Shia Books Collection

BY

ABDUL-HUSSAYN SHARAFUDDEEN
_ AL~MUSAWi

ABUHURAYRA

By SYED ABDUL -HUSSAYN SHARAFUDDEEN AL-MUSAWI

Translated by

AHXILLAHAL-SHAHIN

Presented by: Syed Farid Jilani Al Hussaini Al Naqvi

PREFACE

IN THE NAME OE ALLAHJHE B E N E E IC E N T , T H E M ERCIEUL

This is a survey of one of Prophet Mohammed's companions' biography. He narrated
from the prophet (s) so much many traditions until he exceeded all the limits, and the
Sunni books of Hadith quoted from him until they exceeded the limits too. We didn't
have any way in front of this large number of traditions narrated by this man (Abu
Hurayra) except to search for their sources because they concerned our religious and
mental life directly; otherwise we would leave them and their sources aside and look for
something more important.

This large number of traditions narrated by this man spread in the branches and
fundamentals of the religion that made the Sunni jurisprudents depend upon widely in
dealing with the laws of Allah and the Sharia.

It was not strange of them, for they thought that all the companions were fair and just.
And since there was no evidence to prove that, we had no way save to research on this
man and his traditions to be certain about what concerned the branches and fundamentals
of the laws made by Allah. This made us obliged to study with scrutiny the biography of
this man (Abu Hurayra) and his traditions. I went too far in research until the truth
appeared in this book and the sun of certainty shone, thanks to Allah for that.

As to Abu Hurayra himself, we will let you see the histoiy of his life and his psychology
as it was exactiy. And as for his traditions, we studied them thoughtfully as quantity and
quality and it was not possible for us, I swear by Allah, except to deny them as what his
fellows did at his days. Y ou will read that in details at its place in this book, inshallah.

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Was it possible for any wise man to accept this large number of traditions narrated by this
man, which were more than all what were narrated by the four caliphs, the nine wives of
the prophet (s) and all the Hashemites, men and women?

Could an illiterate man, lately became a Muslim and therefore the period of his
companionship with the prophet (s) was short, to comprehend from the prophet (s) so
much many traditions that the first Muslims and the relatives of the prophet could not?

The good sense and the scientific criterion would not accept a lot of the plentifulness and
the wonders narrated by this man.

The Sunna in its philosophy, its methods and its aspects has certain characteristics that
the wise, men of sense and the linguists know cleariy. When they hear or read something
of the Sunna, they find it distinct according to their common sense and criteria. They find
its aspects and signs distinct too without any doubt or suspect.

The Sunna was higher than to have thorny weeds, by which Abu Hurayra had stung the
good senses and had wounded the scientific criteria before he distorted the exalted Sharia
and wronged to the prophet (s) and his umma.

In short, the Sunna was the method of Islam and the law of life, according to which life
must be typical in morals, beliefs, social relationships, science and literature. So it was no
logic to be silent about this disgraceful intervention in the essence of Islam aewhich called
for being free from absurd beliefs and superstition, which mind definitely denied.

So it was necessary to clear the books of Hadith by removing many traditions narrated by
this man that mind does not accept.

I say that and I may see some faces frown, and others shrink away from me. They may,
because of inheritance, upbringing and environment, shrink away from a fact shone by
research different from what they thought that all the companions were just and fair
without testing their deeds and sayings according to the criteria the prophet (s) put for his
umma. Because companionship, in their point of view, was as sanctum and whoever
resorted to, could not be accused of anything whatever he did. This was unacceptable,
against the evidences and far away from rightness.

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In fact, companionship was a great virtue but it did not nnal<e the prophet's companions infallible.
Among the prophet's companions, there were saints, veracious and honest men, as well as the
unknown ones. Also there were the hypocrites, who committed guilts and crimes. The holy Qur'an
declared that clearly (..and from among the people of Medina (also); they are stubborn in
hypocrisy; you do not know them; We know them).9:101. So we can depend upon the just
companions and research to be certain about the unknown ones, whereas the guilty and
criminals have no any value, neither they nor their traditions.
This was our point of view about whoever narrated a prophetic tradition. The holy Qur'an and the

Sunna were our guide. "^ We never excused the liars even if they were called connpanions,
because it was disloyalty to Allah, His Apostle and people. It was enough for us to depend upon
the jurisprudents, veracious, and virtuous of the great connpanions of the prophet (s) and his
fannily, whonn he (s) ordered to be at the sanne rank with the holy Qur'an and to be the exannple
for the wise.

As a result we have agreed upon, even we were sonnehow different at the beginnings, that the
Sunni respected Abu Hurayra, Sannara bin J undub, al-Magheera, Mu'awiya, Annr bin al-Aass,
Marwan bin al-Hakann and the likes because they (the Sunni) sanctified the prophet (s) and
those, who were annong the prophet's connpanions. At the sanne tinne we criticized thennjustto
sanctify the prophet and his Sunna just like an open nninded, who understood the nneaning of
holiness and greatness.

Of course, after that, he, who denied whoever ascribed to the prophet (s) sonnething
unbelievable, was worthier to honour the prophet and worthier to be in the way, which the prophet
wanted for

1. But the Sunni went too far by putting a iioly nimbus around whoever called a connpanion until they becanne innnnoderate. They
trusted in everyone, good or bad. They imitated blindly the ffeed captives ( whom the prophet (s) set free when he conquered
Mecca) and everyone heard or saw the prophet. They denied whoever contradicted them exceeding all the limits. Refer to p.p.
11-15 and p.p. 23 in our book ( the answers of Musa J arasllah).

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his umma. The prophet (s) had warned that there would be many liars fabricating lies
when narrating untrue traditions and he had threatened them to be in Hell.

Here I publish this study in the book (Abu Hurayra) just for showing the truth and to
purify the Sunna and its ascription to the great sacred prophet (s), who {..never speaks out
of desire) 53:3, to be sincere for the truth in good thinking and honest in consideration
and to be impartial for the sake of the truth according to the scientific and mental bases,
which deny to respect a liar fabricating lies and ascribing them to the prophet (s) and to
be exempted from criticism just because he was one of the prophet's companions. We
deny submitting blindly to the traditions narrated by this man concerning the prophetic
Sunna, which was worthier to be honoured because it is the prophet's mission to the
worid until the Day of Resurrection.

