages
us to follow his footsteps for guidance. So urinating behind a wall in public is a symbol of
good morality. Right? These narrations are a great weapon for our enemies to attack and
slander our prophet. The worse is that they come from sources that Muslims consider
Sahih!!! May Allah protect us and prevent such a calamity.

Narrated 'Abdullah bin 'Umar: I went up to the roof of Hafsa's house for some job and I
saw Allah's Apostle answering the call of nature facing Sham (Syria, Jordan, Palestine
and Lebanon regarded as one country) with his back towards the Qibla. (See Hadith No.
147).
References:
Sahih Bukhari, Volume 1, Book 4, Number 150, Book: al-Wudu'; Page 50, Number
148 (Arabic version)
Narrated 'Abdullah bin 'Umar: Once I went up the roof of our house and saw Allah's
Apostle answering the call of nature while sitting over two bricks facing Bait-ul-Maqdis
(Jerusalem). (See Hadith No. 147).
References:
Narrated Anas bin Malik: Whenever Allah's Apostle went to answer the call of nature, I
along with another boy used to accompany him with a tumbler full of water. (Hisham
commented, "So that he might wash his private parts with it.)"
References:
Narrated Anas: Whenever Allah's Apostle went to answer the call of nature, I along with
another boy from us used to go behind him with a tumbler full of water.
References:
Narrated Abu Huraira: I followed the Prophet while he was going out to answer the call
of nature. He used not to look this way or that. So, when I approached near him he said
to me, "Fetch for me some stones for ' cleaning the privates parts (or said something
similar), and do not bring a bone or a piece of dung." So I brought the stones in the
corner of my garment and placed them by his side and I then went away from him.
When he finished (from answering the call of nature) he used, them.
References:
Anas b. Malik reported: The Messenger of Allah (may peace be upon him) entered an
enclosure while a servant was following him with a jar of water and he was the youngest
amongst us and he placed it by the side of a lote-tree. When the Messenger of Allah,(may
peace be upon him) relieved himself, he came out and had cleansed himself with water.
References:
Sahih Muslim, Book 2, Number 0517, Book: al-Taharah; Page 118, Number 270-69
(Arabic version)
(Arabic version)
Anas b. Malik reported: The Messenger of Allah (may peace be upon him) went to a far-
off place in the desert (hidden from the sight of human beings) for relieving himself.
Then I brought water for him and he cleansed himself.
References:
(Arabic version)
Hummam reported: Jarir urinated, then performed ablution and wiped over the socks. It
was said to him: Do you do like this? He said: Yes, I saw that the Messenger of Allah (may
peace be upon him) urinated, then performed ablution and then wiped over his shoes.
A'mash said: Ibrahim had observed that this hadith was a surprise for them (the people)
because Jarir had embraced Islam after the revelation of Surat al-Ma'ida.
References:
(Arabic version)

Allah's apostle went to the dumps of some people and urinated while standing
Should I repeat myself? Can you see that the personality of the prophet, as described in
the Quran, and the narrations described below, are out of phase? Doesn't Islam
encourage purity and hygiene? Don't we have to shower and purify ourselves every time
we have a wet dream? I mean, why have the Muslim scholars left these spurious
narrations in these books? Why? Is this not Kufr against the prophet and Allah? Do they
approve their authenticity?? Don't feel offended when someone use these narrations to
question the prophethood of Muhammad.
I choose not to comment on the remaining narrations. I hope it will become clear to you
that these narrations are only an attack against Allah, His messenger and Islam.

Hudhaifa reported: I was with the Apostle of Allah (may peace be upon him) when he
came to the dumping ground of filth belonging to a particular tribe. He urinated while
standing, and I went aside. He (the Holy Prophet) asked me to come near him and I went
so near to him that I stood behind his heels. He then performed ablution and wiped over
his socks.
References:
(Arabic version)
Abu Wa'il reported : Abu Musa inflicted extreme rigour upon himself in the matter of
urination and urinated in a bottle and said: When the skin of anyone amongst the people
of Israel was besmeared with urine, he cut that portion with a cutter. Hudhaifa said: I
wish that your friend should not inflict such an extreme rigour. I and the Messenger of
Allah (may peace be upon him) were going together till we reached the dumping ground
of filth behind an enclosure. He stood up as one among you would stand up. and he
urinated, I tried to turn away from him, but he beckoned to me, so I went to him and I
stood behind him, till he had relieved himself.
References:
(Arabic version)
Narrated Hudhaifa: Once the Prophet went to the dumps of some people and passed
urine while standing. He then asked for water and so I brought it to him and he
performed ablution.
References:
Sahih Bukhari, Volume 1, Book 4, Number 224, Book: al-Wudu; Page 65, Number 224
(Arabic version)
Narrated Hudhaifa: The Prophet and I walked till we reached the dumps of some people.
He stood, as any one of you stands, behind a wall and urinated. I went away, but he
beckoned me to come. So I approached him and stood near his back till he finished.
References:
(Arabic version)
Narrated Abu Wail: Abu Musa Al-Ash'ari used to lay great stress on the question of
urination and he used to say, "If anyone from Bani Israel happened to soil his clothes
with urine, he used to cut that portion away." Hearing that, Hudhaifa said to Abu Wail, "I
wish he (Abu Musa) didn't (lay great stress on that matter)." Hudhaifa added, "Allah's
Apostle went to the dumps of some people and urinated while standing."
References:
(Arabic version)
Is this how you imagine the prophet?? Someone who urinates while standing behind the
dumps of a tribe?? Is this what Islam has taught us about hygiene, morality, respect and
politeness?? What if someone of this tribe, say a female, came out and saw the prophet
urinating on their property? Is this how you will educate your offsprings?? You will tell
them it is okay to urinate or take a dump behind people's houses, on the open, in public,
with no shame??? Will you accept to see your son doing or your father doing this?? Is
this the bahavior of someone with sublime morality??

