Thursday 3 October 2024

Explanation Of The Hadith On The Day Of Resurrection, Some Of The Muslims Will Come With Sins Like Mountains

 

Answered by: Maulana Mujahid Hussain

Question:

I wanted to know the meaning of this Hadith, it is as follows: 

“On the Day of Resurrection, some of the Muslims will come with sins like mountains, but Allaah will forgive them and will put them (the sins) onto the Jews and Christians.” Sahih Muslim 2767 

Answer

بسم الله الرحمن الرحيم

This Hadith is narrated with different wordings, the most correct wordings according to the scholars of Hadith is as follows;

Abu Musa' reported that Allah's Messenger Sallallahu Alahi Wasalam said:

When it will be the Day of Resurrection Allah would deliver to every Muslim a Jew or a Christian and say: That is your rescue from Hell-Fire.[1]

The second wording is:

On the Day of Resurrection, some of the Muslims will come with sins like mountains, but Allah will forgive them and will put them (the sins) onto the Jews and Christians.”

With regards to the meaning of the first, al-Nawawi said in his commentary:

ومعنى هذا الحديث ما جاء في حديث أبي هريرة لكل أحد منزل في الجنة ومنزل في النار فالمؤمن إذا دخل

 الجنة خلفه الكافر في النار لاستحقاقه ذلك بكفره . معنى ( فكاكك من النار ) أنك كنت معرضا لدخول النار ، وهذا فكاكك ; لأن الله تعالى قدر لها عددا يملؤها ، فإذا دخلها الكفار بكفرهم وذنوبهم صاروا في معنى الفكاك للمسلمين 

 

“The meaning of this Hadith is the same as the Hadith narrated by Abu Hurayrah: “For each person there is a place in Paradise and a place in Hell.” When the believer enters Paradise, his place in Hell is taken over by the non believer because he deserves that because of his kufr. The meaning of the phrase “Your ransom from the Fire” is that you could have entered Hell, but this is your ransom because Allah has decreed a certain number to fill it; when the non believers enter Hell because of their kufr and sins, this is like a ransom for the Muslims.”[2]

As for the Hadith you have mentioned in your question (which is Hadith number two), the scholars have two varying approaches to it; some holding the view this wording is incorrect, whilst others after accepting theses wording have interpreted it in different ways.

Amongst the Scholars who hold the view this wording is incorrect include;البخاري, البيهقي, الحافظ ابن حجر

They make the following observations;

This Hadith is narrated by eight narrators from Abu Burdah  ( رضي الله عنه ) and all of them narrate it with the wording of the first or similar wordings.

The second wording is only reported by غيلان بن جرير  from أبو بردة  who reports from his father, furthermore this chain it’s self has varying versions.

Imam Bukhari has reported it with the following chains in his التاريخ الكبير :

فمرة يقول بعضهم : عن أبي بردة ، عن أبيه ، عن النبي صلى الله عليه وسلم .

وأخرى يقول آخر : عن أبي بردة ، عن عبد الله بن يزيد.

ويقول آخر : عن أبي بردة ، عن رجل من أصحاب ، عن النبي صلى الله عليه وسلم .

وجاء مرة عن أبي بردة ، عن رجل من الأنصار ، عن أبيه .

ومرة عن أبي بردة ، عن رجل من الأنصار ، عن بعض أهله

Then Imam-Bukhari indicates this wording is not authentic[3]

Imam Bayhaqi  also pointed out another problem with this particular wording;

"اللفظ الذي تفرد بها شداد أبو طلحة بروايته في هذا الحديث . وهو قوله : ( ويضعها على اليهود النصارى ) مع شك الراوي فيه : لا أراه محفوظا . والكافر لا يعاقب بذنب غيره . قال الله عز وجل : ( لا تزر وازرة وزر أخرى )

وإنما لفظ الحديث على ما رواه سعيد بن أبي بردة ، وغيره ، عن أبي بردة"

The wording “the sins will be placed upon the Jews and Christians “ are only narrated by Shaddad Abu Talha, moreover he narrates the wordings saying “ I think he said this “ I (Imam Bayhaqi speaking) do not view this narration as preserved correctly and a non- believer cannot be punished for the sins of others as Allah (       سبحانه و تعالى )    tells us in the Quran no one will carry the sins of another “[4]

We learn not only is the wording Shaazشاذ )),but the narrator himself is unsure and uncertain of his narration.

Ibn Hajar said the following in Fathul-Bari

" وفي حديث الباب وما بعده – وهي أحاديث تحت باب القصاص يوم القيامة – دلالة على ضعف الحديث الذي أخرجه مسلم من رواية غيلان بن جرير … – وذكر الحديث ونقل عن البيهقي تضعيفه – "

“There are other Hadith which indicate the wording narrated by Imam Muslim from غيلان بن جرير   are weak “[5]

The scholars also mention a few possible explanations for this Hadith if it was accepted.