No one is to frown or to be depressed when we present this book with an impartial study,
for we respect free thinking and don't let it be low under the feet of superstitions and then
to be surrounded by an illusory wall of holiness (..mth a wall having a door in it; (as for)
the inside of it, there shall be mercy in it, and (as for) the outside of it, before it there
shall be punishment) 57:13 (Quran).

We don't want any face to frown or any one to be depressed, but in fact we want every
one who goes under the black cloud of bad traditions, reached him age after age, to be
free from fanaticism and to read this book thoughtfully (Those who listen to the word,
then follow the best of it; those are they whom Allah has guided, and those it is who are
the men of understanding) 39:18 (Quran).

We do not intend with this book, I swear by Allah, to split the unity between the different
sects of Muslims, which is now going to be active at these days of waking, but to

strengthen it with freedom in option and belief to put it in the right way.

The mental dignity is the best of dignities that rational people seek out even if it costs
them their money or their lives because it is the way to glory and the bridge for unity.

But if some one of our Muslim brothers turns his face away in disdain, I ask him just to
listen to these simple notes and then to give his suggestion. He will find us, inshallah,
more determined to

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strengthen the unity between the Muslims in spite of those thorns, which prick the
intellect and sting the conscience.

We will talk about different thoughts here; some of them dealt with mind and its power
and horizon, some touched the belief in its aspects and meanings, some touched tiie
natures, others were contradictoiy refuting each other, some were away from the
scientific bases derived from the essence of the religion and many of them were adulation
to the Umayyads or to the public opinion at those days, and some were of imagination
and insanity. But all of them were away from rightness at all.

One of Abu Hurayra's wonders is that the angel of death used to come to people visibly,
but when he came to Prophet Moses (s) to take his life, Moses slapped him, gouged his
eye, and sent him back on his sumpter to his God one-eyed. After tiiis accident, the angel
of death went to people invisibly!

One other wonder of Abu Hurayra's was the competition between Moses and the rock.
Moses (s) put his cloths on the rock to swim in the sea away from people. The rock ran
away with Moses' cloths in order to force him to follow it nakedly as he was bom in front
of the Israelites in order to refute the rumor saying that Moses had a hernia. Moses ran
after the rock shouting: "0, rock, my cloths. rock, my cloths." The rock stopped after
ending its task. Moses began beating the rock with his stick severely until he made some
scars in the rock. There were six or seven scars in the rock.

The funniest thing in this tradition was the hesitation of Abu Hurayra about the number
of the scars in the rock, because his piety imposed upon him not to narrate a tradition
unless he was so certain as if he was certain of the sun's light!

And: the gold locusts falling over Prophet Ayyub (Job) when he was bathing and that he
began to collect them in his cloths.

And: two newborn babies talking with reason and rationality about the unseen where
there was no cause to break the natural rules.

And: a cow and a wolf speaking eloquent Arabic showing that they had reason, wisdom

and knowledge about the unseen where there is no any cause for challenge and miracles.
Abu Hurayra

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narrated this tradition to show the virtues of the first and the second caliphs.

And another wonderful superstition: that the Satan came to Abu Hurayra's house in three
successive nights to steal some food for his hungry children.

And: that an Israelite nation was lost and after looking for them they found that they had
been turned into mice. The evidence was that when they were given camel's milk they did
not drink and when they were given ewe's milk they drank.

And: that he (Abu Hurayra) was with al-Ala' with an army of four thousand soldiers.
They came to a bay, which had not been crossed before them and would never be crossed
after them. Al-Ala' grasped the rein of his horse and walked above the water! The army
followed him without a foot, a slipper or a hoof became wet!

And: his tradition about his haversack, which had a few dates, that he fed all the army
while the dates still as they were. He had been living by this haversack along the period
of the prophet (s), Abu Bakr, Omar and Othman until it was stolen during the revolution
against Othman.

And: his tradition about Dawood (Prophet David), who finished reading the holy Qur'an
in a very short time. He ordered to saddle his horse and before it was saddled, he had
finished reading all the Qur'an. Is that not like someone's saying: He put the entire worid
inside an egg?

In some of his traditions, he dealt with Allah, glory be to Him. His imagination made
some images for Allah. Far it be from Him!

He said that Allah had created Adam like His own shape. He was sixty cubits height and
seven cubits breadth. Abu Hurayra diversified in this tradition. Sometimes he said: If one
of you quarreled with another, let avoid the face because Allah had created Adam
according to His image. Another time he said: if someone beat another, let avoid the face
and never say: what an ugly face you have, because Allah had created Adam according to
His image. Sometime he said: Adam had been created according to the image of the
Beneficent.

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This man was fascinated by his imagination to draw such images for Allah and Adam
with skilled literature and instructions, which if we ascribe to Islam, we will find many
strange things that make us laugh and cry at the same time.

He narratBd another tradition saying that Allah comes to this nation in the Day of
Resurrection in a shape different from what they know and says: I am your god. They
say: God forbid! We will not move from here until our god comes to us. If He comes we
will know Him. Then Allah comes in the shape that they know and says: I am your god.
They say: Y ou are our god. Then they follow Him. He narrated that in a long dark story
full of imagination, showing Allah in different shapes, disguising, coming and going in
dramatic actions with jokes, dialogues and deception. The tradition made fun of Allah in
a way that not only contradicted the Islamic beliefs and the simplest bases of rationality
but also the royal etiquettB if we accept-God forbid- the thought of embodiment, far be it
from Allah, the Almighty.

And his tradition that Hell will not be full until Allah puts His leg in it! In one of his
wonders showing that Hell will be proud on having the tyrants and disdainful people,
while Paradise will be humble to have poor and miserable people.

And his tradition that Allah comes down to the lower sky every night and says: "Who
prays to me, so that I grant him?" And many others like that which were the cause for the
thought of embodiment to arise at the age of complexity of thoughts, and because of
which many kinds of heresies and errors came out.

