In this era of communications by cyber space the texts from the various collections of Ahadith (singular, Hadith), comprising of varying classifications do appear on the Internet. A non Muslim writer would enter into dialogue with a Muslim student quoting the translated text from any published Hadith that meets his/her fancy. The writer having quoted the "published identification number" and the "name of the compiler" could easily assert his point of view or press an agenda, irrespective of the fact that the isnad (credential) of the identified Hadith happens to be non authoritative or the chain of its transmission is broken and does not reach the Prophet. Majority of the Internet surfers have little or no background knowledge of the historical facts behind the compilation of the corpus of Ahadith. It is not an easy task even for the learned scholars to establish who and how reliable were these chain of narrators and/or the compilers, except for a few. 

The intention of this indepth study is to defend the True Islam from being maligned on Internet under the guise of "Prophet's Pronouncements and Acts", when they are not his but are falsely attributed to him. To distinguish the two. 

Often the revealed verses of the Qur'an and the reported versions of the Ahadith are quoted on the Internet, concurrently or simultaneously. The Internet surfers have to be educated that these two distinguishably separate "texts" have their own independent qualifications and characteristics. In view of these frequent quotes it is now essential and imperative that the correct terminologies rather than the generalized terms are used by the Muslim writers, specially while quoting a Hadith or while responding a quoted Hadith. To declare "Hadith" as; "the literal or precise verbatim of the factual sayings, deeds or approvals of the Prophet of Islam (peace be upon him)", could be technically inaccurate and in some instances fundamentally wrong. The readers will have a better idea of what this article is trying to convey, once they have read and understood the List of Hadith Classifications that is printed below. 

What is a Hadith? 

The word "Hadith" literally means; "a saying", "a report", "an account". Within the Islamic circle and literature, the term Hadith is used to identify a text that is related to a "re-narrated" saying or account of deeds or approval by the Prophet. However, if one was to review the physical process involved in the collection and compilation of these texts one has but to admit the fact that these "reported" texts have gone through a process of several "re-narrated" verbal transmissions involving a chain of narrators going through three or more generations. Some of these narrators were reliable and unfailing in their verbal reports whereas others were not. Often, a narrator being "a man of faith" cannot utter a lie was the criteria used by a compiler. But, there was a lapse of nearly two centuries from the year of the passing away of the Prophet to the dates in which most of these compilations did happen. To say that the memories of human beings did not or do not slip away in the course of time would be a hollow claim. 

These compilations were not made from the "recorded" documents of the time of Prophet (saw). There are reports which do confirm that whatever was recorded by the companions of the prophet, other than the revealed verses of the Qur'an, had been effaced during the life time of the prophet. This was done at the expressed command of the Prophet. There are diverse opinions as to why the Prophet had so instructed. In the opinions of some scholars, the instructions to efface were of a transitory nature. Others argue that the instructions were never rescinded or withdrawn. The expressed reasons did hold good for all times. They were valid apprehensions. One such expressed reason reported in a Hadith speaks of the concern that his ummah may follow the path of those of the earlier prophets. This could be a reference to the association of the rabbinical teachings called Mishna or Talmud with the Torah after the passing away of prophet Moses (P). And, the inclusion of the Letters (Epistles) with the Gospels in the New Testament after the passing away of prophet Jesus (P). The major schism of the Ummah that did take place in the name of Hadhrat Ali (r.a.), many years after Ali's departure from this world, had the needed support to uphold the Shia beliefs in the narrated reports. Even the exact number of Imams (12) that would come on this earth was recorded. If the expressed apprehensions by the Prophet had been taken conscientiously and seriously by the Ummah, the followers would not have been divided into Sects. 