  1. Mufi Taqi Usmani in Takmila-Fahul-Mulhim explains the Hadith as follows :

“ This Hadees tells us how Allah ( سبحانه و تعالى ) will deal with the sins of those who believe and those who disbelieve, as for the believers, Allah ( سبحانه و تعالى )  will forgive their sins whilst the sins of the disbelievers will be placed upon their backs, meaning Allah ( سبحانه و تعالى ) will take them account for their sins and not forgive them. The words “ he will put the sins on to the Jews and Christians” does not means he will put the sins of the believers on to the disbelievers, but rather he will put their own sins on their backs, thus informing us he will take them fully account for their sins”[6]

  1. A possible second explanation is what Imam Nawawi has mentioned above
  2. A third explanation is based on the following Ayah

لِيَحْمِلُوا أَوْزَارَهُمْ كَامِلَةً يَوْمَ الْقِيَامَةِ ۙ وَمِنْ أَوْزَارِ الَّذِينَ يُضِلُّونَهُم بِغَيْرِ عِلْمٍ ۗ أَلَا سَاءَ مَا يَزِرُونَ – 16:25

That they may bear their own burdens in full on the Day of Resurrection and some of the burdens of those whom they misguide without knowledge. Unquestionably, evil is that which they bear.

Meaning this Hadees refers to those Jews or Christians who would misguide others and it is well knows whoever misguides others he will get the sins of the wrong actions carried out by those who he has misguided.

Only Allah Knows best.

Written by Maulana Mujahid Hussain

Checked and approved by Mufti Mohammed Tosir Miah 

Darul Ifta Birmingham


[1] Saheeh muslim 6838 with commentary of Fathul-mulhim

 

[2]شرح النوويللصحيح لمسلم باب كتاب التوبة  Commentary is under Hadees 2767

 

[3]قَالَ أَبو عَبد اللهِ: والخبر عَنِ النَّبيِّ صَلى اللَّهُ عَلَيه وسَلم فِي الشَّفاعة، وأن قومًا يُعذبون، ثم يخرجون، أكثر وأَبيَنُ وأَشهَرُ

See التاريخ الكبير  volume 1 page 39 print دار المعارف

 

[4]البعث و النشور  from Hadees number 84- 90  print مركز الخدمات ببيروت

 

[5]فتح الباري  كتاب الرقاق باب القصاص يوم القيامة  under Hadees 6169

 

[6]تكملة فنح الملهمبتصرف volume 6 page 32  under Hadees 6945 print دار إحياء التراث العربي

 

Tuesday 24 September 2024

The Variant on the Valley of Riches

 

The Variant on the Valley of Riches

by

Bassam Zawadi

Note: FIRST READ THIS ARTICLE (*)

Here is the hadith which talks about the alleged "missing Quranic verse": 

        Saheeh Bukhari

Volume 8, Book 76, Number 445:

Narrated Ibn 'Abbas:

I heard Allah's Apostle saying, "If the son of Adam had money equal to a valley, then he will wish for another similar to it, for nothing can satisfy the eye of Adam's son except dust. And Allah forgives him who repents to Him." Ibn 'Abbas said: I do not know whether this saying was quoted from the Qur'an or not. 'Ata' said, "I heard Ibn AzZubair saying this narration while he was on the pulpit."

Volume 8, Book 76, Number 446:

Narrated Sahl bin Sa'd:

I heard Ibn Az-Zubair who was on the pulpit at Mecca, delivering a sermon, saying, "O men! The Prophet used to say, "If the son of Adam were given a valley full of gold, he would love to have a second one; and if he were given the second one, he would love to have a third, for nothing fills the belly of Adam's son except dust. And Allah forgives he who repents to Him." Ubai said, "We considered this as a saying from the Qur'an till the Sura (beginning with) 'The mutual rivalry for piling up of worldly things diverts you..' (102.1) was revealed." 

Saheeh Muslim

Book 005, Number 2285:

Ibn Abbas reported Allah's Messenger (may peace be upon him) as saying: If there were for the son of Adam a valley full of riches, he would long to possess another one like it. and Ibn Adam does not feel satiated but with dust. 1413 And Allah returns to him who returns (to HiM). 1414 Ibn Abbas said: I do not know whether it is from the Qur'an or not; and in the narration transmitted by Zuhair it was said: I do not know whether it is from the Qur'an, and he made no mention of Ibn Abbas. 

