‘Urwa b. Zubair reported: ‘A’isha asked: What disrupts the prayer? We said: The woman and the ass. Upon this she remarked: Is the woman an ugly animal? I lay in front of the Messenger of Allah (ﷺ) like the bier of a corpse and he said prayer.
Abu Tha’labah al-Khushani said: The Messenger of Allah (ﷺ) prohibited eating fanged beasts of prey.
حَدَّثَنَا الْقَعْنَبِيُّ، عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي إِدْرِيسَ الْخَوْلاَنِيِّ، عَنْ أَبِي ثَعْلَبَةَ الْخُشَنِيِّ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم نَهَى عَنْ أَكْلِ كُلِّ ذِي نَابٍ مِنَ السَّبُعِ .
Sunan Abi Dawud 3802
https://sunnah.com/abudawud:3802
Narrated Jabir ibn Abdullah: I asked the Messenger of Allah (ﷺ) about the hyena. He replied: It is game, and if one who is wearing ihram (pilgrim’s robe) hunts it, he should give a sheep as atonement.
Sunan Abi Dawud 3801
https://sunnah.com/abudawud:3801
Mutilation
Narrated `Abdullah bin Yazid Al-Ansari: The Prophet (ﷺ) forbade robbery (taking away what belongs to others without their permission), and also forbade mutilation (or maiming) of bodies.
حَدَّثَنَا آدَمُ بْنُ أَبِي إِيَاسٍ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا عَدِيُّ بْنُ ثَابِتٍ، سَمِعْتُ عَبْدَ اللَّهِ بْنَ يَزِيدَ الأَنْصَارِيّ َ ـ وَهُوَ جَدُّهُ أَبُو أُمِّهِ ـ قَالَ نَهَى النَّبِيُّ صلى الله عليه وسلم عَنِ النُّهْبَى وَالْمُثْلَةِ.
Sahih al-Bukhari 2474
https://sunnah.com/bukhari:2474
Narrated Anas: Some people from `Uraina tribe came to Medina and its climate did not suit them, so Allah’s Messenger (ﷺ) (p.b.u.h) allowed them to go to the herd of camels (given as Zakat) and they drank their milk and urine (as medicine) but they killed the shepherd and drove away all the camels. So Allah’s Messenger (ﷺ) sent (men) in their pursuit to catch them, and they were brought, and he had their hands and feet cut, and their eyes were branded with heated pieces of iron and they were left in the Harra (a stony place at Medina) biting the stones. (See Hadith No. 234, Vol. 1)
حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ شُعْبَةَ، حَدَّثَنَا قَتَادَةُ، عَنْ أَنَسٍ ـ رضى الله عنه ـ أَنَّ نَاسًا، مِنْ عُرَيْنَةَ اجْتَوَوُا الْمَدِينَةَ، فَرَخَّصَ لَهُمْ رَسُولُ اللَّهِ صلى الله عليه وسلم أَنْ يَأْتُوا إِبِلَ الصَّدَقَةِ فَيَشْرَبُوا مِنْ أَلْبَانِهَا وَأَبْوَالِهَا، فَقَتَلُوا الرَّاعِيَ وَاسْتَاقُوا الذَّوْدَ، فَأَرْسَلَ رَسُولُ اللَّهِ صلى الله عليه وسلم فَأُتِيَ بِهِمْ، فَقَطَّعَ أَيْدِيَهُمْ وَأَرْجُلَهُمْ وَسَمَرَ أَعْيُنَهُمْ، وَتَرَكَهُمْ بِالْحَرَّةِ يَعَضُّونَ الْحِجَارَةَ. تَابَعَهُ أَبُو قِلاَبَةَ وَحُمَيْدٌ وَثَابِتٌ عَنْ أَنَسٍ.
Sahih al-Bukhari 1501
https://sunnah.com/bukhari:1501
Punishment for bestiality
It was narrated from Ibn`Abbas that the Messenger of Allah (ﷺ) said: “Whoever has intercourse with a Mahram relative, kill him; and whoever has intercourse with an animal, kill him, and kill the animal.”
Sunan Ibn Majah 2564
https://sunnah.com/ibnmajah:2564
Sufyan Ath-Thawri reported from ‘Asim, from Abu Razin, from Ibn ‘Abbas who said: “Whoever has relations with beast, then there is no legal punishment for him.”
‘Abdullah b. ‘Umar reported that Hafsa wept for ‘Umar (when he was about to die). He (‘Umar) said: Be quiet, my daughter. Don’t you know that the Messenger of Allah (ﷺ) had said:” The deceased is punished because of his family’s weeping over the death”?
