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of Hisham Ibn Hakam the kafir yet, you shut your mouth and listen when we tell you about the Prophet ﷺ. We tell you about him and you listen like good obedient slaves. Not only the Sirah, but have to rely on us for reports on the Ahlul bayt.
His third point: The Prophet ﷺ prayed while being in a state of major impurity. I don’t know if this is deliberate deception or simply his inability to comprehend and read? I think it is the latter, because this individual clearly is on the lower end of the IQ scale.
Here is the report. Read it for yourselves brothers. He has derived from this text that the Prophet ﷺ prayed while in a state of major impurity. The report mentions that the Prophet ﷺ would do ablution (like you do with prayer) before sleeping when he was Junub.
This fool thought this report mentioned the Prophet ﷺ praying, but it is rather mentioning he would wash himself and do ablution, like one would do for the prayer. It does not say he prayed in this state. Imagine taking someone with this level of comprehension seriously?
However, do you know who did pray in a state of impurity? His infallible imam, ʿAlī ibn Abī Ṭālib RA. ;)
His fourth point is that the Prophet ﷺ contemplated suicide. This report (or rather the specific part in question) is absolute rejected, and it is false. The report with the given addition, is from the marāsīl of Al-Zuhrī and these are neglected.
The report in question beside the addition is fine, and it can in fact be found in Sahihayn without the addition. By the inclusion of “as it has reached us”, al-Zuhrī was making clear this was not a direct report but something he had heard generally. Henceforth the addition-
Cannot be attributed to ʿĀʾishah RA. Ibn Ḥajar al-ʾAsqalānī in Fatḥ al-Bārī expounds on this report and the issues therein.
Here are selected scholarly discussions on this report, clearly mentioning the rejection of this addition of Al-Zuhrī. It will be from Ibn Ḥajar al-ʾAsqalānī, al-Suyūṭī and Nāṣir al-Dīn al-Albānī. Read below:
In conclusion, this additional is rejected by the scholars and it is from the inclusions of Al-Zuhri. It is hence rejected. Other reports are present without the addition. For more, look at the article below: <a target="_blank" href="https://islamqa.info/ar/answers/152611/%D9%87%D9%84-%D8%AA%D8%B5%D8%AD-%D8%B1%D9%88%D8%A7%D9%8A%D8%A7%D8%AA-%D9%87%D9%85%D9%90%D9%91-%D8%A7%D9%84%D9%86%D8%A8%D9%8A-%D8%A8%D8%A7%D9%84%D8%A7%D9%86%D8%AA%D8%AD%D8%A7%D8%B1" color="blue">islamqa.info/ar/answers/152…</a>
His fifth point is that the Prophet ﷺ was naked…. These Shia are very shameless when they even think of such disgusting things about our noble Prophet ﷺ. They are maybe used to see their fathers naked on the streets slapping themselves on Ashura.
The report cited mention nothing of that sort, and it is only his dirty imagination going to such extents.
His sixth point is that the Prophet ﷺ was forgetful of verse in the Quran. In accordance with our perception and concept of infallibility, then such forgetfulness is not problematic. On that the Prophet ﷺ can commit unintentional sins, there is an agreement thus far between-
Shaykh Ibn Taymiyya and Asharis like Al-Rāzī on this point. Al-Rāzī mentions the ‘iṣma of the prophets and takes the position that it is not possible for the prophets to commit minor or major sins intentionally, but they are allowed to commit mistakes unintentionally (sahū).
The Ash‘arī Taqī al-Dīn al-Subkī takes al-Rāzī’s definition a step further and argues that prophets did not commit minor or major sins intentionally or unintentionally. Shaykh Ibn Taymiyya felt that the Ash‘arīs imposed their view of the prophets on the Qur’ānic text and in the-
the process rejected who the prophets really were. By foisting their rationality on the text, the Ash‘arīs were in effect denying part of revelation. Shaykh Ibn Taymiyya defines the concept as ‘iṣma as that “prophets were protected (ma‘ṣūm) from remaining, continuing or-
persisting in sin and error once they had committed it.” Ibn Taymiyya believed that prophets could sin, but what made them different than others was that they were protected from persisting in sin. God would not allow his messengers, whom he trusted to convey his message, to-
continue to commit sins but would eventually correct their mistakes. Ibn Taymiyya asserted that his definition of ‘iṣma was more consistent with Qur’ānic verses and ḥadīths in which the prophets admit their transgression (ẓulm) and ask for forgiveness
Shaykh Ibn Taymiyya view is the most balanced and consistent with the Quran and Sunnah. He refuted both al-Subkī and al-Rāzī comprehensively. In light of this and me being an Athari, the report is not problematic in any shape, way or form. The Prophet ﷺ could be forgetful.
Moreover, I can get into the technicalities and the commentary of the qualified scholars on this report and infalibility, but I want to adopt a different strategy for this point. I am going to prove that by making this point or argument, he is CURSED by his own imam. 🤣🤣🤣