* * *

Abu Hurayra narrated many traditions about the prophets (s). He described them however
he liked. In one of those traditions, he described the terrors of the Day of Resurrection.
People resort to Adam then to Noah then to Abraham then to Moses then to Jesus (s) in
useless clamor, for these prophets (as Abu Hurayra pretended) are prevented to be
intercessors by Allah, Who became very angry with them (before) to a degree that He
didn't become so angry before that nor would be after that because they (the prophets)
had committed sins (invented by Abu Hurayra's imagination). Abu

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Hurayra did not find any way to prefer Prophet Muhammad (s) except to defame the
other prophets (peace be upon them). Also his tradition when he ascribed doubt to
Prophet Abraham (s) when he says (according to the Qur'an): (And Ibrahim when he
said: My Lord! Show me how Thou givestlife to the dead...) 2:260, in which Abu
Hurayra made Prophet Muhammad worthier to be doubtful than Abraham and made
Prophet Joseph better than Prophet Muhammad for he was patient. He criticized Prophet
Lot when he says: (Ah! that I had power to suppress you, rather I shall have recourse to
a strong support). 11:80 (Quran).

And his tradition which showed that Prophet Solomon broke his father's verdict about a
baby that two women pretended to be theirs, and Prophet David judged that the baby was
the old woman's. Solomon said: "Bring me a knife to cut the baby into two halves, one
half for each of them." The young woman cried: "Don't do that." So he judged that the

baby was hers. The contradiction between two prophets about one of Allah's verdict was
unacceptable according to the Islamic Sharia. The funniest part in this superstition was
that Abu Hurayra said that he had never heard of sikkeen (knife) in his life where they
used to callitm/dj/fl.

And his tradition that prophet Solomon said: "I will go to bed with a hundred women
tonight that eveiy one of them will give birth to a boy, who will fight for the sake of
Allah." The angel asked him to say inshallah. He did not say. So no one of his wives
gave birth to a baby save one, who gave birth to half a human being!

And another one about an ant that pinched Prophet Moses (s). Moses ordered his
followers to bum the village of the ants. Then Allah inspired to him: "Because of an ant
that pinched you, you burnt a nation, which praised Allah! "

And his tradition about Prophet Muhammad (s) that he harmed, abused, cursed and
whipped innocent ones just because of anger, therefore his harming, abusing, cursing and
whipping them would be a penance for their sins.

If that was ascribed to Pharaoh, it would be shameful for him. How about our infallible
prophet! Some people were cursed by the prophet and they did not deserve forgiveness,
could Abu Hurayra

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force us to love and respect them as virtuous people? What are the right criteria after this
funny criterion of Abu Hurayra?

In another tradition he said that the Satan came to the prophet (s) to disturb his prayers.
Prophet Muhammad strangled the Satan and wanted to tie him to a column to let people
look at him tied up, but he remembered Solomon's saying: (He said: My Lord! do Thou
forgive me and grant me a kingdom which is not fit for (being inherited hy) anyone after
me) 38:35, and set him free. And his tradition saying that Prophet Muhammad (s) was
sleeping and missed the Fajr (dawn) prayer.

And many others, which opened the door to say that the prophets were not infallible and
they might make mistakes. This is unacceptable for it cancels the real sense and essence
of prophecy.

* * *

There was another kind of his traditions showing you the contradiction clearly. Notice the
two traditions of Abu Salama, which he heard from Abu Hurayra about infection. He
denied it in the first one and proved it in the second. Abu Salama asked him: "Didn't you
say that there is no infection?" Abu Hurayra denied his first tradition and began to
murmur in Abyssinian.

See his tradition about Solomon and his wives. Sometime he said that they were one
hundred. Sometime he said they were ninety, seventy and sixty. All of that were
mentioned in the books of Hadith.

If you see his tradition about his migration, you will find clearly that he was a poor
hungry bare- footed servant. He served this and that for a meal. How did he have a
servant about whom he talked in Sham ^ (Damascus)? He said (during the reign of
Mu'awiya) : ' 'When I came Id meet the prophet (s), my servant esc^Ded in the way. While
I had beea vvith the prophet tD pay homage, my servant came i
"Is this your servant?" I said "I set him free for the sake of Allah"

1. Now Syria, Jordan, Palestine and Lebanon.

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Look at his tradtions talking about himself during his living in the (suff a)^ shelter. Y ou
will find that he was one of its destitute inhabitants. He lived in it along the life of the
Prophet(s). It was his abode d^ and night for he neither had a clan nor a house in
Medina He clothed himself with a woolen piece, v\Mch lice crept on He tied it around
his neck to reach his legs. He gathered it with Ms liands in oider that Ms private parts not
to be seen Hunger threw Mm down unconsdously between the riinbar and fc^
the mosque. So v\terefromdd he get a house that he protended in the last days of Ms
life? It was apart of atraditLonhe toldin Damascus ^ut Mmself and Ms mother v\to
became Muslim by the prophet's praying for her and her son-as he said

Look at Ms protest against those, v\iio denied Ms traditions. You will find it contradictoiy
and invalid that hearings turn away from for its silliness and minds deny for its
uselessness. Abu Hurayra's evidence against those, v\to condemned Ms traditions was a
tradtion narrated ty Mm saying that once he sproad Ms garnient in front of the pro
(s). The prophet began to ladle knov\dedge with Ms hands and put it into the gannent
saying to Abu Hurayia: "Join it to your chest" AbuHurayrajoinedittoMschestand
became infallible from f oigetting; therefore he was the best of conpaMons in keeping
Surma in mind and the most aware of it

What ridiculous evidence that served Ms opponents more than to serve Mm! It confirmed
that v\to: they liad ascribed to Mm was right that he nannted traditions accoiding to Ms
temper without knowing v\to: he was saying. But we do not have save Allah to judge
between us.

It was enough for us that he nannted tradtions without sedng or hearing and f^
pretended that he saw and heard Heroisanexanple:

Abu Huiayra said that one day he entered the house of Ruqayya, the daughter of the
prophet and the wife of Othman She had a comb in her hand She said "The prophet (s)
was here and left a moment ago. I combed Ms hair."

1. A shelter made at a side of the mosque for the destitude and the poor to live in.

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It was certain that Ruqayya died in the third year of hijra after the battle of Badr and Abu
Hurayra came to Medina and became a Muslim in the seventh year of hijra after the battle
of Khaybar. So where could he meet Ruqayya and her comb?