The following narrations shows the true behavior of the prophet, and not the lies
mentioned in sahih bukhari and muslim!:

- -
Reference:
Jami'i al-Sagheer, by Imam Jalaludin al-Suyuti

Reference:
Jami'i al-Sagheer, by Imam Jalaludin al-Suyuti

Allah's apostle tolerates singing in his house

Narrated Ar-Rabi': (the daughter of Muawwidh bin Afra) After the consummation of my
marriage, the Prophet came and sat on my bed as far from me as you are sitting now,
and our little girls started beating the tambourines and reciting elegiac verses mourning
my father who had been killed in the battle of Badr. One of them said, "Among us is a
Prophet who knows what will happen tomorrow." On that the Prophet said, "Leave this
(saying) and keep on saying the verses which you had been saying before."
References:
Sahih Bukhari, Volume 7, Book 62, Number 77, Book: al-Nikaah; Page 1132, Number
Sahih Bukhari, Volume 5, Book 59, Number 336, Book: al-Maghaazi; Page 837,
Number 4001 (Arabic version)
Narrated Aisha: Allah's Apostle (p.b.u.h) came to my house while two girls were singing
beside me the songs of Buath (a story about the war between the two tribes of the Ansar,
the Khazraj and the Aus, before Islam). The Prophet (p.b.u.h) lay down and turned his
face to the other side. Then Abu Bakr came and spoke to me harshly saying, "Musical
instruments of Satan near the Prophet (p.b.u.h) ?" Allah's Apostle (p.b.u.h) turned his
face towards him and said, "Leave them." When Abu Bakr became inattentive, I signalled
to those girls to go out and they left. It was the day of 'Id, and the Black people were
playing with shields and spears; so either I requested the Prophet (p.b.u.h) or he asked
me whether I would like to see the display. I replied in the affirmative. Then the Prophet
(p.b.u.h) made me stand behind him and my cheek was touching his cheek and he was
saying, "Carry on! O Bani Arfida," till I got tired. The Prophet (p.b.u.h) asked me, "Are
you satisfied (Is that sufficient for you)?" I replied in the affirmative and he told me to
leave.
References:
Sahih Bukhari, Volume 2, Book 15, Number 70, Book: The Two Festivals; Page 205,
Sahih Bukhari, Volume 4, Book 52, Number 155, Book: al-Jihad; Page 612, Number
Narrated Aisha: Abu Bakr came to my house while two small Ansari girls were singing
beside me the stories of the Ansar concerning the Day of Buath. And they were not
singers. Abu Bakr said protestingly, "Musical instruments of Satan in the house of Allah's
Apostle !" It happened on the 'Id day and Allah's Apostle said, "O Abu Bakr! There is an
'Id for every nation and this is our 'Id."
References:
Sahih Bukhari, Volume 5, Book 58, Number 268, Book: Manaqib al-Ansar; Page 823,
Narrated 'Urwa on the authority of 'Aisha: On the days of Mina, (11th, 12th, and 13th of
Dhul-Hijjah) Abu Bakr came to her while two young girls were beating the tambourine
and the Prophet was lying covered with his clothes. Abu Bakr scolded them and the
Prophet uncovered his face and said to Abu Bakr, "Leave them, for these days are the
days of 'Id and the days of Mina." 'Aisha further said, "Once the Prophet was screening
me and I was watching the display of black slaves in the Mosque and ('Umar) scolded
them. The Prophet said, 'Leave them. O Bani Arfida! (carry on), you are safe
(protected)'."
References:
Number 987-988 (Arabic version)
Narrated 'Aisha: That during the Mina days, Abu Bakr came to her, while there where
two girls with her, beating drums, and the Prophet was (lying) covering himself with his
garment. Abu Bakr rebuked the two girls, but the Prophet uncovered his face and said,
"O Abu Bakr! Leave them, for these are the days of Id (festival)." Those days were the
days of Mina-. 'Aisha added, "I was being screened by the Prophet while I was watching
the Ethiopians playing in the Mosque. 'Umar rebuked them, but the Prophet said, "Leave
them, O Bani Arfida! Play. (for) you are safe."
References:
Number 3529-3530 (Arabic version)

Allah's Apostle is ill-mannered

Narrated Sahl bin Sa'd: A man peeped through a round hole into the dwelling place of
the Prophet, while the Prophet had a Midray (an iron comb) with which he was
scratching his head. the Prophet said, " Had known you were looking (through the hole),
I would have pierced your eye with it (i.e., the comb)." Verily! The order of taking
permission to enter has been enjoined because of that sight, (that one should not look
unlawfully at the state of others). (See Hadith No. 807, Vol. 7)
References:
Sahih Bukhari, Volume 8, Book 74, Number 258, Book: al-Isti'dhan; Page 1333,
Sahih Bukhari, Volume 7, Book 72, Number 807, Book: al-Libaass; Page 1276,

Narrated Anas bin Malik: A man peeped into a room of the Prophet. The Prophet stood
up, holding an arrow head. It is as if I am just looking at him, trying to stab the man.
References:
Sahih Bukhari, Volume 8, Book 74, Number 259, Book: al-Isti'dhan; Page 1333,

Sahl b. Sa'd as-Sa'id reported that a person peeped through the hole of the door of
Allah's Messenger (may peace be upon him), and at that time Allah's Messenger (may
peace be upon him) had with him a scratching instrument with which he had been
scratching his head. When Allah's Messenger (may peace be upon him) saw him. he said:
If I were to know that you had been peeping through the door, I would have thrust that
into your eyes, and Allah's Messenger (may peace be upon him) said: Permission is
needed as a protection against glance.
References:
Sahih Muslim, Book 025, Number 5366, Book: al-Adab; Page 854, Number 2156-40
(Arabic version)
(Arabic version)

Anas b. Malik reported that a person peeped in some of the holes (in the doors) of
Allah's Messenger (may peace be upon him) (and he found him) standing up (lifting) an
arrow or some arrows. The narrator said: I perceived as if Allah's Messenger (may peace
be upon him) was going to pierce (his eyes).
References:
(Arabic version)

Abu Huraira reported having heard Allah's Messenger (may peace be upon him) say: He
who peeped into the house of people without their consent, it is permissible for them to
put out his eyes.
References:
(Arabic version)

Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: If a person
were to cast a glance in your (house) without permission, and you had in your hand a
staff and you would have thrust that in his eyes, there is no harm for you.
References:
(Arabic version)

Allah's apostle mutilates Muslims

Quran 16:126
And if you take your turn, then retaliate with the like of that with which you were
afflicted; but if you are patient, it will certainly be best for those who are patient.