Important Note: One has to bear in mind that the "pre-recorded" verses of the Revealed Texts (the Qur'an) were collected by the first Caliph of Islam - Abu Bakr, who died within two years of the passing away of the prophet. The final compilation of these "pre-recorded verses" and making of a definitive canon was undertaken by a Commission appointed by the third Caliph Uthman ibn 'Affan. This formal Commission was headed by a better known scribe named Zayd ibn Thabit. Within twenty-three years of the passing away of the Prophet, copies made from the definitive canon established by the Commission and approved by the Caliph were distributed to various centers. One such is preserved in Istanbul and two in the former Soviet Union. Allah has undertaken upon Himself to safeguard the revealed verses of the Glorious Qur'an. The verses of Ahadith have no such assurance, neither from Allah nor from the prophet. And, it is known fact that the Collection of Ahadith has not been safeguarded. It is erroneous to interchange the word Hadith with Sunnah or visa versa. There are several Ahadith that have not in the least to do with the traditions of the prophet. 

REASONS AND MOTIVES BEHIND THE FABRICATIONS... 

It is an undisputed fact that the compilers of the Ahadith did reject a large majority of narrations (the figure runs in hundreds of thousands) as being invented, fabricated, faulty or too weak to be recorded. Here are a few of the major reasons or circumstances for these superfluities. a) The fabrications were done in order to glorify; their beloved prophet, the elected successors to the prophet, the chosen family members of the prophet and/or their progenies. The fabricators have been reported as saying "We did not speak lie against him (Prophet) but for him instead." (for details see pg. 41, 'Criticism of Hadith among Muslims with reference to Sunan ibn Maja' by Dr. Suhaib Hasan Abdul Ghaffar, published jointly by Ta-Ha Publishers and Al-Qur'an Society, London, England, quoting reference to the source document al--Baith al-Hathith by Ibn Kathir pg. 79). b) Various factions trying to justify and/or to propagate their own schools of philosophical thoughts in the name of Prophets, e.g. Sufic Orders, Qadariyah, Jabariyah, Rawafid, Ikhwan-as-safa, Mu'tazila, etc. The later had a support of the 'Abbasid rulers. c) The on going rivalries between the supporters of; Hadhrat Ali (ra), Hadhrat Muawiyah (ra) and Kharijites who opposed both. The later also remained in constant conflict with the Umayyads. d) To instill and indoctrinate strict piety (taqwa) among the believers. The preachers and local leaders who did attribute things to the Prophet probably were of the opinion that the end could justify the means. On pg. 41, 'Criticism of Hadith among Muslims with reference to Sunan ibn Maja' there are names of the narrators who used to invent Hadith on "the merits of each Sura of the Quran" when they found people deserting the Quran and occupying themselves with Fiqh of Abu Hanifa and Maghazi (battles) of Ibn Ishaq. e) In order to earn greater fame within the community. Higher the number of Ahadith a scholar could memorize, greater the honour and status he could obtain. f) The scholars have also noted that the proverbs were attributed to the Prophet.

EVERYONE THAT CAME IN CONTACT WITH OR LIVED WITH THE PROPHET WAS NOT TRUSTWORTHY... 

It is an accepted traditional norm to classify the narrators upon the basis of their direct and personal contact with the Prophet OR, upon the basis of their direct and personal contact with someone who had directly contacted the Prophet. 

In Surah At-Tauba (9) verses 43 to 50, Allah (SWT) has given us an eye-opening example from which we must learn two MOST important things: 

1. The Prophet himself could not tell apart from amongst his own people or from the people who were living in the same period in the history as well as from those who had personally met the Prophet and spoken with him, as to who were sincere and who were "the liars". A group of people that was given the consent to stay back and not to join the expedition of Tabuk had obtain their exemptions by lying before the Prophet. The Prophet could only detect their lies when the truth was made manifest by Allah. (see verse 9: 43). To place our faith upon or to take it for granted that each and everyone that had lived with the Prophet should be regarded as an honest and trustworthy companion, is fundamentally wrong. 

2. There were limitations to the knowledge of the prophets. What was happening around them and in their own time was unknown to the prophets. So, the prophets cannot speak of the past or of the future, unless that was REVEALED by Allah. 