Some of the Prophet's companions (peace be upon him) weren't sure if the Qur'an's statement, "If there were two valleys full of riches, for the son of Adam, he would long for a third valley, and nothing would fill the stomach of the son of Adam but dust," was part of it. Some of them even thought that it was. 

It turns out that the statement was nothing more than a hadith. Here are some hadiths which prove that this is the case: 

Saheeh Bukhari

Volume 8, Book 76, Number 444:

Narrated Ibn 'Abbas:

I heard the Prophet saying, "If the son of Adam (the human being) had two valley of money, he would wish for a third, for nothing can fill the belly of Adam's son except dust, and Allah forgives him who repents to Him."

Volume 8, Book 76, Number 447:

Narrated Anas bin Malik:

Allah's Apostle said, "If Adam's son had a valley full of gold, he would like to have two valleys, for nothing fills his mouth except dust. And Allah forgives him who repents to Him." 

Imam Ibn Hajar Al Asqalani says in Fathul Bari:

فلما نزلت هذه السورة وتضمنت معنى ذلك مع الزيادة عليه علموا أن الأول من كلام النبي صلى الله عليه وسلم , وقد شرحه بعضهم على أنه كان قرآنا ونسخت تلاوته لما نزلت ( ألهاكم التكاثر حتى زرتم المقابر ) فاستمرت تلاوتها فكانت ناسخة لتلاوة ذلك                                                                                                                                                                  

When this Surah was revealed and expressed the same meaning as it (the Adam statement) they knew that the first statement (the Adam statement) was from the statements of Prophet Muhammad (peace be upon him). Some of them explained it to be part of the Quran and then its recitation was abrogated when 'The mutual rivalry for piling up of worldly things diverts you..' (102.1) was revealed." so its recitation persisted so it abrogated the recitation of that (the Adam statement). But it's wisdom and ruling was not abrogated if its recitation was abrogated. 

ومنه ما وقع عند أحمد وأبي عبيد في " فضائل القرآن " من حديث أبي واقد الليثي قال " كنا نأتي النبي صلى الله عليه وسلم إذا نزل عليه فيحدثنا , فقال لنا ذات يوم : إن الله قال إنما أنزلنا المال لإقام الصلاة وإيتاء الزكاة , ولو كان لابن   آدم واد لأحب أن يكون له ثان " الحديث بتمامه , وهذا يحتمل أن يكون النبي صلى الله عليه وسلم أخبر به عن الله تعالى على أنه من القرآن , ويحتمل أن يكون من الأحاديث القدسية , والله أعلم وعلى الأول فهو مما نسخت تلاوته جزما وإن كان حكمه  مستمرا                                                                                                                                                         

And it also occurred at Ahmad and Abi Ubayd in "Virtues of the Quran" from hadith Abi Waqid Al Labani who said "We used to go to the Prophet (peace be upon him) if something was revealed to him so he would tell us, so he told us that day: Allah says "We have sent down money for the establishment of prayer and payment of Zakat,  and if the son of Adam had a valley full of gold, he would like to have two valleys." that is the very hadith, and it is possible that the Prophet (peace be upon him) informed that this is a verse from the Quran, and it is also possible that it is from the Qudsi Hadith, and God knows and if it is the first (meaning first explanation that it was part of the Quran) then it is what was abrogated from recitation even though its wisdom and rulings are still implemented. (Ibn Hajar Al Asqalani, Fathul Bari, Kitab: Al Raqaaq, Bab: Maa Yataqey Min Fitnatil Maal, Commentary on Hadith no. 5959, Source)

Again this just takes us back to the whole issue of abrogation. Or, as the commentary says, it could be a Qudsi Hadith. Now, for those who don't know what a Qudsi hadith is, here is the definition: 

Hadith Qudsi are the sayings of the Prophet Muhammad (Peace and Blessings of Allah be upon him) as revealed to him by the Almighty Allah. Hadith Qudsi (or Sacred Hadith) are so named because, unlike the majority of Hadith which are Prophetic Hadith, their authority (Sanad) is traced back not to the Prophet but to the Almighty.

Among the many definitions given by the early scholars to Sacred Hadith is that of as-Sayyid ash-Sharif al-Jurjani (died in 816 A.H.) in his lexicon At-Tarifat where he says: "A Sacred Hadith is, as to the meaning, from Allah the Almighty; as to the wording, it is from the messenger of Allah (PBUH). It is that which Allah the Almighty has communicated to His Prophet through revelation or in dream, and he, peace be upon him, has communicated it in his own words. Thus Qur'an is superior to it because, besides being revealed, it is His wording." (Source)

  

    Conclusion

The Quran is preserved the way God had intended it to be. When we Muslims argue that the memory of the early Muslims has passed down the Quran, we are obviously not talking about some divine memory because they were human beings just like us. Some would naturally tend to forget some verses of the Quran. However, NOT ALL THE MUSLIMS WOULD FORGET the ENTIRE Quran. That's why every year during the month of Ramadan, Muslims recite the whole Quran in their Taraweeh prayers. Sometimes, the Imam would make a mistake, and the people praying behind him would correct him. This shows that if anyone ever forgot a verse of the Quran, there would be others to correct him. This is how Allah Almighty preserved the Quran. 