Narrated Anas: Some people were sick and they said, "O Allah's Apostle! Give us shelter
and food. So when they became healthy they said, "The weather of Medina is not suitable
for us." So he sent them to Al-Harra with some she-camels of his and said, "Drink of their
milk." But when they became healthy, they killed the shepherd of the Prophet and drove
away his camels. The Prophet sent some people in their pursuit. Then he got their hands
and feet cut and their eyes were branded with heated pieces of iron. I saw one of them
licking the earth with his tongue till he died.
References:
Sahih Bukhari, Volume 7, Book 71, Number 589, Book: Medicine; Page 1235, Number

Narrated Anas: The climate of Medina did not suit some people, so the Prophet ordered
them to follow his shepherd, i.e. his camels, and drink their milk and urine (as a
medicine). So they followed the shepherd that is the camels and drank their milk and
urine till their bodies became healthy. Then they killed the shepherd and drove away the
camels. When the news reached the Prophet he sent some people in their pursuit. When
they were brought, he cut their hands and feet and their eyes were branded with heated
pieces of iron.
References:

Allah's apostle loves intercourse

Narrated Qatada: Anas bin Malik said, "The Prophet used to visit all his wives in a round,
during the day and night and they were eleven in number." I asked Anas, "Had the
Prophet the strength for it?" Anas replied, "We used to say that the Prophet was given
the strength of thirty (men)." And Sa'id said on the authority of Qatada that Anas had
told him about nine wives only (not eleven).
References:
Sahih Bukhari, Volume 1, Book 5, Number 268, Book: Bathing (Ghusl); Page 73,

Narrated Anas bin Malik: The Prophet used to visit all his wives in one night and he had
nine wives at that time.
References:
Sahih Bukhari, Volume 1, Book 5, Number 282, Book: Bathing (Ghusl); Page 76,
Sahih Bukhari, Volume 7, Book 62, Number 6, Book: al-Nikah; Page 1116, Number
Sahih Bukhari, Volume 7, Book 62, Number 142, Book: al-Nikah; Page 1146, Number
According to this narration, the prophet spends day and night go to his wives for sex. Is
this the image that al-Bukhari and the Muslims, who consider his book the best after the
Quran, have about their prophets whom Allah has praised in the Quran and has made
him the best of prophets???

Moreover, how did Anas ibn Malik know about this?? Did the prophet tell him? Did the
prophet talk to his companions about his intimate moments with his wives?? Did Anas
spy on the prophet? Such diffamating and slanderous fabrications are the reason why
prophet Muhammad is always attacked by the enemies of Islam. Logically, a person with
such characteristics can in no way be a prophet or be compared to Jesus. So don't blame
them when their arguments are found in our own sources that Muslims call SIHAH!!!

Allah's apostle has no shame

Narrated Abu Musa: The Prophet entered a garden and ordered me to guard its gate. A
man came and asked permission to enter. The Prophet said, "Admit him and give him
the glad tidings of entering Paradise." Behold! It was Abu Bakr. Another man came and
asked the permission to enter. The Prophet said, "Admit him and give him the glad
tidings of entering Paradise." Behold! It was 'Umar. Then another man came, asking the
permission to enter. The Prophet kept silent for a short while and then said, "Admit him
and give him the glad tidings of entering Paradise with a calamity which will befall him."
Behold! It was 'Uthman bin 'Affan. 'Asim, in another narration, said that the Prophet was
sitting in a place where there was water, and he was uncovering both his knees or his
knee, and when 'Uthman entered, he covered them (or it).
References:
Sahih Bukhari, Volume 5, Book 57, Number 44, Book: Fada'il al-Sahabah; Page 776,

A'isha reported: Allah's Messenger (may peace be upon him) was lying in the bed in my
apartment with his thigh or his shank uncovered that Abu Bakr sought permission to get
in. It was given to him and he conversed in the same very state (the Prophet's thigh or
shank uncovered). Then 'Umar sought permission for getting in and it was given to him
and he conversed in that very state. Then 'Uthman sought permission for getting in;
Allah's Messenger (may peace be upon him) sat down and he set right his clothes.
Mubammad (one of the narrators) said: I do not say that it happened on the same day.
He ('Uthman) then entered and conversed and as he went out, A'isha said: Abu Bakr
entered aind you did not stir and did not observe much care (in arranging your clothes),
then 'Umar entered and you did not stir and did not arrange your clothes, then 'Uthman
entered and you got up and set your clothes right, thereupon he said: Should I not show
modesty to one whom even the Angels show modesty.
References:
Sahih Muslim, Book 031, Number 5906, Book: Fada'il al-Sahabah; Page 937, Number
2401-26 (Arabic version)

A'isha reported: Allah's Messenger (may peace be upon him) was lying in the bed in my
apartment with his thigh or his shank uncovered that Abu Bakr sought permission to get
in. It was given to him and he conversed in the same very state (the Prophet's thigh or
shank uncovered). Then 'Umar sought permission for getting in and it was given to him
and he conversed in that very state. Then 'Uthman sought permission for getting in;
Allah's Messenger (may peace be upon him) sat down and he set right his clothes.
Mubammad (one of the narrators) said: I do not say that it happened on the same day.
He ('Uthman) then entered and conversed and as he went out, A'isha said: Abu Bakr
entered aind you did not stir and did not observe much care (in arranging your clothes),
then 'Umar entered and you did not stir and did not arrange your clothes, then 'Uthman
entered and you got up and set your clothes right, thereupon he said: Should I not show
modesty to one whom even the Angels show modesty.
References:
Sahih Muslim, Book 031, Number 5907, Book: Fada'il al-Sahabah; Page 938, Number
2402-27 (Arabic version)

Allah's apostle seen naked

Narrated Jabir bin 'Abdullah: While Allah's Apostle was carrying stones (along) with the
people of Mecca for (the building of) the Ka'ba wearing an Izar (waist-sheet cover), his
uncle Al-'Abbas said to him, "O my nephew! (It would be better) if you take off your Izar
and put it over your shoulders underneath the stones." So he took off his Izar and put it
over his shoulders, but he fell unconscious and since then he had never been seen naked.
References:
Sahih Bukhari, Volume 1, Book 8, Number 359, Book: al-Salaat; Page 94, Number 364
(Arabic version)

Jabir b. 'Abdullah reported: When the Ka'ba was constructed the Apostle of Allah (may
peace be upon him) and Abbas went and lifted stones. Abbas said to the Messenger of
Allah (may peace be upon him): Place your lower garment on your shoulder (so that you
may protect yourself from the roughness and hardness of stones). He (the Holy Prophet)
did this, but fell down upon the ground in a state of unconciousness and his eyes were
turned towards the sky. He then stood up and said: My lower garment, my lower
garment; and this wrapper was tied around him. In the hadith transmitted by Ibn Rafi',
there is the word:" On his neck" and he did not say:" Upon his shoulder."
References:
Sahih Muslim, Book 003, Number 0670, Book: al-Haydh; Page 139, Number 340-76
(Arabic version)