Many of these narrated texts can be based upon weak narrations or spurious reports and others can be presented out of contexts or intentionally distorted. Often it is mentioned that the Arabs living in the era of the prophet had far greater capacity than what we have today, of memorizing and then repeating without error later on, what the prophet had narrated. The question is how can one verify an unwritten text, years later? It is also noticed on the Internet that a particular narration classified by one Muslim student or writer under a certain category or class is strongly disputed by another. Even the recorded classification done by a learned scholar is being revised by the subsequent scholar. Majority of the Shiah reports are of even later date. Mostly they are from the Buyid period of around 454 Hijri. 

Besides the under mentioned eighteen Classifications there are three basic Categories of Ahadith. 

1. 'Oral Traditions' The oral statements of the Prophet. 
2. 'Physical Traditions' The acts or deeds of the Prophet. 
3. 'Approved Traditions' The acts or deeds that were performed in 
presence of the Prophet. 
Besides, there are also oral statements made by the Shahaba (r.a.) 

The term As-Sihah As-Sittah (The Six authentic collections of Ahadith), is used for the compilations done by Imams/Scholars named; al-Bukhari, Muslim, at-Tirmidhi, Nasai, 'Abu Dawud and 'Ibn Majah. 

A Hadith recorded in Sahih Muslim on the authority of Abu Hurairah is regarded as Ma'lul (defective), by the more knowledgeable authorities than Imam Muslim, such as Imam Bukhari and Yahya bin Ma'in. The reported saying "is not of the Prophet (s.a.s.) but one of Ka'b al-Ahbar". This is recorded by Ibn Taimiyyah in Majmu' Fatawa. For the complete details of Ibn Taimiyyah's recorded version and the alternate opinion given by scholar Al-Albani read An Introduction to the Science of Hadith by Dr. Suhaib Hasan Abdul Ghaffar (p. 43). 

Below is the text of the above mentioned Ma'lul (defective) Hadith which I have downloaded from the following Website. Since the numbering is not uniform one may find this text under No. 38:6707 or 4:2149 or 4:1462 of Sahih Muslim. http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/muslim/038.smt.html#038.6707 

The above mentioned day by day description of the Creation comes very close to the one that is mentioned in the Taurat. Please see the Old Testament, Book of Genesis, Chapter 1. This information does not appear in the Holy Qur'an. The above Hadith is not a Hadith-e-Qudsi. Under the circumstances one may wonder; How the Prophet could have this descriptive information? If the Prophet had not related this information to Abu Hurairah, then who was this Ka'b al-Ahbar, whose saying is alleged to have been reported as that of the Prophet (s.a.s.)? Ka'b was a Jewish scholar who had entered Islam. He was a Tabi who was known for quoting verses from the Taurat. We also know from Hadith 5:17 of Al-Muwatta that Abu Hurairah had gone to Mount Sinai to meet Ka'b al Ahbar. During their meeting Ka'b had quoted texts from the Taurat to Abu Hurairah and Abu Hurairah had quoted the sayings of the Prophet to Ka'b. This information indirectly supports the earlier criticism by Imam Bukhari and Yahya bin Ma'in. 
In the Forward of this book 'An Introduction to the Science of Hadith, Dr. Suhaib Hasan Abdul Ghaffar' has listed twenty six Ahadith that we keep on hearing over and over again from the Sunni and Shiah Alims as well as from the members of both the sects. (This list is worth reading). Some of these Ahadith even belong to the group called "Qudsi". These are just a few examples to show how we keep attributing statements to the Prophet not knowing that the learned scholars who have the knowledge of the Science of Hadith have ruled that these Ahadith "actually vary tremendously in their degree of authenticity from the Prophet." The author has also added a word of caution for those quoting these twenty-six Ahadith; "(of) being in danger of contravening the Prophet's widely narrated stern warnings about attributing incorrect/unsound statements to him." 

Any Hadith that disagrees or narrates opposite to what has been revealed in the Holy Qur'an should be discarded, even if it is a Sahih Hadith or a Qudsi Hadith. 