* * *

Here is an example of his traditions, which were far away from the scientific bases of
Islam. He said: "Prophet Muhammad (s) sent us in a mission and said: "If you find that
man and that man (he called them by names) bum them both in fire." When we wanted to
set out he said: "I had ordered you to bum those two men in fire, but it is only Allah that
may torture people with fire, so if you find them kill them." It was an abrogation of a
matter before its time to be achieved. It was impossible for Allah and his Apostie. He had
many incredible and imaginative traditions. We mentioned six of them at the end of his
forty traditions in this book to be examples for the others.

* * *

He flattered the Umayyads and their assistants servilely. He also flattered the public
opinion at those days veiy much. We mentioned some of his traditions in this concem in
the later chapters. Y ou may inspect them impartially to find that he was hungry and
wanted to fill his stomach via inventing traditions for the sake of this and that. He wanted
to satisfy his imagination, an imagination of someone who was deprived of the pleasures
of an ordinaiy life. He, after that, confessed that he was a foothold in an age that scomed
and starved him and then he was thrown to an age that satisfied his hunger just to invent
traditions. After that, do we tmst in him and depend on him as evidence? Do we throw
our minds and beliefs under his feet unthoughtfully?

If that was right according to mentality and the Sharia, then let Abu Hurayra and his
followers go to their sanctum, which politics erected and put between traditions and
inheritances.

And if that traditions and inheritances were a cause of separation or an object of
disagreement, let them be until the sun

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rises. (I desire nothing hut reform so far as I am able, and with none but Allah is the
direction of my affair to a right issue; on Him do I rely and to Him do I turn) (Quran).

ABU HURAYRA

He narrated from the prophet Muhammad (s) extra traditions. The six Sunni books of
Hadith and the rest of their books quoted from him much many traditions. In front of this
large number of traditions, we had no way but to research on tiieir sources, because they
concerned our religious and mental life directly. Otherwise we would turn away from
them and their narrator to take care of something more important.
But these numerous traditions spread into the branches and fundamentals of the religion
that made all the Sunnis of the four sects and the Ash'arites and their lecturers trust in and
depend upon when dealing with the Sharia. So there was no way save to research on the
narrator himself and his traditions to be certain about the laws of Allah and His Sharia.

HIS NAME AND GENEALOGY

Abu Hurayra was obscure in ancestry and family. People were very different about his
name and his father's. His name was unknown in the pre- Islamic and Islamic era. ^ He
was known by his

* In the name of Allah, the Beneficent, the Merciful, and peace be upon His chosen slaves, Abdul-Hussein

bun Sharafuddin al-Musawi al-Aamily, who hopes Allah's forgiveness, say: This is an annotation includeed

the references of this book. We did not leave a bit unless we had referred to its source. We hope

reseasrchers to refer to. I present this work for the sake of Allah and may Allah make it useful for the

others.

1. This was mentioned exactly by Abu Omar bin Abdul-Birr in the biography of Abu Hurayra in his book

Al-IsstVah. If you read about his

sumame. HewasfromDouss. ItwasaYemenitiibedescendedfroniDousslinA^^
bin Abdullah bin Zahrnn bin Ka'b bin al-Harith bin Ka'b bin Malik bin an-Nazhr bin al-
Azd bin al-Ghoutti

Itwassaid^ tbat Ms father's nanB was Ctaia^ and he v^

ash- Shara bin Tareef bin GMyath bin Abu Sa'b bin Hunayya bin Sa'd bin Tha'laba bin

Sulaym bin Fahm bin Ghanam bin Douss.

His mother was Onnyma bint (daughter of) Suf ^h bin al- Harith bin Shabi bin Abu Sa'b
bin Huna^a bin Sa'd bin Tha'laba bin Sulaym bin Fahm bin Ghanam bin Douss.

He was suniarned with Abu Hurayra because of a Perh^it

was because of Ms fondness of Ms cat that he nanated a tradtion ffe^
Muharnrnad(s) had said "A woman would be in Hdl because of a cat Shetiedit She
ndfher fed it nor let it feed on ground's insects. ' ' Aa'isha (the Prophet's wife) denied this
tradition as you will read it at its place of this book, inshallah

biography in other books like Al-Issaha, Usudul Ghaha, Ibn Sa'd'sTaba qat and others you will find that his
ancestry and lineage were obscure.

l.by Muhammad bin Hisham bin as-Sa'ib al-Kalbi mentioned in Ibn Sa'd's Tahaqat in Abu Hurayra's
biography and certicertified by Abu Ahmed ad-Dimyati as in Ibn Hajr's Issaha in Abu Hurayra's biography.
2. As it was mentioned by Ibn Sa'd in his Tabaqat p.p. 52, part 2, vol. 4.

3. Ibn Qutayba ad-Daynouri mentioned in his book AZ-Ma'an/p.p. 93 that Abu Hurayra said: " I was
sumamed with Abu Hurayra because of a small cat ( in Arabic, hirra means cat and hurayra means a small
cat (kitten)) 1 used to play with." Ibn Sa'd in his Tabaqat, in Abu Hurayra's biography mentioned that Abu
Hurayra said: " 1 grazed sheep and 1 had a small catWhen night came 1 put it on a tree and in the morning 1
took it to play with, so they called me Abu Hurayra) Whoever wrote about Abu Hurayra's biography
mentioned that or somethiong like that. He kept on fondness of his cat and playing with at the days of Islam
until prophet Muhammad (s) saw him putting his cat inside his sleev. This was mentioned by al-Fayrooz
Abadi in his hook Al-Qamoos Al-Muheet, article of (hirra).

4. Mentioned by al-Bukhari in his Sahih, vol. 2, p.p. 149 and by Ahmed bin Hanbal in his Musnad, vol. 2,
p.p. 261.

^23^

HIS EARLY LIFE, BEING MUSLIM AND HIS COMPANIONSHIP
WITH THE PROPHET

He was bom in Y emen and grew up there until he passed the thirty years old. ^ He was so
ignorant that he had not a bit of insight nor a little perception He was a pauper f oigotten
by the age, an orphan hit by poverty, servingthisandthat nianorwonianjusttofillhis
stomach, ^ barefooted, naked, contented with this disgrace, comforted with his condition

But v\ten Allah had confinned His ^x)stle's mission in Medina after the battles of Badr,
Uhud and al-Ahzab and so and so, there was no way for this miserable pauper to go in
but that of Islam. Hemigrated to pay homage to the prophet Muhammad (s) afterfhe
battle of Khaybar in the seventh year of hijra accoiding to all of the historians.