Narrated Jabir bin 'Abdullah: When the Ka'ba was built, the Prophet and Abbas went to
bring stones (for its construction). Al Abbas said to the Prophet, "Take off your waist
sheet and put it on your neck." (When the Prophet took it off) he fell on the ground with
his eyes open towards the sky and said, "Give me my waist sheet." And he covered
himself with it.
References:
Sahih Bukhari, Volume 2, Book 26, Number 652, Book: al-Hajj; Page 334, Number

Allah's apostle forgets in his prayers

Narrated Abu Huraira: The Prophet led us in the Zuhr prayer, offering only two Rakat
and then (finished it) with Taslim, and went to a piece of wood in front of the mosque
and put his hand over it. Abu Bakr and 'Umar were also present among the people on
that day but dared not talk to him (about his unfinished prayer). And the hasty people
went away, wondering. "Has the prayer been shortened" Among the people there was a
man whom the Prophet used to call Dhul-Yadain (the longarmed). He said, "O Allah's
Prophet! Have you forgotten or has the prayer been shortened?" The Prophet said,
"Neither have I forgotten, nor has it been shortened." They (the people) said, "Surely,
you have forgotten, O Allah's Apostle!" The Prophet said, Dhul-Yadain has told the
truth." So the Prophet got up and offered other two Rakat and finished his prayer with
Taslim. Then he said Takbir, performed a prostration of ordinary duration or longer,
then he raised his head and said Takbir and performed another prostration of ordinary
duration or longer and then raised his head and said Takbir (i.e. he performed the two
prostrations of Sahu, i.e., forgetfulness)."
References:
Sahih Bukhari, Volume 8, Book 73, Number 77, Book: al-Adab; Page 1297, Number

'Alqama narrated It on the authority of 'Abdullah (b. Mas'ud) who said: The Messenger
of Allah (may peace be upon him) said the prayer; (the narrator added): He made some
act of omission or commission when he pronounced salutation; it was said to him:
Messenger of Allah, is there something new about (he prayer? He (the Holy Prophet)
said: What is it? They said: You said prayer in such and such away. He (the narrator)
said: He (the Holy Prophet) turned his feet and faced the Qibla and performed two
prostrations and then pronounced salutations, and then turned his face towards us and
said: If there is anything new about prayer (new command from the Lord) I informed
you of that. But I am a human being and I forget as you for. get, so when I forget, remind
me, and when any one of you is in doubt about his prayer. he should aim at what Is
correct. and complete his prayer in that respect and then make two prostrations.
References:
Sahih Muslim, Book 004, Number 1168, Book: Masajid wa Mawadi'i al-Salat; Page
209, Number (572)-89 (Arabic version)

'Abdullah (b. Mas'ud) reported: The Apostle of Allah (may peace be upon him) said five
rak'ahs of the noon prayer and when he completed the prayer, It was said to him: Has
there been (commanded) an addition In prayer? He said: What is it? They said: You have
said five rak'ahs, so he performed two prostrations.
References:
Sahih Muslim, Book 004, Number 1175, Book: Masajid wa Mawadi'i al-Salat; Page
210, Number (572)-91 (Arabic version)

Narrates Ibn Sirin: Abu Huraira said, "Allah's Apostle led us in one of the two 'Isha'
prayers (Abu Huraira named that prayer but I forgot it)." Abu Huraira added, "He prayed
two Rakat and then finished the prayer with Tasllm. He stood up near a piece of wood
Lying across the mosque and leaned on it in such a way as if he was angry. Then he put
his right hand over the left and clasped his hands by interlacing his fingers and then put
his right cheek on the back of his left hand. The people who were in haste left the
mosque through its gates. They wondered whether the prayer was reduced. And
amongst them were Abu Bakr and 'Umar but they hesitated to ask the Prophet. A long-
handed man called Dhul-Yadain asked the Prophet, 'O Allah's Apostle! Have you;
forgotten or has the prayer been reduced?' The Prophet replied, 'I have neither
forgotten nor has the prayer been reduced' The Prophet added, 'Is what Dhul Yadain has
said true?' They (the people) said, 'Yes, it is true.' The Prophet stood up again and led the
prayer, completing the remaining prayer, forgotten by him, and performed Talsrm, and
then said, 'Allahu Akbar.' And then he did a prostration as he used to prostrate or longer
than that. He then raised his head saying, 'Allahu Akbar; he then again said, 'Allahu
Akbar', and prostrated as he used to prostrate or longer than that. Then he raised his
head and said, 'Allahu Akbar.' " (The subnarrator added, "I think that they asked (Ibn
Sirin) whether the Prophet completed the prayer with Taslim. He replied, "I heard that
'Imran bin Husain had said, 'Then he (the Prophet) did Taslim.")
References:
Sahih Bukhari, Volume 1, Book 8, Number 469, Book: al-Salat; Page 117, Number 482
(Arabic version)
Sahih Muslim, Book 004, Number 1182, Book: al-Salat; Page 211, Number 573-97
(Arabic version)
(Arabic version)

Alqama reported: He (the Holy Prophet) had led them five rak'ahs in prayer.
Ibrahim b. Suwaid-reported: 'Alqama led us in the noon prayer and be offered five
rak'ahs; when the prayer was complete, the people said to him: Abu Shibl, you have
offered five rak'ahs. He said: No, I have not done that. They said: Yes (you said five
rak'ahs). He (the narrator) said: And I was sitting in a corner among people and I was
just a boy. I (also) said: Yes, you have offered five (rak'ahs). He said to me: O, one-eyed,
do you say the same thing? I said: Yes. Upon this he turned (his face) and performed two
prostrations and then gave salutations, and then reported 'Abdullah as saying: The
Messenger of Allah (may peace be upon him) led us in prayer and offered five rak'ahs.
And as he turned away the people began to whisper amongst themselves. He (the Holy
Prophet) said: What is the matter with you? They said: Has the prayer been extended?
He said: No. They said: You have in fact said five rak'ahs. He (the Holy Prophet) then
turned his back (and faced the Qibla) and performed two prostrations and then gave
salutations and further said: Verily I am a human being like you, I forget just as you
forget. Ibn Numair made this addition:" When any one of you forgets, he must perform
two prostrations."