In a book entitled 110 Hadith Qudsi, translated by Syed Masood-ul-Hasan, Revision and Commentaries by Ibrahim M. Kunna, published by Darussalam, Riyadh, Saudi Arabia in 1996/1417H, appears a Qudsi Hadith No. 8 on page 19/20. I have faithfully reproduced below the entire text with its commentary:

In his commentary, Abdullah Yusuf Ali writes:-
Allah's knowledge is perfect, and therefore His justice will be perfect also; for He will not fail to take into account all the most intangible things that determine conduct and character.

Note: Allah (swt) is the Most Merciful. He can forgive whoever, whenever and whatever He wishes. He does not need a scapegoat to do that. Allah (swt) is also the Most Just and He does not deal unjustly with anyone of His own Creation.

For those who ascribe false things to Allah, will never prosper. In such falsehood is but a paltry profit but they will have a most grievous Chastisement. Quran 16 : 116/117

This last verse applies to those who used to manufacture "Hadith Qudsi" for earning rewards and/or glory. It may also apply to those who today knowing propagate by mouth or publish the false narrations, in the name of Allah (s.w.t.).

THE FUTURISTIC NARRATIONS... 

It is not uncommon to read narrations after narrations that speak of what will happen after the passing away of the prophet. And, they DO NOT belong to the group classified as Ahadith Qudsi, meaning the ultimate and final sources of these non-Qudsi narrations terminate with the Prophet. I have quoted below one Hadith that is NOT a Qudsi Hadith and is on the Internet at an Islamic Website:

There are many Ahadith that give accounts with elaborate details of what will happen upon this earth at the End Time; what will happen to each group of mankind on the Day of Judgement; in the Heaven and Hell, etc. And, many of these statements DO NOT belong to the Qudsi Group, but belong to the Shahi Group. The following Revealed Statements do raise SERIOUS questions not to the Credibility of the Prophet but of those who have narrated them in his name.

*~Need for the CAUTION~*

The above list tells us that each and every "published" Hadith that is identified and enumerated cannot be justly labeled "authoritative or sound". Also, the possibility of a "weak" or "faulty" Hadith falling under the wrong criteria and/or regarded as "sound" by a compiler, cannot be ruled out with hundred percent surety. Hence, the use of incorrect terminology/classification by us or our resentment to observe the needed caution because of personal attitude, may end up putting the Credibility of the Messenger or the Integrity of Islam on the line, instead of the rejection of the credibility of a narrator or a compiler. 

I wish to ask a simple question: Is there a re-narrated report that is compiled by a compiler whose dedicated, devoted and untiring efforts in the compilation of the narrated reports has earned him the unique status, and this authoritative report speaks of a severe penalty of Hell Fire for "attributing any falsehood to the Prophet"? If the answer is YES, then the need for the observance of the "caution" is to be felt the most by those who devoutly propagate with confidence these narrations. 

The above warning is also applicable to all those who knowingly propagate the falsely attributed sectarian notions, especially concerning what will happen after the passing away of the Prophet, as being attested by the Prophet in his sayings. Most of them are not recorded as "Hadith Qudsi". And, the knowledge of the future is with Allah Alone. Many of the divisions within the Ummah would not have happened if the narrators and propagators, who want us to obey the Messenger of Allah, had been honest enough and obeyed the Messenger of Allah. In the magazine Al-Basheer of Sept.-Oct. 1994 appeared a Feature Article; Recording, Traveling and Isnad of Hadith: From the early years. On page 12 of this magazine there appears a very important and thought provoking text: 

Abu Saeed al-Khudri said, "We exerted our best to get the Messenger of Allah to allow us to write his hadith but he refused." (This was recorded by al-Baghdadi in Taqyid.)
There are explanations offered, more than three centuries after the above Hadith was narrated, by scholars like Ramhurmuzi (d. 360 A.H.). Ramhurmuzi writes; "Apparently the prohibition was in the beginning to make their attention to the Quran only and to distinguish the recording of the Quran from the sunnah of the Prophet and to keep things safe from any kind of mixture or confusion." However, this kind of explanations are not supported by any sayings of the Prophet nor by the verses of the Quran. The scholar's opening word "Apparently" conveys it is a kind of presumption and not an acknowledged reality or a historical fact. 

"Conjecture can be of no avail against Truth."  (Quran 10:36). 