Now, as for this statement of the valley of riches, it is clear that it was really a Qudsi hadith. A Qudsi hadith is still a revelation from God but expressed in the words of Prophet Muhammad (peace be upon him). So it is possible that when the Prophet (peace be upon him) told them that Allah told him this statement, they mistakenly believed that it was a Quranic revelation. Even if it was a Quranic revelation, then its recitation was abrogated, and its wisdom is still maintained.

Feel free to contact me at b_zawadi@hotmail.com

 


Sunday 22 September 2024

The verse of stoning and suckling being eaten by the Goat

 

 

Christian Missionaries have led a new dishonest campaign of an apparent “proof” that Muslims have corrupted the Quran. Their argument is a Hadith from Sunan Ibn Majah which apparently demonstrates a goat eating the absent verse of suckling and stoning. I will touch on this topic as i go on.

Before we begin we must clarify on the concept of ‘Naskh’ (abrogation)

There are three types of abrogation in the Quran…

Ibn Salama says:

The scholars have divided abrogation into three kinds:

1)Abrogation of the recited (verse) together with the legal ruling.

2)Abrogation of the legal ruling without the recited (verse).

3)Abrogation of the recited (verse) without the legal ruling.

[1] Al-nasikh wa al-mansukh by Ibn Salama pg 5

Ahmad von Denffer said:

For abrogation of the recited (verse) together with its legal ruling:

‘A’isha (Allah be pleased with her) reported that it had been revealed in the Holy Qur’an that ten clear sucklings make the marriage unlawful, then it was abrogated (and substituted) by five sucklings and Allah’s apostle (may peace be upon him) died and it was before that time (found) in the Holy Qur’an (and recited by the Muslims). [34 Muslim, II, No. 3421.]

For abrogation of a legal ruling without the recited (verse):

‘O Prophet! We have made lawful to thee thy wives to whom thou has paid their dowers; and those whom thy right hand possesses out of the prisoners of war whom God has assigned to thee; and daughters of thy paternal uncles and aunts and daughters of thy maternal uncles and aunts, who migrated (from Makka) with thee; and any believing woman who dedicates her soul to the Prophet if the Prophet wishes to wed her; – this only for thee and not for the believers (at large);We know what we have appointed for them as to their wives and the captives whom their right hands possess; – in order that there should be no difficulty for thee and God is oft-forgiving, most merciful’ (33: 50).

‘It is not lawful for thee (to marry more) women after this, nor to change them for (other) wives, even though their beauty attract thee, except any thy right hand should possess (as handmaidens); and God doth watch over all things’ (33: 52).

This is one of the few very clear examples of naskh, though only concerning the Prophet specifically, since for Muslims in general the number of wives has been restricted to four. (Sura 4:3).

For abrogation of the recited (verse) without the legal ruling:

‘Abdullah bin ‘Abbas reported that ‘Umar bin Khattab sat on the pulpit of Allah’s messenger (may peace be upon him) and said: Verily Allah sent Muhammad (may peace be upon him) with truth and he sent down the book upon him, and the verse of stoning was included in what was sent down to him. We recited it, retained it in our memory and understood it. Allah’s messenger (may peace be upon him) awarded the punishment of stoning to death (to the married adulterer and adulteress) and after him, we also awarded the punishment of stoning. I am afraid that with the lapse of time, the people (may forget it) and may say: We do not find the punishment of stoning in the book of Allah, and thus go astray by abandoning this duty prescribed by Allah. Stoning is a duty laid down in Allah’s book for married men and women who commit adultery when proof is established, or if there is pregnancy or a confession. [Muslim, III, No. 4194; Bukhari, VIII, No. 816.]

The punishment of stoning for adultery by married people has been retained in the sunna, while it is not included in the Qur’an .

[2] Ulum al Qur’an

Now we move to the Hadith about the suckling and stoning

Here are the hadiths which supposedly speak about the “missing verse” from the Qur’an:

It was narrated that ‘Aishah said:
“The Verse of stoning and of breastfeeding an adult ten times was revealed1, and the paper was with me under my pillow. When the Messenger of Allah died, we were preoccupied with his death, and a tame sheep came in and ate it.”