Abu Musa reported that when ‘Umar was wounded, there came Suhaib from his house and went to ‘Umar and stood by his side, and began to wail. Upon this ‘Umar said: What are you weeping for? Are you weeping for me? He said: By Allah, it is for you that I weep, O Commander of the believers. He said: By Allah, you already know that the Messenger of Allah (ﷺ) had said: He who is lamented upon is punished. I made a mention of it to Musa b. Talha, and he said that ‘A’isha told that it concerned the Jews (only).
Narrated Abdullah bin ‘Ubaidullah bin Abi Mulaika: One of the daughters of Uthman died at Mecca. We went to attend her funeral procession. Ibn Umar and Ibn Abbas were also present. I sat between them (or said, I sat beside one of them. Then a man came and sat beside me.) Abdullah bin Umar said to Amr bin Uthman, “Will you not prohibit crying as Allah’s Messenger (ﷺ) has said, ‘The dead person is tortured by the crying of his relatives. ‘” Ibn Abbas said, “Umar used to say so.” Then he added narrating, “I accompanied Umar on a journey from Mecca till we reached Al-Baida. There he saw some travelers in the shade of a Samura (A kind of forest tree). He said (to me), “Go and see who those travelers are.” So I went and saw that one of them was Suhaib. I told this to Umar, who then asked me to call him. So I went back to Suhaib and said to him, “Depart and follow the chief of the faithful believers.” Later, when Umar was stabbed, Suhaib came in weeping and saying, “O my brother, O my friend!” (On this, Umar said to him, “O Suhaib! Are you weeping for me while the Prophet (ﷺ) said, “The dead person is punished by some of the weeping of his relatives?” Ibn Abbas added, “When Umar died, I told all this to Aisha and she said, ‘May Allah be merciful to Umar. By Allah, Allah’s Messenger (ﷺ) did not say that a believer is punished by the weeping of his relatives. But he said, Allah increases the punishment of a non-believer because of the weeping of his relatives.” Aisha further added, “The Qur’an is sufficient for you (to clear up this point) as Allah has stated: ‘No burdened soul will bear another’s burden.’” (35.18). Ibn Abbas then said, “Only Allah makes one laugh or cry.” Ibn `Umar did not say anything after that.
حَدَّثَنَا عَبْدَانُ، حَدَّثَنَا عَبْدُ اللَّهِ، أَخْبَرَنَا ابْنُ جُرَيْجٍ، قَالَ أَخْبَرَنِي عَبْدُ اللَّهِ بْنُ عُبَيْدِ اللَّهِ بْنِ أَبِي مُلَيْكَةَ، قَالَ تُوُفِّيَتِ ابْنَةٌ لِعُثْمَانَ ـ رضى الله عنه ـ بِمَكَّةَ وَجِئْنَا لِنَشْهَدَهَا، وَحَضَرَهَا ابْنُ عُمَرَ وَابْنُ عَبَّاسٍ ـ رضى الله عنهم ـ وَإِنِّي لَجَالِسٌ بَيْنَهُمَا ـ أَوْ قَالَ جَلَسْتُ إِلَى أَحَدِهِمَا. ثُمَّ جَاءَ الآخَرُ، فَجَلَسَ إِلَى جَنْبِي فَقَالَ عَبْدُ اللَّهِ بْنُ عَمَرَ ـ رضى الله عنهما ـ لِعَمْرِو بْنِ عُثْمَانَ أَلاَ تَنْهَى عَنِ الْبُكَاءِ، فَإِنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ” إِنَّ الْمَيِّتَ لَيُعَذَّبُ بِبُكَاءِ أَهْلِهِ عَلَيْهِ ”. فَقَالَ ابْنُ عَبَّاسٍ ـ رضى الله عنهما ـ قَدْ كَانَ عُمَرُ ـ رضى الله عنه ـ يَقُولُ بَعْضَ ذَلِكَ، ثُمَّ حَدَّثَ قَالَ صَدَرْتُ مَعَ عُمَرَ ـ رضى الله عنه ـ مِنْ مَكَّةَ حَتَّى إِذَا كُنَّا بِالْبَيْدَاءِ، إِذَا هُوَ بِرَكْبٍ تَحْتَ ظِلِّ سَمُرَةٍ فَقَالَ اذْهَبْ، فَانْظُرْ مَنْ هَؤُلاَءِ الرَّكْبُ قَالَ فَنَظَرْتُ فَإِذَا صُهَيْبٌ، فَأَخْبَرْتُهُ فَقَالَ ادْعُهُ لِي. فَرَجَعْتُ إِلَى صُهَيْبٍ فَقُلْتُ ارْتَحِلْ فَالْحَقْ أَمِيرَ الْمُؤْمِنِينَ. فَلَمَّا أُصِيبَ عُمَرُ دَخَلَ صُهَيْبٌ يَبْكِي يَقُولُ وَاأَخَاهُ، وَاصَاحِبَاهُ. فَقَالَ عُمَرُ ـ رضى الله عنه ـ يَا صُهَيْبُ أَتَبْكِي عَلَىَّ وَقَدْ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ” إِنَّ الْمَيِّتَ يُعَذَّبُ بِبَعْضِ بُكَاءِ أَهْلِهِ عَلَيْهِ ”. قَالَ ابْنُ عَبَّاسٍ ـ رضى الله عنهما فَلَمَّا مَاتَ عُمَرُ ـ رضى الله عنه ـ ذَكَرْتُ ذَلِكَ لِعَائِشَةَ ـ رضى الله عنها ـ فَقَالَتْ رَحِمَ اللَّهُ عُمَرَ، وَاللَّهِ مَا حَدَّثَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِنَّ اللَّهَ لَيُعَذِّبُ الْمُؤْمِنَ بِبُكَاءِ أَهْلِهِ عَلَيْهِ. وَلَكِنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ” إِنَّ اللَّهَ لَيَزِيدُ الْكَافِرَ عَذَابًا بِبُكَاءِ أَهْلِهِ عَلَيْهِ ”. وَقَالَتْ حَسْبُكُمُ الْقُرْآنُ {وَلاَ تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى}. قَالَ ابْنُ عَبَّاسٍ ـ رضى الله عنهما ـ عِنْدَ ذَلِكَ وَاللَّهُ هُوَ أَضْحَكَ وَأَبْكَى. قَالَ ابْنُ أَبِي مُلَيْكَةَ وَاللَّهِ مَا قَالَ ابْنُ عُمَرَ ـ رضى الله عنهما ـ شَيْئًا.
Sahih al-Bukhari 1286, 1287, 1288
https://sunnah.com/bukhari:1286
Wudu After Eating Cooked Food
Abu Hurairah reported: The Messenger of Allah (ﷺ) said: Perform ablution after eating anything which has been cooked by fire.
حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ شُعْبَةَ، حَدَّثَنِي أَبُو بَكْرِ بْنُ حَفْصٍ، عَنِ الأَغَرِّ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم “ الْوُضُوءُ مِمَّا أَنْضَجَتِ النَّارُ ” .
Sunan Abi Dawud 194
https://sunnah.com/abudawud:194
Ibn ‘Abbas said: The Messenger of Allah (ﷺ) took (the meat of) a (goat’s) shoulder and offered prayer and did not perform ablution.
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مَسْلَمَةَ، حَدَّثَنَا مَالِكٌ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنِ ابْنِ عَبَّاسٍ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم أَكَلَ كَتِفَ شَاةٍ ثُمَّ صَلَّى وَلَمْ يَتَوَضَّأْ .
Sunan Abi Dawud 187
https://sunnah.com/abudawud:187
Farewell Sermon
Perfect Ablution (Wudu)
Narrated Rifa’ah ibn Rafi’:
This version (of Hadith No 856) adds: The Messenger of Allah (ﷺ) said: The prayer of any of you is not complete until he performs ablution perfectly, as Allah, the Exalted, has ordered you. He should wash his face and hands up to the elbows, and wipe his head and (wash) his feet up to the ankles. Then he should exalt Allah and praise Him. Then he should recite the Qur’an as much as it is convenient for him.
(Narrator then narrated the tradition like Hammad’s, No. 856). He said: He then utter the takbir and prostration himself so that his face is at rest.
Hammam (sub-narrator) said: Sometimes he reported: So that his forehead is at rest on the ground, and his joints return to their places and are loosened. Then he should say the takbir and then sit right on his hips and erect his back. He described the nature of prayer in this way by offering four rak’ahs until he finished it. The prayer of any of you is not complete unless he does so.