As for Ms cornpanionship with the prophet it was three years as he decla^
traditions mentioned by al-Bukhari. ^

AT THE TIME OF THE PROPHET (S)

When Abu Hurayra became a Muslim, he j oined the destitute of Suf f a v\^o, as Abul- Fida'
said in his book at-Tareekh al-Mukhtassar (brief Mstoiy), were poor people with no
houses or relatives. They slept in the mosque and they stayed in it at the time of fc^
prophet (s). Suffa was their shelter, so they were called by that name (ahlus-suffa). When
the prophet had his dinner, he invited some of them to dine with him and sent some
others to dine

1. 1 came from (Yemen) while the prophet was in Khaybar. I was, then, more than thirty years old.

2. Abu Hurayra told about himself and said as mentioned in his biography in Issaba, Hilyatul Awliya, and
other books: " I was servant fot ibn (son of ) A ffan and bint (daughter of) G hazwan. I led their sumpters
when they rode and servant them when they got down just for food to stay alive."

3. In his Sahih, p.p. 182, vol. vol. 182. Also mentioned in Abu Hurayra's biography in Issaba and Tabaqat.

with his conpanions. One of the famous inhaibitaints of suffa was Abu Hurc^na ^

Abu Na'eem al-Isfahani said in his book Hilyatul-Awliya' ^ that Abu Hiii:^5n:Hvvas the
most famous inhabitant of suffa He lived in it along the life of the prophet (s) and he did
not move out He vvas the introducer of the suffa

He told about Mmsdf that he vvas one of the destitute inhabitants of the s^
tradition mentioned by al-Bukhari. ^

AbuHurayrasaidasinal-Bukhari'sSahihS "I saw seventy of the inhabitants of suffa ^
no one of them had a dress on him They either had loincloth or apiece of cloth tied to
their necks, some reached half of their legs and some reached their heels, v\Mch they
gathered in order that their private parts not to bee seen

Al- Bukhari mentioned another long tradition ^ that Abu Hui^yra said he had kept to the
prophet just for feed

And another nan^ted by Ibad-Mus^yab and Abu Slarna that Ab^ : "I kept

to the prophet just for feed "

In another tradition, he talked about himself ^ : I was one of the suffa inhabitants. Once I
remained fasting. I suffered a stomachache. I went to relieve myself and v\ten I came
back I found that the food was eaten. The rich people of Qui^sh used to
suffa inhabitants. I said to v\to)mshouldI go? I

1. Refer to chap ( The last days of the prophet's hfe) on mentioned the prophet's companions.

2. Vol. 1, p.p. 376.

3. Sahih, vol. 1, p. p. 1.

4. Vol. 1, p. p. 60.

5. These seventy of suffa were martyred in the day of ( Ma'ouna well) before Abu Hurayra came to be a
Muslim. It was like his tradition when he said ( I entered the house of Ruqayya and she had a comb in her
hand..) whereas she was dead before his coming to Medina.

6. Sahih, Vol, 1, p.p. 24. It was also mentioned by others hke Abu Na'eem in his book Hilyatu A wliya'.

7. Al-Bukhari's Sahih, vol. 2, p.p. 1.

8. Abu Na'eem's Hilyatu- A wliya', vol. 1, p.p.378.

was told to go to Omar bin al-Khattab. I went to him I found him busy praising Allah
after the prayer. I waited until he finished I said to him: Recite me some of Qur'an and
give me some food He ledted some verses of sura (Aallmran). He went in and left me at
the door He was late. I thought he night change Ms cloths and then bring niesorne food
There was nothing of that Heft to meet Prophet Muhanimad(s). I went with him untQ
we leached his house. He called a black maid ^ of his and said to her "Bringusfhat
bov\d." Shebroughtusabov\d with a little of eaten food remained at its sides. Ifhoughtit
wasbariey. I ateuntil I became satiate."

He often described himself by s^ng^ : "I swear by Allah, v\to there is no godbutHin;
that I slept on the ground and put a rock on niy abdomen because of hu^ Qncel satin
their way, by v\Mch they (prophet's conpardons) got out from the mosque. Abu Bakr

passed by me. I asked him about a Qur'anic verse just to give me some food. He went
away without giving me anything. Then Omar passed by me and I asked him the same.
He went away without giving me any food. Then the prophet Muhammad (s) passed by
me. He smiled when he saw me and knew what was in my mind. He said: "Abu Hirr ^ I
said "Heml am" Hesaid "Follov\^nie." He went and I followed him HewentinMs
houseandallovvednBtDgoirL Wefoimdacupof nilk. Heasked "Where is this milk
from? They (household) said "It is a gift from someone." He said "Abu Hir, go and
invite the inhabitants of suff a to come' ' . They wero the guests of Islam They dd not have
relatives to live wifti When the prophet got some charities, he sent all charities for them
and v\ten he got a gift he shared it with them I became dstu±)ed Ifhou^tfhatlwas
worthier than those of suffato have a dink from this milk. I fhoughtfhatif they came the
prophet (s) would oider me to give them from the milk. So v\tot could I get from this
milk? I had to obey the prophet I went and invited them They came and asked
permission They were allowed to go in and take their seats. The

1. We never knew or heard that there was a black maid in the propphet's house.

2. Al-Bukhari's Sahih, vol. 4, p.p. 81, and Abu Na'eem in his book Hilyatu Awliya' ( abu Hurayra's
biography).

3. Abu Hurayra.

prophetsaid ' 'Abu Hn; take the cup of milk and give them to dink" Itookthecupof
milkandbegan to give one after the other and they all became satiate until I came to the
prophet He took the cup, smiled and said "Abu Hn; no one remained except me and
yoiL" I said "That's right" Hesaid "Sit and dink" I satanddnnk Heaskoimeto
dink, too. I dnnk He still asked me to dink until I said "I swear ty Allah, v\to has sent
you with the rightness, that I can't dink moie." Hesaid "Showmeit" I gave him the
cup. He praised Allah and said, in the name of Allah, and drank tiie leftover" ^

Also it was mentioned in al-Bukhari's sahih ^ that Abu Hurayra said "I often fainted
between the minbar of tiie prophet (s) andfheroomof Aa'isha The comers put their feet
on ny neck thinking I was mad ButI wasnotmad It wasjust because of hunger."