[3] Sunan ibn Majah Vol. 3, Book 9, Hadith 1944

Ironically the ‘Sunnah.com’ website clearly also stated in the footnotes that this verse was abrogated. For proof see https://sunnah.com/urn/1262630 []

Meaning this verse was not wanted by the Prophet to be in the Quran (as we will see later on).

More explicit evidences which we know that this verse was abrogated despite the proof shown above is the narration found in other Hadiths(which Aisha herself mentions the abrogation)

A’isha (Allah be pleased with, her) reported that it had been revealed in the Holy Qur’an that ten clear sucklings make the marriage unlawful, then it was abrogated (and substituted) by five sucklings and Allah’s Apostle (may peace be upon him) died and it was before that time (found) in the Holy Qur’an (and recited by the Muslims).

[4] Sahih Book 8 Hadith 3421

Yahya related to me from Malik from Abdullah ibn Abi Bakr ibn Hazm from Amra bint Abd ar-Rahman that A’isha, the wife of the Prophet, may Allah bless him and grant him peace, said, “Amongst what was sent down of the Qur’an was ‘ten known sucklings make haram’ – then it was abrogated by ‘five known sucklings’. When the Messenger of Allah, may Allah bless him and grant him peace, died, it was what is now recited of the Qur’an.” Yahya said that Malik said, “One does not act on this.”

[5] Malik’s Muwatta Book 30 Hadith 17

Imam Nawawi says in his commentary on Sahih Muslim:

There is a dumma on the letter ya’a and it means that the abrogation of the five sucklings came very late until the time that the Prophet (peace be upon him) died and a few people were reciting the five sucklings verse making it part of the Qur’an for they might not have been informed of its abrogation. So when he (Muhammad peace be upon him) did inform them afterwards they stopped reciting it and formed a consensus that this verse should not be recited anymore.

[6] Sharh Sahih Muslim, Kitab: Al Ridaa’, Bab: Al Tahreem Bi Khams Ridaa’aat, Commentary on hadith no.2634

Al Sindi says in his commentary on Sunan Al Nisaa’i:

It is said that the five’s (verse on five sucklings) recitation has been abrogated and its abrogation came near the death of the Prophet (peace be upon him) so some people weren’t informed about it. So they used to recite it but when the Prophet (peace be upon him) died they left its recitation.

[7] Sharh Sunan Al Nisaa’i, Kitab: Al Nikah, Bab: Al Qadar Allazhi Yuharrim Min Al Ridaa’aa, Commentary on Hadith no. 3255

Muhammad Shams al-Haqq al-Adhim Abadi says in his commentary on Sunan Abu Dawud:

And what this means is that the abrogation by five sucklings was revealed very late to the extent that when the Prophet (peace be upon him) died, some people were still reciting the verse of five sucklings and making it part of recited Qur’an for they were not informed about its abrogation but when they were after that, they went back on that and formed a consensus on that this verse must not be recited. And abrogation is of three types: One of them is that its ruling and recitation be abrogated just like the ten sucklings verse. And the second is that its recitation has been abrogated without its ruling just like the five sucklings verse…

[8] Awn al-Mabud Sharh Sunan Abu Dawud, Kitab: Al 
Nikah, Bab: Hal Yuhharram Ma Doona Khamsa Ridaa’aat, Commentary on hadith no. 1765

Sheikh Muhammed Salih Al-Munajjid said:

For breastfeeding to have the effect of transmitting its benefits from the nursing woman to the child suckled, it must meet certain conditions, which are:

1.The breastfeeding must happen within the first two years of the child’s life, because Allaah says (interpretation of the meaning): “The mothers shall give suck to their children for two whole years, (that is) for those (parents) who desire to complete the term of suckling.” [al-Baqarah 2:233].

2.The number of breastfeedings must total the known five feeds, in which the child eats his fill as if eating and drinking. If the child leaves the breast for a reason, such as to take a breath or to switch from one breast to the other, this (i.e., each separate time the child latches on) is not counted as one breastfeeding. This is the opinion of al-Shaafa’i, and the opinion favoured by Ibn al-Qayyim. The definition of rad’ah (one breastfeeding) is when the child sucks at the breast and drinks until the milk enters his stomach, then he leaves the breast of his own accord. The evidence for the number five (number of breastfeedings) is the report from ‘Aa’ishah (may Allaah be pleased with her) who said: “There was in the Qur’aan [an aayah which stipulated that] ten [was the number of] breastfeedings which created the relationship of mahram, then this was abrogated [by another aayah which stipulated] five. The Messenger of Allaah (peace and blessings of Allaah be upon him) died and [the aayah which stipulated five] was still being recited as part of the Qur’aan.” (Reported by Muslim, 1452). In other words, the abrogation came so late that when the Prophet (peace and blessings of Allaah be upon him) died, some people had not yet heard that this aayah had been abrogated, but when they heard that it had been abrogated, they stopped reciting it, and agreed that it should not be recited, although the ruling mentioned in the aayah remained in effect. This is an abrogation of the recitation without abrogation of the ruling, which is one type of abrogation