References:
Sahih Muslim, Book 004, Number 1176-77, Book: al-Salat; Page 210, Number 572-92
(Arabic version)

'Abdullah (b. Mas'ud) reported: The Messenger of Allah (may peace be upon him) led us
five (rak'ahs in prayer). We said: Messenger of Allah, has the prayer been extended? He
said: What is the matter? They said: You have said five (rak'ahs). He (the Holy Prophet)
said: Verily I am a human being like you. I remember as you remember and I forget just
as you forget. He then performed two prostrations as (compensation of) forgetfulness.
References:
(Arabic version)
(Arabic version)
(Arabic version)

Abdullah reported: We prayed along with the Messenger of Allah (may peace he upon
him) and he committed or omitted (something). Ibrahim said: By Allah, this is a
misgiving of mine only. We said: Messenger of Allah, is there something new about the
prayer? He (the Holy Prophet) said: No. We told him about what he had done. He (the
Holy Prophet) said: When a man commits or omits (something in prayer), he should
perform two prostrations, and he then himself performed two prostrations.
References:
(Arabic version)

'Imran b. Husain reported: The Messenger of Allah (may peace be upon him) said the
afternoon prayer and gave the salutation. at the end of three rak'ahs and then went into
his house. A man called al-Khirbaq, who had long arms, got up and went to him, and
addressed him as Messenger of Allah and mentioned to him what he had done. He came
out angrily trailing his mantle, and when he came to the people he said: Is this man
telling the truth? They said: Yes. He then said one rak'ah and then gave salutation and
then performed two prostrations and then gave salutation.
References:
(Arabic version)
(Arabic version)

Allah's apostle breaks an oath he took
The quran has made clear that deliberate oaths must be expiated when broken. This is
the order from Allah (swt) that everyone must obey. The narrations report that the
prophet broke some oaths he made.
Allah sent the prophet as the best examplar, so we can obey him and follow his Sunnah.
Is a prophet who breaks his oaths the best examplar Allah can send us!? If the prophet
takes oaths then breaks them, then we can do the same without any remorse. Then I
wonder what makes the prophet the best examplar when he can make mistakes that
ordinary men make! I don't think the typical Muslim has an idea of what "the best
examplar" means. If the prophet were to make mistakes that we do, then I don't see why
we must obey him unconditionally. If Allah orders us to obey the prophet
unconditionally, it is because everything he does and says are within the boundaries of
the Quran. It is because he is infallible! If there is a person who does not break out of
these boundaries, it would be the prophet and his divinely appointed successors.

These narrations, like the others, were fabricated so that when we make mistakes, we
can justify ourselves by saying that the prophet, who is better than us, made the same
mistakes.

Quran 5:89
Allah does not call you to account for what is vain in your oaths, but He calls you to
account for the making of deliberate oaths; so its expiation is the feeding of ten poor
men out of the middling (food) you feed your families with, or their clothing, or the
freeing of a neck; but whosoever cannot find (means) then fasting for three days; this is
the expiation of your oaths when you swear; and guard your oaths. Thus does Allah
make clear to you His communications, that you may be Fateful.

Quran 16:91
And fulfill the covenant of Allah when you have made a covenant, and do not break the
oaths after you have confirmed them, and you have indeed made Allah a surety for you;
surely Allah knows what you do.

Narrated Zahdam: When Abu Musa arrived (at Kufa as a governor) he honored this
family of Jarm (by paying them a visit). I was sitting near to him, and he was eating
chicken as his lunch, and there was a man sitting amongst the people. Abu Musa invited
the man to the lunch, but the latter said, "I saw chickens (eating something (dirty) so I
consider them unclean." Abu Musa said, "Come on! I saw the Prophet eating it (i.e.
chicken)." The man said "I have taken an oath that I will not eat (chicken)" Abu Musa
said." Come on! I will tell you about your oath. We, a group of Al-Ash'ariyin people went
to the Prophet and asked him to give us something to ride, but the Prophet refused. Then
we asked him for the second time to give us something to ride, but the Prophet took an
oath that he would not give us anything to ride. After a while, some camels of booty were
brought to the Prophet and he ordered that five camels be given to us. When we took
those camels we said, "We have made the Prophet forget his oath, and we will not be
successful after that." So I went to the Prophet and said, "O Allah' Apostle ! You took an
oath that you would not give us anything to ride, but you have given us." He said, "Yes,
for if I take an oath and later I see a better solution than that, I act on the later (and gave
the expiation of that oaths"
References:
Sahih Bukhari, Volume 4, Book 53, Number 361, Book: Fardd al-Khumus; Page 660,
Sahih Bukhari, Volume 7, Book 67, Number 427, Book: al-Dhaba-ihh wal Saydd; Page
1206, Number 5518 (Arabic version)
Sahih Bukhari, Volume 8, Book 78, Number 620, Book: Oaths and Vows; Page 1404,
Sahih Bukhari, Volume 8, Book 78, Number 644, Book: Oaths and Vows; Page 1407,

Narrated Abu Musa: My Companions sent me to Allah's Apostle to ask him for some
animals to ride on as they were accompanying him in the army of Al-Usra, and that was
the Ghazwa (Battle) of Tabuk, I said, "O Allah's Prophet! My companions have sent me to
you to provide them with means of transportation." He said, "By Allah! I will not make
you ride anything." It happened that when I reached him, he was in an angry mood, and I
didn't notice it. So I returned in a sad mood because of the refusal the Prophet and for
the fear that the Prophet might have become 'angry with me. So I returned to my
companions and informed them of what the Prophet had said. Only a short while had
passed when I heard Bilal calling, "O 'Abdullah bin Qais!" I replied to his call. Bilal said,
"Respond to Allah's Apostle who is calling you." When I went to him (i.e. the Prophet), he
said, "Take these two camels tied together and also these two camels tied together,"'
referring to six camels he had brought them from Sad at that time. The Prophet added,
"Take them to your companions and say, 'Allah (or Allah's Apostle ) allows you to ride
on these,' so ride on them." So I took those camels to them and said, "The Prophet allows
you to ride on these (camels) but by Allah, I will not leave you till some of you proceed
with me to somebody who heard the statement of Allah's Apostle. Do not think that I
narrate to you a thing which Allah's Apostle has not said." They said to me, "We consider
you truthful, and we will do what you like." The sub-narrator added: So Abu Musa
proceeded along with some of them till they came to those who have heard the
statement of Allah's Apostle wherein he denied them (some animals to ride on) and (his
statement) whereby he gave them the same. So these people told them the same
information as Abu Musa had told them.
References:

Allah's apostle transgresses by playing with the regulations of Allah

Narrated Abu Huraira: While we were sitting with the Prophet a man came and said, "O
Allah's Apostle! I have been ruined." Allah's Apostle asked what was the matter with
him. He replied "I had sexual intercourse with my wife while I was fasting." Allah's
Apostle asked him, "Can you afford to manumit a slave?" He replied in the negative.
Allah's Apostle asked him, "Can you fast for two successive months?" He replied in the
negative. The Prophet asked him, "Can you afford to feed sixty poor persons?" He replied
in the negative. The Prophet kept silent and while we were in that state, a big basket full
of dates was brought to the Prophet . He asked, "Where is the questioner?" He replied, "I
(am here)." The Prophet said (to him), "Take this (basket of dates) and give it in charity."
The man said, "Should I give it to a person poorer than I? By Allah; there is no family
between its (i.e. Medina's) two mountains who are poorer than I." The Prophet smiled
till his pre-molar teeth became visible and then said, 'Feed your family with it."
References:
Sahih Bukhari, Volume 3, Book 31, Number 157, Book: Fasting; Page 403, Number
Sahih Bukhari, Volume 3, Book 31, Number 158, Book: Fasting; Page 404, Number
Sahih Bukhari, Volume 3, Book 47, Number 772, Book: al-Hiba (Gifts); Page 540,
Sahih Bukhari, Volume 7, Book 64, Number 281, Book: al-Nafaqaat; Page 1178,
Sahih Bukhari, Volume 8, Book 79, Number 700, Book: Expiation for Unfulfilled
Oaths ; Page 1419, Number 6709 (Arabic version)

Allah's apostle behaves like a child

Narrated 'Aisha: We poured medicine in one side of the Prophet's mouth during his
illness and he started pointing to us, meaning to say, "Don't pour medicine in my
mouth." We said, "(He says so) because a patient dislikes medicines." When he improved
and felt a little better, he said, "Didn't I forbid you to pour medicine in my mouth ?" We
said, " ( We thought it was because of) the dislike, patients have for medicines. He said,
"Let everyone present in the house be given medicine by pouring it in his mouth while I
am looking at him, except 'Abbas as he has not witnessed you (doing the same to me)."
References:
Sahih Bukhari, Volume 9, Book 83, Number 25, Book: al-Ddiyaat; Page 1453, Number
Sahih Bukhari, Volume 9, Book 83, Number 35, Book: al-Ddiyaat; Page 1455, Number

Allah's apostle omits few revealed verses from the Quran

Narrated Aisha: The Prophet heard a man reciting the Qur'an in the mosque and said,
"May Allah bestow His Mercy on him, as he has reminded me of such-and-such Verses of
such a Surah."
References:
Sahih Bukhari, Volume 6, Book 61, Number 556-557, Book: Fada'il al-Qur'aan; Page
1110, Number 5037 (Arabic version)

Narrated Aisha: Allah's Apostle heard a man reciting the Qur'an at night, and said, "May
Allah bestow His Mercy on him, as he has reminded me of such-and-such Verses of such-
and-such Suras, which I was caused to forget."
References:
Sahih Bukhari, Volume 6, Book 61, Number 558, Book: Fada'il al-Qur'aan; Page 1110,
Sahih Muslim, Book 004, Number 1721, Book: Prayers; Page 285, Number 225
(Arabic version)

Narrated 'Aisha: The Prophet heard a reciter reciting, the Qur'an in the mosque at night.
The Prophet said, "May Allah bestow His Mercy on him, as he has reminded me of such-
and-such Verses of such and-such Suras, which I missed!"
References:
Sahih Muslim, Book 004, Number 1720, Book: Prayers; Page 284, Number 224
(Arabic version)

Narrated 'Aisha: The Prophet heard a man (reciting Quran) in the Mosque, and he said,
"May Allah bestow His Mercy upon him. No doubt, he made me remember such-and such
Verses of such-and-such Sura which I dropped (from my memory).
Narrated Aisha: The Prophet performed the Tahajjud prayer in my house, and then he
heard the voice of 'Abbas who was praying in the Mosque, and said, "O 'Aisha! Is this
'Abbad's voice?" I said, "Yes." He said, "O Allah! Be merciful to 'Abbas!"

References:
Sahih Bukhari, Volume 3, Book 48, Number 823, Book: al-Shahadaat; Page 552,

Allah's apostle curses and insults those who don't deserve it
Allah sent Muhammad as a mercy to mankind. He sent us a prophet with sublime
morality. The Quran is clear about the true nature of the prophet:
Quran 68:4
And most surely you conform (yourself) to sublime morality.

Quran 33:21
Certainly you have in the Messenger of Allah an excellent exemplar for him who hopes in
Allah and the latter day and remembers Allah much.

Quran 33:33
...Allah only desires to keep away the uncleanness from you, O people of the House! and
to purify you a (thorough) purifying.
...

The key terms are Sublime morality, an excellent exemplar, keep away the uncleanness
from you, purify you a (thorough) purifying. Any rational and intelligent person will
understand that a person endowed with such excellent virtues is protected from satan,
and therefore from sinning and will not curse people left and right!!!

Would Allah send us someone to guide us with teachings from Allah on one hand, and on
the other hand curse and bad-mouth people? What kind of example will he set to
others??? These narrations claiming that the prophet did such a thing are fabrications
from the hypocrites and disbelievers, who wanted to tarnish the image of the prophet.
All these narrations contradict the Quran and are therefore trash.

Narrated 'Aisha: (the wife of the Prophet) A group of Jews entered upon the Prophet and
said, "As-Samu-Alaikum." (i.e. death be upon you). I understood it and said, "Wa-
Alaikum As-Samu wal-la'n. (death and the curse of Allah be Upon you)." Allah's Apostle
said "Be calm, O 'Aisha! Allah loves that on, should be kind and lenient in all matters." I
said, "O Allah's Apostle! Haven't you heard what they (the Jews) have said?" Allah's
Apostle said "I have (already) said (to them) "And upon you ! "
References:
Sahih Bukhari, Volume 8, Book 73, Number 53, Book: Kitab al-Adab; Page 1293,
Abu Huraira reported it was said to Allah's Messenger (may peace be upon him): Invoke
curse upon the polytheists, whereupon he said: I have not been sent as the invoker of
curse, but" I have been sent as mercy."
References:
Sahih Muslim, Book 032, Number 6284, Book: Kitab Al-Birr was-Salat-I-wa'l-Adab;
Page 1004, Number 6599-87 (Arabic version)
However, the prophet did curse the true enemy of Allah, mainly Abu Sufyan and his son
Mua'awiyah. These are the people who fought the prophet and his progeny.