Thujj anahayn (two- winged) Ja'far bin Abu Talib was very charitable, synpaflietic and
almsgivertofhepoor He often fed Abu Hurayra v\teQhungiy. So Abu Hurayra
supported Mm and considered Mm tiie best of people after the prophet (s), asitwas
mentioned in al-Issaba Qa'far's Mogi^hy).

Al- Bukari mentioned ^ tiiat Abu Hurayra said "People say that Abu Hurayra narrated
much mariytradtionstiiat tiie prophet might have not said I kept to the prophet just to
satisfy my hunger. I ndtiier ate good food nor woie new cloths. I was not served by
anyone. I stuckrnyabdonien to the ground because of hunger. I

1. This tradition is mentioned in Al-Bukhari's Sahih in many places of the book, which he considered to be
one of the miracles of the prophecy-if it was true-. W e dont know why it was not narrated by any other than
A bu Hurayra, at least by one of those who participated A bu Hurara in drinking the milk. W as there any
necessary for that chanllenge and inimitability ? W as it necessary to break the natural rules ? M iracles

didn't happen unless there was a necessity for them , though we beheve in inimitabihty of Allah and His
Apostles. It is apparent that this tradition was invented by Abu Hurayra to fawn on ordinary people
especially after the death of the great companion and those whom Abu Hurayra was feared.

2. Vol. 4, p.p. 175.

3. Hilyatul-Awliya', vol.1, p.p. 117.

asked some people to recite me a Qur'anic verse, which I already knew, that they might
invite me for some food. The best one for the poor was Ja'far bin Abu Talib. He took us
with him to give us whatever food was there in his house. ^

Al- Baghawi mentioned a tradition nanabed by al-Mac^Dari ^ that Abu Huiayia had said
'JafarbinAbu Talib liked tlie poor and sat vviththeni He served thera and they served
Mm He talked to tliem and tlw talked to Mni Therefore tte
called him father of the poor."

At-Tamifhi and an-Nassa'd mentioned that Abu Hurayia had said "No one, v\to) put on
shoes, rodesunptersandtiTxionthegroimd, vvasbettETtha^
the prophet Muhammad (s) ." ^

SiiEfa was Abu Hui^T:a's home, d^andrdght He dd not leave it to any other place untQ
the prophet (s) left this woildy evanescent life and j oined the Beneficent Conpanion
Before that Abu Hurayra dd not acMeve anything that niade M
stomach save to sit in the vv^ of the passersbyconplai^ No great matter

attracted his atbention He was mentioned neitiier in war nor in peace. Yes! It was
nientioned that he fled from the anry in the battle of Mu'ta ^

He pretended that he was one of the ddegation sent to Mecca by the prophet ^^^
Imam Ali canying the sura of Bara'a, and

1. Ibn Abd Rabbih al-Andalussi mentioned in his book al-Aqd al-Fareed, vol. 1, that Abu Hurayra said:
"One day i followed Ja'far bin Abu Talib and I was hungry. When he reached his house, he turned and saw
me. He asked me to come in. I came in. He thought for a while but he didn't find anything to eat except a
sack having some butter. He brought it from on a shelf and opened it between us. W e began to lick what it
had while he was citing some poetry: Allah has not asked one more than his ability and a hand doesn't give
generously except what is has.

2. Refer to al-Issaba by ibn Hajr (Ja'far's biography).

3. It was also mentioned by Abu Na'eeem in his book Hilyatu-Awliya', vol. 1, p.p. 117, narrated by al-
Maqbari from Abu Hurayra.

4. Itwas also mentioned by Ibn Abdul-Birr in his book al-Isstee'ab.

5. Refer to al-Mustadrak, vol. 3, p.p. 42, you will find that Abu Hurayre was blamed for that and he didn't
know what to say.

thathevvasannoimdnginthedayof greath^ until his voice became hoarse. He had two
contradctoiy traditions about that You will see them in their certain ch^Dber of this book,
inshallah

He pretended that the prophet (s) made him almoner to keep zakat of Ramadan in a long
tradition. ^

THE AGE OF THE FIRST TWO CALIPHS

We surveyed the age of the two caliphs, Abu Bakr and Omar bin al Khattab, and
investigated what had happened at their days but we didn't find any thing worth
mentioning about Abu Hurayra except that Omar had sent him to be the wall of Bahrain
in the year twenty- one of hij ra. ^ In the year twenty- three the caliph Omar deposed him
and ^]pointed Othman bin Abul- Aass ^-Thaqafi . The caliph not only deposed him but
also he saved f]X)m Mm tea thousand dnars for the treasiny alleging that he had stolen
them, v\Mch they were of the Musliins. It was a famous case. Ibn Abd Rabbih al-Maliki
mentioned (in his hDok al-Aqd al-Fareed, in the fiist pages of vol. 1) that the caliph Omar
called forAbu Hurayra and said to Mm: "Y ou know well that I had ^]pointed you as wall
of BaMain and you were barefooted and now canB to niy ears that you liave bought
hoises for one thousand and six hundred dinars. Abu Hui^t:h said "We had some hoises
that boie and gifts that cumulated". The caliph said "I counted your livelihood and
incoine and I found that it is over than youis and you have to return it" . ^
said "You can't do that". Omar said "Yes, I can and I will beat you on the back "Then
Qrnar got up and beat Mm with Ms stick until he wounded Mm and said to Min: "Pay the
nioney back "Abu Hurayra said "Exerrptmeforthe sake of Allah" Qmarsaid "ITiat
wouldbeif itwashalal and that you paid it back obedientiy. Have you come frc)m the
farthest 1^ of BaMain with

1. Al-Bukhari's Sahih, vol. 2, p.p. 29.

2. When the wall, al-Ala' bin al-Hadhrami, who was appointed by the prophet, Abu BAkr and Omar, died.

3. It was mentioned in Ibnul A theer's History and by others when talking about the incidents of this year
(23AH).

4. A dry bunch of dates he used to hold in his hand.

people's taxes Id be in your pocket, neither for Allah nor for the Muslims? Qmsyma
begot you just tD graze donkeys." ^