[9] http://63.175.194.25/index.php?ln=eng&ds=qa&lv=browse&QR=2864&dgn=4

We can clearly see that the evidence shows that the consensus amongst the companions of the Prophet was that the verse’s recitation was meant to be abrogated and it was also commanded by the Prophet to abrogate this verse. However, the command came just a very short while before the Prophet’s (peace be upon him) death and therefore not everyone was informed about it and some still thought that it was still a recited part of the Quran. However, once they have been informed that the Prophet (peace be upon him) ordered its abrogation, then they stopped reciting it. 

Whether the goat the verse or not is something that should not be the concern of the Christian missionaries since the verse was not meant to be part of the Quran in the first place.

And here a few more proofs against this

Al-Baaqilaani said:

There is no one on the face of the earth more ignorant than one who thinks that the Messenger and the Sahaabah(the companions) were all careless with regard to the Qur’an and that they would not memorise it and learn it by heart, and that they would rely for confirming it on a sheet that was placed under the bed of ‘Aa’ishah only, a sheet that was thrown on the floor and disrespected, until the neighbourhood sheep came in and ate it, resulting in the loss of that sheet and whatever was written on it! 

We wonder what it was that could have allegedly led the Messenger of Allah (blessings and peace of Allah be upon him) to such negligence, helplessness and carelessness, when he had been entrusted with the religion and had been instructed to protect it and preserve it, and to appoint scribes to write it, as he had a large number of people who were skilled in the field of writing, whose main task was to write down the Qur’an that was revealed to him, and to write down covenants, deeds, trusts and other matters that might occur or be connected to the Messenger, especially since there was a need to keep a record of it. 

The main task of the Messenger (blessings and peace of Allah be upon him) was only to explain and protect the Qur’an, and protect the religion; he had no occupation or any other worldly concerns to distract him from that, except some efforts he might undertake to support and reinforce the religion, and to promote and explain the Qur’an. Otherwise, how could it be possible that all of these people and all of the Sahaabah would not be aware of the verses about breastfeeding and stoning, so that no one would know about them or refer to them, except ‘Aa’ishah alone? 

Therefore, based on what we have described about how the Messenger was devoted to conveying the message, and the Sahaabah were keen to learn and memorise it, it is not possible that they could have lost something of the Book of Allah, may He be exalted, whether it was small or great; people of such calibre should be the greatest of people in memorising it and preserving what was revealed of it and what happened concerning it, such as the dates when it was revealed, the reasons for revelation, and what abrogated and was abrogated.

[10] al-Intisaar li’l-Qur’an (1/412-418) 

Ibn Hazm said:

It was proven that the wording was abrogated, but the sheet on which it was written remained, as ‘Aa’ishah (may Allah be pleased with her) said – then it was eaten by the tame sheep; but no one needs it (that verse). Something similar may be said with regard to the verse on breastfeeding, and there is no difference between the two. The proof of that is that they memorised (the verse) as we have mentioned. So if it was confirmed as being part of the Qur’an, the fact that the sheep ate it would not have changed the fact that it was part of the Qur’an, based on the fact that they had memorised it. 

Thus we may conclude with certainty that no two Muslims differ concerning the fact that Allah, may He be exalted, enjoined upon His Messenger (blessings and peace of Allah be upon him) the conveying of the message, and that he (blessings and peace of Allah be upon him) conveyed it as he had been instructed to do. … And we may conclude, with regard to the verses that were lost, that if the Messenger of Allah (blessings and peace of Allah be upon him) had been instructed to convey them, he would have done so, and if he had conveyed them they would have been memorised, and if they had been memorised then the death of the Prophet (blessings and peace of Allah be upon him) would not affect the matter at all, just as the fact that he (blessings and peace of Allah be upon him) died did not affect anything else of what he had conveyed of the Qur’an.

[11] al-Muhalla (12/177)         

Al-Alusi said:

With regard to the additional material having been on a page that was kept with ‘Aa’ishah and was eaten by the tame sheep, it is a fabrication and lie of the heretics that this was lost as the result of being eaten by a tame sheep without being abrogated. This is what it says in al-Kashshaaf.