Ibn Abbas reported: I was playing with children that Allah's Messenger (may peace be
upon him) happened to pass by (us). I hid myself behind the door. He (the Holy Prophet)
came and he patted upon my shoulders and said: Go and call Mu'awiya. I returned and
said: He is busy in taking food. He again asked me to go and call Mu'awiya to him. I went
(and came back) and said that he was busy in taking food, whereupon he said: May Allah
not fill his belly! Ibn Muthanna, said: I asked Umm Umayya what he meant by the word
Hatani. He said: It means" he patted my shoulders".
References:
Now here are some of the lies concocted to tarnish the image of the master of all
prophets and the seal of prophethood:

Anas b. Malik reported that there was an orphan girl with Umm Sulaim (who was the
mother of Anas). Allah's Messenger (may peace be upon him) saw that orphan girl and
said: O, it is you; you have grown young. May you not advance in years! That slave-girl
returned to Umm Sulaim weeping. Umm Sulaim said: O daughter, what is the matter
with you? She said: Allah's Apostle (may peace be upon him) has invoked curse upon me
that I should not grow in age and thus I would never grow in age, or she said, in my
(length) of life. Umm Sulaim went out wrapping her head-dress hurriedly until she met
Allah's Messenger (may peace be upon him). He said to her: Umm Sulaim, what is the
matter with you? She said: Allah's Apostle, you invoked curse upon my orphan girl. He
said: Umm Sulaim, what is that? She said: She (the orphan girl) states you have cursed
her saying that she might not grow in age or grow in life. Allah's Messenger (may peace
be upon him) smiled and then said: Umm Sulaim, don't you know that I have made this
term with my Lord. And the term with my Lord is that I said to Him: I am a human being
and I am pleased just as a human being is pleased and I lose temper just as a human
being loses temper, so for any person from amongst my Ummah whom I curse and he in
no way deserves it, let that, O Lord, be made a source of purification and purity and
nearness to (Allah) on the Day of Resurrection.
References:

A'isha reported that two persons visited Allah's Messenger (may peace be upon him)
and both of them talked about a thing, of which I am not aware, but that annoyed him
and he invoked curse upon both of them and hurled malediction, and when they went
out I said: Allah's Messenger, the good would reach everyone but it would not reach
these two. He said: Why so? I said: Because you have invoked curse and hurled
malediction upon both of them. He said: Don't you know that I have made condition with
my Lord saying thus: O Allah, I am a human being and that for a Muslim upon whom I
invoke curse or hurl malediction make it a source of purity and reward.
References:

This hadith has been reported on the authority of A'mash with the same chain of
transmitters and the hadith transmitted on the authority of 'Isa (the words are):" He had
a private meeting with them and hurled malediction upon them and cursed them and
sent them out."
References:

Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: O Allah, I
am a human being and for any person amongst Muslims upon whom I hurl malediction
or invoke curse or give him whipping make it a source of purity and mercy.
References:

Narrated Abu Huraira: that he heard the Prophet saying, "O Allah! If I should ever abuse
a believer, please let that be a means of bringing him near to You on the Day of
Resurrection."
References:
Sahih Bukhari, Volume 8, Book 75, Number 372, Book: al-Da'awaat (Invocations);
Page 1356, Number 6361 (Arabic version)

Abu Huraira reported Allah's Apostle (may peace be upon him) as saying: O Allah, I
make a covenant with Thee against which Thou wouldst never go. I am a human being
and thus for a Muslim whom I give any harm or whom I scold or upon whom I invoke
curse or whom I beat, make this a source of blessing, purification and nearness to Thee
on the Day of Resurrection.
References:

Abu Huraira reported that he heard Allah's Messenger (may peace be upon him) as
saying: O Allah, for any believing servant whom I curse make that as a source of
nearness to Thee on the Day of Resurrection.
References:

Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: I have held
covenant with Thee which Thou wouldst not break, so for any believer whom I curse or
beat, make that an expiation on the Day of Resurrection.
References:
al-Bukhari reported in his Sahih:

Abu Hurayra said: "The prophet used to get angry, so he would curse, insult and hurt
those who did not deserve it. So he asked Allah to make this a source of purity and
reward."

Are you going to tell me that the prophet who has sublime morality is incapable or
deterring from slandering and insulting people??? Has not the prophet said:

( ) : " "
I also remind the reader of the following haddith:

Abu Huraira reported it was said to Allah's Messenger (may peace be upon him): Invoke
curse upon the polytheists, whereupon he said: I have not been sent as the invoker of
curse, but" I have been sent as mercy."
References:
Is such behaviour that of a prophet? Would Allah send us a prophet who can't control his
anger and temper?? Is this the character of the best of creations?? This is just ludicrous!

