Monthly Archives: December 2012

Mistranslation of Durr al-Mukhtar

Shiapen (previously known as answering-ansar) says:

Eighth Example of Sunni morality – The Permissibility to pay a woman for sex, without fear of Islamic punishment

We read in Dur al-Mukhthar, Volume 2, Page 474 (a compilation of the great Fatwas of Imam Abu Hanifa) as follows:

We read in Fathul Qadeer that if a man informs a woman that he is paying her for sex then he cannot be subject to any manner of Islamic penalty.
Dur al-Mukhtar, Volume 2, page 474


The right translation is as following:


فتح القدیر میں کافی سے منقول ہے اگر مرد نے عورت سے کہا کہ میں نے تجھ کو اتنا مہر دیا، میں تیرے ساتھ زنا کروں تو حد واجب نہیں

It is narrated in Fathul Qadir from kafi that if a man tells a woman that I give you such amount of dowry in return for zina, then hadd is not wajib.

First of all, here the word dowry is used, secondly translating ‘hadd wajib nahi’ as ‘he can not be subject to any manner of Islamic penalty’ is highly misleading. Because if hadd is not wajib, it doesn’t mean that tazeer can also not be given, and tazeer is also an Islamic penalty. Shiapen aka Answering-Ansar is very fond of mistranslating such important points to make its articles ‘more appealing’ to the readers.

Note : The book ‘Kafi’ mentioned here is not the famous hadith book of Shias.

Secondly after mentioning what is written in fathul qadeer, the author of the book, durr al Mukhtar, says:

ان سب صورتوں میں حق یہ ہے کہ حد واجب ہے اس واسطے کہ باعتبار معنی اور حقیقت کے کتاب اللہ اس کے معارض ہے ، حق تعالٰی فرماتا ہے  الزانية والزاني فاجلدوا

In all these cases, the right thing is that hadd is wajib because in its meaning and in its reality, it is against the Book of Allah, Almighty Allah says : The woman and the man guilty of illegal sexual intercourse, flog each of them (Quran 24:2)

Shiapen aka Answering-Ansar never bothered to mention this in its article, while it is written in the very next line. But how can a people, whose aim is to misguide others care, about these things?

Is the version of hadith thaqalayn ‘Kitabullah wa sunnati’ weak?

Answering-Ansar (which has shifted its website to says:

As for Ibn al-Hashimi’s version to the ‘Quran and AhlulBayt’ version of Hadith Thaqlayn and his spontaneous citation of ‘Quran and Sunnah’ version, we would like to advance the words of present day Salafi scholar Shaykh Hassan bin Farhan al-Maliki who in his book “Qeraah fi Kutub al-Aqaed”, page 71 stated:

(…كتاب الله وسنتي) وهو حديث ضعيف عند محققي أهل السنة

“(…The book of Allah and my Sunnah) this is a weak tradition according to scholars of Ahle Sunnah”



This Shaykh Hassan bin Farhan al Maliki is an old friend of Rawafidh, and the Muslims don’t give him 1% credibility in the science of hadith. Now lets turn our attention to whether this version of hadith thaqalayn is weak or not.

The Prophet (saww) said :

خلفت فيكم شيئين لن تضلوا بعدهما; كتاب الله و سنتي, و لن يفترقا حتى يردا على الحوض

I have left among you two things after which none of you will go astray; the Book of Allah and my Sunnah, and they will never separate until they return to me at the pond.

This version of hadith thaqalayn is present in the following books.
Mustadrak al Hakim
Kinzul Ummal by Ali al Muttaqi al hindi
Mishkat al Masabih by Tibrizi
Jami al Saghir by Imam Suyuti
Sunan by Imam Darqutni
Sunan al Kubra by Imam Baihaqi (two different asnaad)
Muwatta by Imam Malik
al-aitqad  by Abul Qasim
al Targheeb by Ibn Shaheen

Imam Hakim has graded it sahih, Imam Dhahabi remained silent in talkhis so it shows his approval, and Shaikh Albani and Ibn Hazm (in al ahkam) also authenticated it.

Now lets look at Shia books

We read in al Kafi
عدة من أصحابنا، عن أحمد بن محمد بن خالد، عن أبيه، عن النضر بن سويد، عن يحيى الحلبي، عن أيوب بن الحر قال: سمعت أبا عبد الله عليه السلام يقول: كل شئ مردود إلى الكتاب والسنة
A number of our people has narrated from Ahmad ibn Muhammad ibn Khalid from his father  from al-Nadr ibn Suwayd from Yahya al-Halab from Ayyub ibn al-Hurr who has said the  following.  “Abu ‘Abdallah (a.s.) has said, ‘Everything must be referred to the holy Quran and the  Sunnah”

al Kafi, Vol. 1, p. 69

Majlisi has graded it sahih

This sahih tradition from al-kafi shows that even the traditions of ahlelbayt should be referred to Quran and Sunnah, so from this,we learn that sunnah is the primary thing, and ahlelbayt’s narration is to be verified with the sunnah. If it is in agreement with the sunnah, we should accept it, otherwise, we should discard the sayings of ahlelbayt as well since the primary thing is Quran and Sunnah.