[12] Rooh al-Ma‘aani (11/140) 

Later on the Hadith about 5 breastfeedings were also abrogated in front of the Prophet as narrated by Aisha

‘Indeed ten breastfeeds were mentioned in the Quran (as making marriage unlawful through foster relation), then it was changed by five and there was nothing but it was abrogated in the presence of the Prophet.’

[13] Musannaf Abdul Razzaq, Hadith 13928

Matter of fact Islam Q/A says it is weak(daif):

This difference was sufficient for the scholars of hadith to rule that the version narrated by Muhammad ibn Ishaaq was da‘eef (weak), and that it was to be rejected and regarded as odd. 

To sum up, the story of the sheep eating a page of the Holy Qur’an in the house of ‘Aa’ishah (may Allah be pleased with her) is da‘eef (weak) and is not proven. 

[14] Islam Q/A answer no 175355

Note: The Muhammad Ibn Ishaaq narration of the Hadith is the Sunan Ibn Majah one(which we see is weak)

Other evidences which also proves Muhammad Ibn Ishaq(the transmitter of the Hadith in Sunan Ibn Majah) is weak are the following:

Its isnaad is da‘eef because the only one who narrated it was Muhammad ibn Ishaaq, and its text contains something odd.

[15]  Mu’sasat ar-Risaalah edn (43/343)

Mufti Ebrahim Desai also agrees the same

The narration mentioned in the query is also weak. Muhammed bin Ishaq, who is considered to be a weak narrator, is present in the chain of narrators.

Besides the fact that it is a weak narration, the aayaat written on the piece of paper were not part of the Quran at that time, but they were made naskh(Abrogation) before the demise of Nabi (Sallallahu Alaihi Wasallam), as mentioned in 5) and 6).

[16] https://islamqa.org/hanafi/askimam/581

Islam Web also has the view:

However, the two mentioned verses were abrogated: the verse about breastfeeding was abrogated both in terms of its recitation and its ruling, and the verse about stoning, its recitation was abrogated and its ruling remained in effect. It is for this reason that the Companions  did not write them in the compiled copy of the Quran. 

[17] Islam Web: Fatwa no 182309

With regards to more evidence against the verse of “stoning” here a few:

Narrated Ibn ‘Abbas:

‘Umar said, “I am afraid that after a long time has passed, people may say, “We do not find the Verses of the Rajam (stoning to death) in the Holy Book,” and consequently they may go astray by leaving an obligation that Allah has revealed. Lo! I confirm that the penalty of Rajam be inflicted on him who commits illegal sexual intercourse, if he is already married and the crime is proved by witnesses or pregnancy or confession.” Sufyan added, “I have memorized this narration in this way.” ‘Umar added, “Surely Allah’s Apostle carried out the penalty of Rajam, and so did we after him.”

[18] Sahih Bukhari Volume 8 Book 82 Hadith 816

‘Abdullah b. ‘Abbas reported that ‘Umar b. Khattab sat on the pulpit of Allah’s Messenger (may peace be upon him) and said: Verily Allah sent Muhammad (may peace be upon him) with truth and He sent down the Book upon him, and the verse of stoning was included in what was sent down to him. We recited it, retained it in our memory and understood it. Allah’s Messenger (may peace be upon him) awarded the punishment of stoning to death (to the married adulterer and adulteress) and, after him, we also awarded the punishment of stoning, I am afraid that with the lapse of time, the people (may forget it) and may say: We do not find the punishment of stoning in the Book of Allah, and thus go astray by abandoning this duty prescribed by Allah. Stoning is a duty laid down in Allah’s Book for married men and women who commit adultery when proof is established, or it there is pregnancy, or a confession.

[19] Sahih Muslim Book 17 Hadith 4194

Imam ibn Hajar Al Asqalani says:

Umar said: “When this verse came down I approached the Prophet peace be upon him so I asked him: Should I write it down?’ It is as if he hated that” Then Umar said: “Cant you see that if the old man if he commits adultery he does not get the whip, and that if the young man if he commits adultery he gets stoned?” 

[20] Fath Al Bari, Kitab: Al Hudood, Bab: Al I’tiraaf bil Zina, Commentary on Hadith no. 6327

In the verse whose recitation has been abrogated but its ruling remained, and it has happened what Umar feared. A tribe from the Khawarij or most of them and some of the Mu’tazilites rejected the stoning. And it was reported by Abd al Razzaq and Al Tabari from another view that Ibn Abbas said that Umar said “There will come a people that will lie (or disbelieve) in the stoning”

[21] Fath Al Bari, Kitab: Al Hudood, Bab: Rajam Al Hublah min Zana Eezha Ahsanat,Commentary on Hadith no. 6328

Imam Nawawi says in his commentary:

And this is whose recitation has been abrogated and its ruling remained.  And the companions of the Prophet abandoning the writing of this verse is clear evidence that the abrogated should not be written in the Quran and that Umar’s statement about the stoning as he is on the pulpit and the silence of the companions and other than them from who were present from opposing him is evidence about the ruling of the stoning (still being implemented)

[22] Sharh Saheeh Muslim, Kitab: Al Hudood, Bab: Rajam Al Thayb fil Zina, Commentary on Hadith no. 3201

Al Sindi says in his commentary:

The verse of stoning: Its recitation has been abrogated and its ruling still remains in effect.

