113 She has also disapproved the report of Ibn Umar and Abu...

113 She has also disapproved the report of Ibn Umar and Abu Hurayrah that (the Prophet said): Ominousness verily lies in three things, and she said for elucidating this: The Messenger of Allah was in fact 114 telling about the conditions of the pre-Islamic (Jahiliyyah) era, due to its (hadith’s) contradiction to the predetermined principle that: “Verily the authority resteth wholly with God.” (3:154).

When coming to hear the hadith reported by Abu al-Darda’ that he (S) said: “Whoever enters upon the morning, his night prayers (watr) is invalid then,” she commented: Nay, Abu al-Darda’ did lie … the Prophet was performing watr prayers even after entering upon the morning. And when knowing that Ibn Umar said: The Messenger of Allah performed the short pilgrimage (umrah) in the Month of Rajab, she judged that he committed an inadvertence (sahw).

In regard of Anas ibn Malik and Abu Sa’id al-Khudri she said: Anas and Abu Sa’id were not aware of (or able to comprehend) the hadith of the Messenger of Allah since they were two young lads (boys)! She used to reject and refute any hadith incongruous with the Qur’an, with conceiving the narration of any truthful Companion to be mistakenly heard or based on misconception.

115 Also she denied the hadith reported by Umran ibn Husayn ibn Samurah, that two pauses (saktah) were there for the Prophet in his recital (of two surahs) during the (daily) prayers. 116 There are numerous examples in this respect, and in the book Ta’rikh Abi Hurayrah, I have cited a number of the traditions in which he was criticized, and which were rejected and refuted, to which the dear reader is kindly requested to refer.

117 Narration of Hadith after its Writing was Forbidden by Prophet: Those having no expertise in knowledge and no awareness of expertise, surmise that the Messenger’s traditions which they read in books or hear from narrators, have all reached us correct in syntax and well-arranged in wording, and that their original words reached to the narrators intact and preserved exactly as were uttered by the Prophet, without any corruption (tahrif) or alteration.

They further think that the and those who succeeded them who kept in memory the Prophet’s traditions till the time of tadwin (writing down of hadith), have conveyed them with their original text and wording exactly as they heard them, and duly related them in the form they received them, keeping them safe against any change and alteration.