Ibn Abd RablihnientLoned that Abu Hurayra had said "When Omar deposed me in
Bahrain, he said tome: "Oenemy of Allah and enemy of His Qur'an, didyou steal the
wealth of the Muslims?" Abu Hui^t:h said "I am not an enemy of Allah or His book, but
I amanenemy of your enemies. I dd not steal the vvealth of the Muslinis. Qmarsaid:
"Then how did you get ten thousand dinars?" Hesaid "We had some horaes that boie,
gifts that cumulated and shares that multiplied" Ctaiar took the nioney from nB but v\ten
I offered the F^r (dawn) prater, I asked Allah to foigive Mm." This tradition was also
mentioned ty Ibn Abul- Hadeed in his book Sharh Nahjul-Balagha, vol. 3 ^ , and was
mentioned by Ibn Sa'd in his book at-Tabaqat al-Kubra (Abu Huraya's biography)^
narrated by Muharnrnad bin Seereea that Abu Hm "Omar said to me: "O

enemy of Allah and enen^ of his Qur'an, did you steal the wealth of the Muslims... etc."

Ibn Hajar mentioned this tradition in his book al-Issaba but he modified it and changed
the truth in a way dissented from all the others in order to purify the fame of Abu
Hurayra. But he forgot that he defamed the man, who beat Abu Hurayra on the back and
took his money and deposed him.

ATTHEAGEOFOTHMAN

Abu Hurayra became veiy sincere for the family of Abul-Aass and all the Umayyads
when Othman became the caliph. He adjoined Marwan bin al-Hakam and flattered the
family of Abu Ma'eet therefore he became an important person especially after the
blockade of Othman's house during the revolution against him because that Abu Hurayra
was with him in the house. Hence he obtained bloom after fading and fame after
obscurity.

1. A proverb. Omayma was his mother's name. This speech of the caliph was the worst of abuse.

2. P.p. 104, Egypt edition.

3. Vol. 4, p.p. 90.

He got an opportunity during that sedition to slip into Othman's house and did the family
of Abul-Aass and the other Umayyads a favor that had a great impression upon them and
their assistants and it strengthened their state later on. So they wiped the dust of obscurity
from him and praised him to be well-known. Although they knew that he did not slip into
the house of the caliph to be among the blockaded ones until the caliph ordered his
companions to be quiet and to stop fighting.

The caliph did that just to spare his and his companions' blood. Abu Hurayra knew well

that the rebellious people did not want but Othman and Marwan. That encouraged him to

be among the blockaded ones.

Anyhow the man seized the opportunity, his deal gained much, and his goods (traditions)

sold well. Henceforth the Umayyads and their supporters listened to his traditions

carefully and tried their best to spread them. At the same time, he told of traditions

according to their wishes.

For example, he narrated that the prophet Muhammad (s) had said: "Every prophet had a

bosom friend and mine is Othman."

He also said^: "I heord the prophet (s) ss^dng: ''Othman is mcxiest so the angdsb^
modest in front of Mm"

He also said that Prophet Muhammad (s) had said "Every prophet has a matB in Paradise.
My mate in Paradise is Othman" ^

Abu Hurayra also narrated that the prophet had said "Gahrid came and said to me: Allah
oiders you to many Othman vvith Uni

1. All the intelligent people agreed that this tradition was untrue, but Abu Hurayra's friend acquitted him

from falseness by blaming Iss-haq bun Najee' al-Balti, who was one of the series of the narrators of this
tradition. Ath-Thahabi mentioned the tradition in his book Mizan al-l'tidal confirming that it was untrue.

2. Ibn Katheer in his book al-Bidaya wn-Nihaya, vol. 1, p.p. 203.

3. This tradition was false inanimously. But Abu Hurayra's friend turned the blame to Othman bin Khalid
bin Abdullah bin al-Waleed bin Othman bin Affan who was one of the series of the narrators of this
tradition. Ath-Thahabi denied this tradition in his book Mizan al-I'tidal.

Kulthoom (the prophet's step- daughter) with a dowry same as to that of Ruqayya (the
prophet's other step- daughter)." ^

Abu Hurayra said "Once I eatered the house of Ruqs^a, the daughter of the prophet (s)
andwifeof Othmaa She had a comb in her hand She said "The prophet was here and
just left a moment ago. I combed his hair. He said to me: "How do you think of Abu
Abdullah (Othman)?" I said "He is good" He said "Grace him, because he is the most
similar to me in morals among my companions. ' '

He might change the tradition as he dd with the prophet's saying: ' 'There will be a
sedtion and dsagieement after me." They said "What do you oider us to do then?" He
(s) said, pointing to Imam Ali: "Keepto the emir and his conpardons."

But Abu Hurayra preferred to flatter the family of Abut- Aass, Abu Ma'eet and Abu
Sufyan, therefore he turned this trBdtion to Othman^ and in return for that they rewarded
him for his favor

1. Ibn Munda mentioned this tradition and said that it was odd and it was narrated by Othman bin Khalid
al-Othmani only. Ibn Hajar al-Assqalani in his book al-Issaba, vol. 4, (Um Kulthum's biography) said that it
was odd and was not narrated except by Othman bin Khalid al-Othmani.

2. For this reason, al-Hakim in his book al-Mustadrak , vol. 3, p.p. 99 mentioned this tradition under the
subject of (Othman's virtues).

But the truth was that it must be mentioned in All's virtues , like the prophet's saying: (There will be a
separation and disagreement among people, so this and his companions will be on the side of rightness. He
pointed to Ali). It was mentioned by at-Tabarani in his book Kanzul-Ommal, narrated by Ka'b bin Ajra,
tradition no. 2635, vol. 6. And the prophet's saying: (There will be a sedition after me ( after my death), so
keep to Ali bin Abu Talib, because he was the first who believed in me (in Islam) and he will be the first to
shake hands with me in the Day of Resurrection. He is the great varacions and he is the distinguisher of this
nation). Itwas mention bu Abu Ahmed, Ibn Munda and others, narrated by Abu Layla al-Ghifari. It was
also mentioned by Ibn Abdul-Birr in his Isstee'ab, ibn Hajar in his Issaba and by others in (Abu Layla's
biography). And the prophet's saying to Ammarbin Yasir : (0 Ammar, if you see Ali going through a
valley and the rest of people going through another valley, follow A li and leave people because he neither
leads you to