Allah alone knows the Truth. May Allah forgive me if I have erred.
The scholars of Hadith say; Ahadith Qudsi are from Allah only as far as the meaning of the text is concerned and they are from the Prophet of Allah as to the actual wordings of these message. It would be erroneous to attribute any of the Qudsi Hadith to Allah and claim e.g.; "Allah (SWT) said:....". Similarly, majority of the above classified Hadith may be considered as from the Prophet as to the meaning of the text is concerned and as to the wordings of the text they are from the narrators or from the Muslim scholars. It is erroneous to attribute these Ahadith to the Prophet and claim ; "The Messenger of Allah said:....".

AN INTERESTING OBSERVATION BY A CHRISTIAN CRITIC: 

"It is interesting to note that Bukhari wrote a book about the narrators (Zuafa-us-sagher). What is even more interesting is that Bukhari's book condemns several narrators including: Ata bin abi Maimoona, Ayyub bin Aiz, Ismail bin Aban, Zubair bin Muhammad, At-Tayyimi, Saeed bin Urwa, Abdullah bin Abi Labeed, Abdul Malik bin Ameen, Abdul waris bin Saeed, Ata bin As-Saib bin Yazeed, and Khamsan bin Minhal as unreliable. However, the Hadith-collection of Bukhari in the its modern form actually includes many traditions narrated by these very individuals! Obviously, these traditions, which Bukhari rejected, were inserted in his book following his death."

It is to this science of Hadith's that orientalism directs its most formidable criticism. Unfortunately, the literature written by Muslim scholars, whether originally in English or translated from other languages, to counteract this attack has been an entirely inadequate response. And the need for an effective response is urgent for Muslims living in the West, because this subject plays an important role in directing and binding the community, and in meeting the challenge of self-maintenance in a radically foreign environment. 
A convert to Islam quickly discovers the need to adopt a position on the role of the Sunnah and the Hadith in his or her life. The problem is that the options presented are so extreme that many converts soon come to feel estranged from the community they have joined. In my opinion, this situation could be avoided if there were a real chance for honest and open discussion on this subject.

Many so called Muslim scholars would hold tight and seem to prefer the sacrifice of the prestige of the Prophet (s.a.s.), rather than that of their esteemed narrators and/or compilers, as if they were the infallible ones! 

Allah alone is Infallible and He alone Knows the Truth behind every "re-narrated report".

Notes: The above Hadith has valid supports from the verses of the Qur’an (10:20; 6:50). 
Hence, if there are narrations which directly and explicitly contradict the above statement made by Bibi 'Aisha (r.a.) and have no support from the verses of the Qur'an than all such narrations need to be carefully re-examined if not rejected. 

Two Important Questions: 
What could have prompted Bibi 'Aisha (r.a.) to make the above statement and denounce the narrators in no uncertain terms and call the propagators the liars? 
The obvious answer is; There must be in circulation fabricated, false narrations in the name of the Prophet, promoting Prophet's knowledge of the UNSEEN. 

Who could be the narrators of such LIES? 
The obvious answer is; The narrators who lived during the life of Bibi 'Aisha (r.a.). If for some reason, one is not ready to accept this answer as a reality, because one has been all along hearing otherwise, then one has but to reject this Hadith. 

If all Muslims were to truly believe; Allah Alone has the knowledge of UNSEEN, some of the sub-Sects of Islam would loose their holds upon their followings. 

Sunnah and Hadiths

It is not correct to contend that the Sunnah of the Prophet (peace be upon him) has been communicated to the Ummah by the Hadith literature, alone. Historically, the Hadith literature that is in the circulation, was none existent for the first few centuries of Islam. 
The Prophet’s example has been mostly communicated through the practical examples of the living and practicing Muslim communities. Often a question, that is over and over again asked is; How else would I have known how to recite my ritual prayers and how many rakats to recite for each prayer, if not through the Hadith literature, since the Qur’an is silent on these issues? If one was allowed to stand up before a congregation and ask; When and how did the congregants learn to recite their ritual prayers? The majority of the Jamaat would most probably answer; a) At an early age when he or she had not even read the books of Hadiths.b) Either in their homes from the family members or at the Madressah from the teachers. The reality is that the majority of the Sunnah of the Prophet have been communicated to the society through the examples of living Muslims.