How non-Muslims slander the prophet based on his marriage with Aisha (RA) and
Zeinab (RA)
These narrations state that the prophet married our mother Aisha (RA) when she was 6
and he consummated this marriage when she was nine. I am not sure how accurate this
information is, but it is irrelevant. Unfortunately, this historical event is used to criticize
the prophet's personality, who is supposed to be the sublime symbol of morality and the
most excellent exemplar Allah has blessed us with, to follow for guidance. The marriage
between a man in his fifties and a little girl of 6 is not easy to accept, especially, when the
groom is the last in the line of prophethood. So how do we handle such criticisms
coming from our enemies or from those who desire to know the true personality of the
prophet?
Narrated Aisha: The Prophet engaged me when I was a girl of six (years). We went to
Medina and stayed at the home of Bani-al-Harith bin Khazraj. Then I got ill and my hair
fell down. Later on my hair grew (again) and my mother, Um Ruman, came to me while I
was playing in a swing with some of my girl friends. She called me, and I went to her, not
knowing what she wanted to do to me. She caught me by the hand and made me stand at
the door of the house. I was breathless then, and when my breathing became Allright,
she took some water and rubbed my face and head with it. Then she took me into the
house. There in the house I saw some Ansari women who said, "Best wishes and Allah's
Blessing and a good luck." Then she entrusted me to them and they prepared me (for the
marriage). Unexpectedly Allah's Apostle came to me in the forenoon and my mother
handed me over to him, and at that time I was a girl of nine years of age.
References:
Sahih Bukhari, Volume 5, Book 58, Number 234, Book: Manaquib al-Ansaar; Page
814, #3894
Narrated Hisham's father: Khadija died three years before the Prophet departed to
Medina. He stayed there for two years or so and then he married 'Aisha when she was a
girl of six years of age, and he consumed that marriage when she was nine years old.
References:
Sahih Bukhari, Volume 5, Book 58, Number 236, Book: Manaquib al-Ansaar; Page
814, #3894
Sahih Bukhari, Volume 7, Book 62, Number 64, Book: al-Nikaah; Page 1129, #5133
Sahih Bukhari, Volume 7, Book 62, Number 65, Book: al-Nikaah; Page 1129, #5134
First of all, the marriage of young girls in the Arab culture was among the norms, and not
an immoral act. Therefore, you can't criticize the marriage of the prophet with Aisha
based on what the norms of today's society are. A long time ago, homosexuality was
considered a mental disorder. Today you can't put a homosexual in a mental hospital
based on yesterday's diagnosis. It is just not rational. Besides, traditions that may seem
abnormal to you, appear very normal to others! Your acts are considered immoral only if
they violate the norms of your society. If they don't, then your acts are decent. If they
violate the norms of another society, your acts are still decent relative to your society.

Second, in everything the prophet does, there is wisdom and lessons to learn from. The
prophet is not a regular person like us. The prophet is endowed with superior
knowledge, wisdom and infallibility. Prophets act based on this exceptional knowledge
and wisdom, and not instinct. Prophets act according to the teachings of Allah and not
against them. If the prophet felt that this marriage was wrong, than he would not have
done it. Moreover, there is no single verse in the Quran that condemns this marriage. If
Allah did not condemn it, then who are you to do so?

Third, Allah says that the prophet is of sublime morality, that he is an excellent exemplar
for mankind, that he does not err. Therefore, to explain any act undertaken by the
prophet, you reason based on these virtues and not on something else that leads to a
contradicting conclusion. What I mean is the following: You don't say the prophet has
commited an immoral act, therefore, he can't have the virtues of the Quran, therefore he
is not a true prophet. No! you have to reason the other way, meaning with the
undisputable facts: The prophet has these virtues, and the Quran is the ultimate source
for them, therefore what he has done does not break any morality rule, and there must
be some wisdom behind it. Failing to understand what this wisdom is does not render
the act immoral! We may never come to understand the true wisdom behind his
marriage with Aisha at this age.

Fourth, there is no narration in the Islamic books that criticized, opposed or treated the
marriage of the prophet with Aisha as immoral. The family of Aisha (RA) and the
prophet's party were both happy with the event. This suffices to state that this act was
regarded as moral and decent to that society. How can people criticize the prophet's
marriage when they don't even know what the norms of that society were? Besides, I
remind you that the prophet waited 3 years before allowing Aisha (RA) to move in.
Why? Sinply because she reached her puberty at the age of 9. Does that surprise you?
Never heard of girls attained puberty at this young age? Under Islamic law, at puberty,
male and females become accountable to their actions and are allowed to make their
own decisions. So tell me, was the prophet marriage an immoral act?

Bottom line: If you closely research the life of the prophet from credible sources (and
not spurious sources), you will find that he was indeed of sublime morality and an
excellent exemplar for all mankind. More reading...

The mother of believers Zeinab (RA), daughter of Jahsh, was the cousin of the prophet
and had a high social status. She was one of the early people to embrace Islam. Zayd bin
Harith was a slave that the prophet had bought to set free. But he refused to leave and
opted to stay with the prophet, who brought him up and considered him as his son.
Zeinab, as well as her relatives, wanted the prophet to marry her. However, the
prophet's desire was to marry Zeinab to Zaid. But Zeinab and her brother were reluctant
to the idea. They wanted to exercise their freedom of deciding on the matter. It is
reported that verse 36 of sourat al-Ahzab was revealed because of their reluctance to
the prophet's decision.

Quran 33:36
It is not fitting for a Believer, man or woman, when a matter has been decided by Allah
and His Messenger to have any option about their decision: if any one disobeys Allah and
His Messenger, he is indeed on a clearly wrong Path.
-
Their marriage (8 years before Hijrat) was the symbol of equality between all social
classes. However, it was not a happy one because the two were not compatible to each
others. Their marriage did not bring happiness to any of the two. They were both good
believers and they both loved the prophet. But Zaid wanted a divorce, and the prophet
advised Zaid not to do so. To stop their misfortune, they divorced. Zeinab Became
miserable. Her and her relatives reiterated their wish to the prophet, to marry her. This
is when the following verse was revealed:

Quran 33:37
And when you said to him to whom Allah had shown favor and to whom you had shown
a favor: Keep your wife to yourself and be careful of (your duty to) Allah; and you
concealed in your soul what Allah would bring to light, and you feared men, and Allah
had a greater right that you should fear Him. But when Zaid had accomplished his want
of her, We gave her to you as a wife, so that there should be no difficulty for the believers
in respect of the wives of their adopted sons, when they have accomplished their want of
them; and Allah's command shall be performed.

The marriage of the prophet with Zeinab was the object of great criticism at the time,
because he married ex-wife of his son. Before Islam, an adopted son was treated like a
biological son. This made the marriage of the prophet appear immoral. But Allah
abolished these beliefs because under Islamic law, an adopted son is never like the
biological son. It is prohibitted for a father to marry the ex-wife of his bilogical son, but
not of his "adopted son".

Quran 33:4-5
Allah has not made for any man two hearts in his (one) body: nor has He made your
wives whom ye divorce by Zihar your mothers: nor has He made your adopted sons
your sons. Such is (only) your (manner of) speech by your mouths. But Allah tells (you)
the Truth, and He shows the (right) Way - Call them by (the names of) their fathers: that
is juster in the sight of Allah. But if ye know not their father's (names, call them) your
Brothers in faith, or your maulas. But there is no blame on you if ye make a mistake
therein: (what counts is) the intention of your hearts: and Allah is Oft-Returning, Most
Merciful.

Impudent Narrations Denigrating Prophet Muhammad

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HADITH PART 4: IMPUDENT NARRATIONS ABOUT PROPHET MUHAMMAD

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