[23] Sharh Sunan Ibn Majah, Kitab: Al Hudood, Bab: Al Rajam, Commentary on Hadith no. 2543

Muhammad Shams al-Haqq al-Adhim Abadi says in his commentary on Sunan Abu Dawud:

And this is whose recitation has been abrogated but ruling remains in effect.

[24] l-Haqq al-Adhim Abadi, Awn al-Mabud Sharh Sunan Abu Dawud, Kitab: Al Hudood, Bab: Fil Rajam, Commentary on Hadith no. 3835

“‘O Messenger of Allah, let the verse about stoning be written for me.’ He (the Prophet) said, ‘I can’t do this.'”

[25] Sunan Al-Kubra Baihiqi 8/211 

It is reported in a narration from Kathir bin Salt that: Zaid (b. Thabit) said: ‘I heard the Messenger of Allah say, ‘When a married man or woman commit adultery stone them both (to death)’, (hearing this) Amr said,
‘When this was revealed I came to Prophet and asked if I could write it, he (the Prophet) disliked it.’

[26] Mustadrik Al-Hakim, Hadith 8184

Conclusion:

The verse of stoning and suckling were abrogated and not meant to be part of the Quran as all the overwhelming proof presented above proves so. Whether the goat ate any verse of the Quran or not is not something Christians or anyone should even have any concern about because that paper was useless anyway. Since the Prophet himself did not want it to be written and the agreement between his companions and the scholars also explicitly confirms this.

Sources:

[1] Al-nasikh wa al-mansukh by Ibn Salama pg 5

[2] Ulum al Qur’an

[3] Sunan ibn Majah Vol. 3, Book 9, Hadith 1944

[4] Sahih Book 8 Hadith 3421

[5] Malik’s Muwatta Book 30 Hadith 17

[6] Sharh Sahih Muslim, Kitab: Al Ridaa’, Bab: Al Tahreem Bi Khams Ridaa’aat, Commentary on hadith no.2634

[7] Sharh Sunan Al Nisaa’i, Kitab: Al Nikah, Bab: Al Qadar Allazhi Yuharrim Min Al Ridaa’aa, Commentary on Hadith no. 3255

[8] Awn al-Mabud Sharh Sunan Abu Dawud, Kitab: Al 
Nikah, Bab: Hal Yuhharram Ma Doona Khamsa Ridaa’aat, Commentary on hadith no. 1765

[9] http://63.175.194.25/index.php?ln=eng&ds=qa&lv=browse&QR=2864&dgn=4

[10] al-Intisaar li’l-Qur’an (1/412-418) 

[11] al-Muhalla (12/177)         

[12] Rooh al-Ma‘aani (11/140) 

[13] Musannaf Abdul Razzaq, Hadith 13928

[14] Islam Q/A answer no 175355

[15] Mu’sasat ar-Risaalah edn (43/343)

[16] https://islamqa.org/hanafi/askimam/581

[17] Islam Web: Fatwa no 182309

[18] Sahih Bukhari Volume 8 Book 82 Hadith 816

[19] Sahih Muslim Book 17 Hadith 4194

[20] Fath Al Bari, Kitab: Al Hudood, Bab: Al I’tiraaf bil Zina, Commentary on Hadith no. 6327

[21] Fath Al Bari, Kitab: Al Hudood, Bab: Rajam Al Hublah min Zana Eezha Ahsanat,Commentary on Hadith no. 6328

[22] Sharh Saheeh Muslim, Kitab: Al Hudood, Bab: Rajam Al Thayb fil Zina, Commentary on Hadith no. 3201

[23] Sharh Sunan Ibn Majah, Kitab: Al Hudood, Bab: Al Rajam, Commentary on Hadith no. 2543

[24] l-Haqq al-Adhim Abadi, Awn al-Mabud Sharh Sunan Abu Dawud, Kitab: Al Hudood, Bab: Fil Rajam, Commentary on Hadith no. 3835

[25] Sunan Al-Kubra Baihiqi 8/211

[26] Mustadrik Al-Hakim, Hadith 8184

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