Sunan Abi Dawud 858
https://sunnah.com/abudawud:858
[Quran 5:6] O you who believe, when you observe the Contact Prayers (Salat), you shall: (1) wash your faces, (2) wash your arms to the elbows, (3) wipe your heads, and (4) wash your feet to the ankles. If you were unclean due to sexual orgasm, you shall bathe. If you are ill, or traveling, or had any digestive excretion (urinary, fecal, or gas), or had (sexual) contact with the women, and you cannot find water, you shall observe the dry ablution (Tayammum) by touching clean dry soil, then rubbing your faces and hands. GOD does not wish to make the religion difficult for you; He wishes to cleanse you and to perfect His blessing upon you, that you may be appreciative.
Humran, the freed slave of ‘Uthman, said: Uthman b. ‘Affan called for ablution water and this is how he performed the ablution. He washed his hands thrice. He then rinsed his mouth and cleaned his nose with water (three times). He then washed his face three times, then washed his right arm up to the elbow three times, then washed his left arm like that, then wiped his head; then washed his right foot up to the ankle three times, then washed his left foot like that, and then said: I saw the Messenger of Allah (ﷺ) perform ablution like this ablution of mine. Then the Messenger of Allah (ﷺ) said: He who performs ablution like this ablution of mine and then stood up (for prayer) and offered two rak’ahs of prayer without allowing his thoughts to be distracted, all his previous sins are expiated. Ibn Shihab said: Our scholars remarked: This is the most complete of the ablutions performed for prayer.
Narrated Al-Miqdam ibn Ma’dikarib al-Kindi:
The ablution water was brought to the Messenger (ﷺ) and he performed ablution; he washed his hands up to wrists three times, then washed his forearms three times. He then rinsed his mouth and snuffed up water three times; then he wiped his head and ears inside and outside.
Sunan Abi Dawud 121
https://sunnah.com/abudawud:121
It was narrated that | Humran bin Aban, the freed slave of Uthman bin Affan (رضي الله عنه), said: I saw Uthman bin Affan رضي الله عنه call for water at the door of the mosque. He washed his hands, then he rinsed his mouth, and took water into his nose and blew it out; then he washed his face three times, then he washed his hands up to the elbows three times, then he wiped his head. Then he passed his hands over the outside of his ears, then passed them over his beard, then he washed his feet up to the ankles three times. Then he stood and prayed two rakahs, Then he said: I have done wudoo’ for you as I saw the Messenger of Allah (ﷺ) do wudoo’, then I prayed two rakahs as I saw him do. When the Messenger of Allah (ﷺ) had finished praying his two rakahs, he said:Whoever does wudoo’ as I have done, then prays two rakahs in which he does not let his mind wander, will be forgiven whatever sins came between that and his previous prayer.
Narrated Abdullah ibn Amr ibn al-‘As:
A man came to the Prophet (ﷺ) and asked him: Messenger of Allah, how is the ablution (to performed)?
He (the Prophet) then called for water in a vessel and washed his hands up to the wrists three times, then washed his face three times, and washed his forearms three times. He then wiped his head and inserted both his index fingers in his ear-holes; he wiped the back of his ears with his thumbs and the front of his ears with the index fingers. He then washed his feet three times.
Then he said: This is how ablution should be performed. If anyone does more or less than this, he has done wrong and transgressed, or (said) transgressed and done wrong.
Sunan Abi Dawud 135
https://sunnah.com/abudawud:135
Conclusion
The Quran lays out a clear and objective test for identifying divine revelation: it must be free of contradictions (4:82). This is not a vague theological idea—it is a concrete standard that any text claiming to be from God must meet. And by this very standard, the Hadith corpus fails.
Hadith literature is riddled with contradictions. In this article, we examined only a small sample of the internal inconsistencies found within the very collections labeled sahih. We didn’t even touch on the numerous hadith that don’t meet this standard or the ones that directly contradict the Quran itself. To accept Hadith as divine revelation, then, is to reject the Quran’s own definition of what divine revelation looks like. It is to claim that God’s message is inconsistent, fragmented, and self-contradictory—something the Quran explicitly denies.
What’s striking is that many Sunnis are quick to point out contradictions in the Gospels when debating Christians, arguing that such inconsistencies prove the Bible has been corrupted and cannot be trusted as divine revelation. Yet when the same standard is applied to the Hadith, they fall silent—or worse, make excuses for contradictions that are just as blatant. This double standard is not only intellectually dishonest, but it also undermines the very principle the Quran gives us for discerning truth from falsehood.
Therefore, by the Quran’s own criteria, Hadith cannot be part of God’s revelation. They are human reports, shaped by political, sectarian, and cultural forces, and cannot be equated with the perfect, contradiction-free words of God. If we are to uphold the Quran as the final and complete revelation, we must reject any source that fails the test it gives us. The truth does not contradict itself—and neither does God’s word.