The ARABIC phrase translated by Yusuf Ali as "idle tales" is "lahw al-Hadeethi". In the Dictionary and Glossary of the Qur'an the word "lahw" is translated as "ludicrous (ridiculous)". 
The word "al-Hadeethi" is translated as "the narrative, the story, the tale, the event, the discourse, the saying, etc." 
In the literal sense this Verse of the Qur'an tells us NOT to purchase (patronize) "ludicrous (ridiculous) Hadeeths" and mislead others from the Path of Allah, without knowledge of the real facts. DO NOT Purchase (patronize) the "Ludicrous (ridiculous) Hadeeths"... You have READ Allah's Command, now READ the text below...

Notes and Questions: Please READ carefully...

1. The above recorded preposterous and ludicrous narration in Sahih al-Bukhari, in connection with the earlier Prophet Solomon on the authority of Abu Huraira, is also a Ma'lul Hadeeth. One need not be a professor of mathematics to work out the probabilities of a person having "slept (had sex) with all the ninety women" in one night. After having read the earlier records of narrations by Abu Huraira, one can say that this outrageous and ridiculous tale about this earlier Prophet Solomon could also have come from his Jewish friends. 

2. Abu Huraira has repeated this ludicrous narration (Hadeeth) six times and they all are recorded in the Sahih al-Bukhari. Surprisingly, Abu Huraira has not been consistent in his narrations. He has given five different figures for the number of women Prophet Solomon "slept with in one night". In Hadeeth # 9: 561, 60 women; in Hadeeth # 4: 635, 70 women; in Hadeeths # 8: 634 and 711, 90 women; in Hadeeths # 4: 74A and 7: 169, 99 or 100 women. The question is; which of the above narrations is AUTHORITATIVE and TRUE? If you accept only one of the above listed narrations to be authoritative and true then the rest of the recorded narrations have to be declared as non authoritative and untrue. If one was to accept all the recorded narrations to be authoritative and true then one has but to admit the most unlikely story that the similar events did happen for at least five different nights and narrated by the Prophet (peace be upon him), at least five times with five different figures. The above mentioned numberings for the Hadeeths are from the computer CD Alim. The numberings may vary in the printed volumes of Sahih al-Bukhari. 

3. Imam Bukhari is said to have been extra meticulous in his collection. If so, could he have recorded all these self contradicting narrations in his own work? If not, whose compilation is this? 

4. The verses of the Glorious Qur'an Sura Rad, revealed to the Prophet says: "To David We gave Solomon (for a son) how excellent in Our service! Ever did he turn (to Us)!" Quran  38: 30. Having known and preached the above verse, the Prophet could NOT have narrated such a ludicrous narration about Prophet Solomon. The Prophet would NOT narrate any tale that would throw Ridicule in the Path of Allah, after having preached verse number 6 of Sura Luqman. Do not turn away from Allah's Sign in 31:6.

When Our Signs are rehearsed to such a one he turns away in arrogance as if he heard them not as if there were deafness in both his ears: announce to him a grievous Penalty. Sura Luqman (31) : Verse 7

HADEETH SEEMINGLY ABROGATING QURANIC VERSES

Please note that this narration is not the sayings of the Prophet (s.a.s.). It is claimed to be that of Umar ibn al-Khattab (r.a.) which he is alleged to have been spoken after the passing away of the Prophet. If people can forge documents in the name of the prophet they can easily fabricate an unrecorded spoken words, in the name of a companion of the Prophet as well as that of the narrator.

The extended text of the above report appears in the next Hadith Number 86.6830 (8-817). It is also narrated by Ibn 'Abbas. The obvious questions that would generally arise after reading the above text are: 

What is the penalty prescribed within the Qur'an for those who commit the illegal sexual intercourse? Is that a substituted penalty for the abrogated or caused to be forgotten, earlier penalty of "stoning to death"? Did the Prophet and his companions use to carry out the penalty of "stoning to death" as narrated? 

Important Notes:

1. The above Command does not state that the penalty prescribed is a substituted penalty for an earlier revealed penalty for the same crime (sin). Neither the quoted Hadith nor the commentaries to the Qur'an has recorded the text of the so called abrogated or caused to be forgotten Verses of "stoning to death". 

2. The quoted verses of the Qur'an speak of "marriage" for the guilty parties. That fact conclusively proves that Allah (s.w.t.) has Himself granted the guilty parties an opportunity to live on within the society and have the family life. Also the fact that Allah has forbidden the Believers from marrying the adulterer or adulteress clearly indicates that men and women who had committed the sins were not being killed but were spared and allowed to live on. In the translation by M. M. Pickthall the guilty man and guilty woman are called adulterer and adulteress. The punishment of flogging is Commanded for both - man and woman. The punishment of flogging is Commanded for the fornication and adultery. 

3. If one was to assert, based upon the recorded text of the Hadeeth, that the stoning to death was indeed the prevalent penalty even after the passing of the Prophet, ("Surely Allah's Apostle carried out the penalty of Rajam, and so did we after him.") then one has but to admit that either Umar and his party ("we") had been knowingly disobeying the above Command of flogging or they had never heard the verses of Sura An-Nur which was most probably revealed in the latter half of 6 A.H. These are most unlikely stories in either case. When a question was asked if Allah's Apostle carried out the penalty of Rajam, (stoning to death) before or after the revelation of Sura An-Nur, the answer given by 'Abdullah bin Abi Aufa was "I don't know". (see Sahih Al-Bukhari verses 8: 804 and 8: 824). 

4. There are lengthy arguments presented by the upholders of the Hadeeth such as; Whenever Allah wants to abrogate His earlier Command He makes us forget it (verses 2:106 and 16:101 of the Qur'an) or the earlier text is expunged or removed from the Qur'an in some mysterious manner, as for an example; A goat ate up the page or leaf on which the missing Verses of stoning to death were written! {Note: The question is; what about the reciters who had memorized the entire Qur'an?}. There is also a Hadeeth in Sahih Al-Bukhari (5: 188), which records that the Prophet had joined a group of stoning monkeys and had PERSONALLY stoned a she-monkey who had committed an illegal sexual intercourse. {Note: Allah had Commanded not to purchase Ludicrous Hadith. Qur'an 31: 6}. There are several narrations in Sahih Al-Bukhari that the Prophet had asked for the guilty Jewish individuals to be stoned to death, when he was informed of the fact that this was the prescribed punishment for them in Torah. 
HOWEVER, none of these arguments and examples can or does change the undeniable fact that the penalty prescribed in Sura an-Nur happens to be the final known Command on this subject. It is inconceivable that Umar who was known for his strict discipline could have personally disobeyed the final Command of Sura An-Nur and instead observed the earlier Command that was not in the Book. 

Allah has undertaken to protect the Qur'an from corruption and He has done so. THINK... (Allah wants the believers to think and then decide), should I uphold anything that directly, indirectly or remotely give rise to a totally UNSUBSTANTIATED ASSERTION that QUR'AN WAS INCOMPLETE TO BE COMPLETED BY HADITH LITERATURE LATER? 

Please let me repeat:

It is now time that we Muslims of this century try to distinguish the authentic material from the material that has been implanted centuries ago by the enemies of Islam and be forthright about it.


UPON WHICH VERSES IS YOUR FAITH (IMAAN)? AL-QUR'AN OR AL-BUKHARI?

REVEALED WORDS OF ALLAH (S.W.T.):

RECORDED WORDS OF IMAM BUKHARI:

Allah (s.w.t.) has given us the Wisdom (A'ql) to judge between the Truth and the Falsehood. May He Guide us all to use it wisely and honestly... Ameen.

THE SECOND OPINION ON HADITHS THAT CONTRADICT QUR'AN... 
Below are the excerpts from the third revised edition (January 2000) of a well circulated book 'A STUDY OF THE QUR'AN' by Brother Mohammed Abdul Malik of 69 Prince of Wales Road, Sutton, Surrey, U.K. ISBN: 0 9530907 2 8 Email: MAmalek1@aol.com. My thanks are due to the learned author for his kind permission to reproduce the texts: 

Historical backgrounds of Hadiths 

To understand the background to the development of Hadith literature one must sift through the history of Islam from about 250 years after the time of our Prophet for it is towards the end of this period that the Hadith literature was produced. (page 128) 
In fact, during the first century of the Prophet's era no hadiths were written down whatsoever. Stories circulated by word of mouth but they were never written down because the view was well known that the Prophet and the companions did not want anything of the kind to be done, and so there was a very strong feeling against the writing of any sort of 'Hadith' literature. (page 129)

The so called 'Science of isnad' -- touchstone of a hadith's authenticity -- has tremendous flaws in it. 
How, then, can we go on giving credence to something that was not written down and yet which, some 250 years after the fact, Bukhari supposedly managed to trace back to its source (i.e. the Prophet) by establishing all the links in a chain which cannot possibly have been genuinely reconstructed! (page 132) 
How he (Imam Bukhari) managed to do this without written records, bridging a gap of about eight generations, and simultaneously establishing not only biographical data but also a compelling analysis of the mental faculties of his subjects defies belief! (page 133) {The author then quotes an example of Abu Huraira's forgetful memory and a so-called miracle that cured it, mentioned in Bukhari 4:841}

Ways the Hadiths contradicts the Qur’an:
One can quote several hundred hadiths which not only contradict the Qur’an but also clearly do damage to the Prophet's good name. From Bukhari there is a selection below of some typical Hadiths on various topics in order to give an overall impression of what we mean. The Quranic verses are given alongside so that the reader can judge for himself whether or not the Hadiths contradict the Quranic verses as is claimed here. (page 135)

EIGHT MAJOR TOPICS ON WHICH HADITHS CONTRADICT:
Below I have only given the headings of these topics and the list of narrations from Hadiths that contradict the verses of the Qur'an. The author has published texts of these narrations and the Quranic verses they contradict and his comments. For details please pages 137 to 154. 

No. 1 
Punishment for adultery: Al-Bukhari: 8.816; 3.885 Qur'an: 24:2; 24:5-9 

No. 2 
Extremely adverse comments supposedly made by the Prophet against women:
Al-Bukhari: 1.301; 7.30; 1.490; Muslim 1032, 1034; Abu Daud 703 Qur'an 2.223; 4.19; 16.97; 33.35; 48:5-6 

No. 3 
To approach women during their menses, for sexual purposes:
Al-Bukhari: 1.298; 1.299 Qur'an: 2.222 

No. 4 
Aspects of character ascribed to the Prophet:
Al-Bukhari: 7.590; 7:252/253/254; 9.130 

No. 5 
The circumstances under which and when the parts of Qur'an were supposedly to have been revealed :
Al-Bukhari: 6.209; 6.203 Qur'an: 11:114; 11:5 

No. 6 
Celestial Science 
Al-Bukhari: 4.421 Qur'an: 36:38 

No. 7 
The companions of the Prophet 
Al-Bukhari: 5.546 Qur'an: 48:29; 8:63 

No. 8 
Can anyone intercede on our behalf :
Al-Bukhari: 8.567 & 571; 1.98; 1.331; 5.224; 6.242 
Muslim 389, 747, 2071, 2516 
Qur'an: 39.44; 2.254/255; 25.30; 2.48 &123; 6.51/70/94; 9.114; 7.188; 
7.53; 21.100; 30.13; 34.23; 11.46; 46.9; 36.23; 40:18; 43.86; 74.48; 111.1/3; 35.14; 10.3; 19.87; 20.109; 21.28.

The Result: Muslims holding on to such Hadiths will always be a temptation to Anti Islamics in their quest to discredit Allah's true and pure religion and they will continue to cite these hadiths every now and then.

By Akberali Meherali