^32^

AT THE AGE OF ALI

Abu Hurayra's voice died down during the reign of Imam Ali (s). He was wrapped in
obscurity again and was about to return to his first condition. He turned away from Imam
Ali and did not try

a bad fate nor takes you away from right guidance). It was mentioned by ad-Daylami in his book Kanzul-
Ommal, vol. 6, p.p. 155, tradition no. 259, narrated by Ammar and Abu Ayyub. And also the prophet's
saying: (0 Abu Rafi', there will be after my death a group of people fighting Ali. The duty will be to fight
them). It was mentioned by at-Tabarani in Kanzul-Ommal, vol. 6, tradition no. 2589, narrated by
Muhammed bin Obaydillah bin Abu Rafi', from his father, from his grandfather. There are many traditions
like that but we cannot mention them all here. It is enough fo us the prophet's saying: ( There is someone of
you will fight for the interpretation of Qur'an as I fought for its revelation. People looked up to that, among
them were Abu Bakr and Omar. Abu Bakr said: is it me? The prophet said: No. Omar said is it me ? The
prophet said: No. But he is the mender of the shoes). It was mentioned by al-Hakim in his Mustadrak, vol.
3, p.p. 122 saying that it was true tradition according to al-Bukhari and Muslim. It was also mentioned by
al-Thahabi in his Talkheess and by Na'eem in his book Hilyatu-Awliya', vol. 1, p.p. 33, narrated by Abu
Sa'eed and by Abu in his book Hilyatul-Awliya vol. 1, p.p. 67, in (Ah's biography), and Abu Y a'la in his
Sunan, and Sa'eed bin bin Mansour in his Kanz vol. 6, p.p. 155, tradition no. 2585. The tradition talking
about the necessity of fighting the perfidious people (battle of tiie Camel) and the outlaws (battle of Siffen)
and the apostates ( the Khawarijites) were certified and each confirming the other. The prophetic tradition
talking about the sedition after his death were current and they were of the signs of the prophecy of
Muhammed (s. They were clear in urging to follow Imam Ali. The tradition mentioned by al-Hakim and
narrated by Abu Hurayra was one of them. What confirmed that was that prophet (s) hadn't called anyone
with Amir except Ali at all. And here is the Prophet (s) saying to Anass ( The first who enters from this
door is amirulmu'mineen (commander of the believers) and the master of guardians....) It was mentioned by
al-Isfahani in his book Hilyatul-Awliya', vol. 1, (All's biography). The prophet (s) ordered his companions
to call Ali with amirul-mu'mineeb when saluting him. This was certified by many traditions narrated by the
Prophet's progeny (s).

to assist him. In fact his destination was the laps of Imam Ali's enemies.

Once Mu'awiya sent Abu Hurayra and an-Nu'man bin Basheer-they were in Damascus- to
Imam Ali asking him to send the killers of Othman to Mu'awiya in order to punish them
for killing Othman. Mu'awiya wanted by doing so that when they come back to
Damascus, they would excuse him and blame Imam Ali, although he knew that imam Ali
would not send the killers of Othman to him. So he wanted to make Abu Hurayra and an-
Nu'man as evidence in front of people of Damascus to show them that Mu'awiya had an
excuse to fight Imam Ali.

Mu'awiya said to Abu Hurayra and an-Nu'man: "Go to Ali and ask him to send us the
killers of Othman for he has sheltered them. If he did, there would be no war between
him and us. If he refused, you would be witnesses against him. Then you come in front of
people and tell them of that". They went to Imam Ali. Abu Hurayra said to him: "0 Abu
Hassan^ , Allah has given you avirtue andhonorin Islam, foryou are Prophet
Muhammad's cousirL Your cousin (Mu'awiya) has sent us to you asking you for
something to calmdown this war and to end the enmity between you that is to send him
the killers of his cousin Othman to kill them and may Allah reconcile you Hence the
nation will be safe from sedition and disagreement". Then an-Nu'man said something like
that Imam Ali said to them: "Let not talk about that O Nu'man, tell me about you. Are

you the best of your people (Ansar) ^ in guidance?" He said "No." ImamAli said "All of
yoiF people have follovved iiie ex(xpt tta

deviants?" An-Nu'man said "Verily I came to be with you and to keep to you, but
Mu'awiya asked nie to tell you that I hoped that it would be a cause for me to meet you
and I hoped that Allah may lecondle you. If you see other than that, I will be with you
and won't leave you' ' .

1. One of Imam All's surname.

2. (helpers). The people of Medina who believe and assissted the prophet ans his companions when they
migrated from Mecca to Medina.

Historians said that Imam Alidd not talk with Abu Huiayra a v^ He left to Damascus
and told Mu'awiya about v\to: h^Dpeaed Mu'awiya ordered him to tell people about that
He dd and dd many things else that satisfied Mu'awiya

An-Nu'man lived with ImamAli and then fled to Damascus and told its people about
v\tot h^]pened .. to the end of this incident ^

When it became serious and the war began, the tenor entered Ab^

make his legs tremble. At the beginning of that sedtion he ddn't think that Ali would win

the war, so he cowered to the ground and began to wet-blanket the ofheis in oide^

help ImamAli by telling untme prophetic tradtions secretly. One of his tradtions then

was that he said "I heard the Prophet (s) saying: "There will be a sedtion; the sitting is

better than the standng and the standng is better than the walMng and f^^

better than the running. Any one finds a shelter, let him resort to it". ^

Abu Huiayia still as he was untQ the Kharijites rebelled against ImamAli and Mu'awiya
became stronger. He occupied Egypt and killed its wali, v\to was ^]pointed ty ImamAli.
He began to lavage and make raids against the state of ImamAli. He

1. This incident was mentioned by Ibrahim bin Hilal ath-Thaqafi in his book al-Gharat and by Ibn Abu-
Hadeed in his book Sharh Nahj al-Balagha, vol. 1, p.p. 213. Lethim who wantto know the details refer to,
to see Mu'awiya's intentions and an-Nu'man's malfunction in this incident. Imam Ali turned away from Abu
Hurayra and didn't talk to him because he saw that Abu Hurayra was very mean that he flattered Mu'awaiya
and sold hid faith to Mu'awiya for a short worldly life. Imam Ali knew what Mu'awiya aim was by sending
these two men, so he didn't answer them, neither positively ot negatively. In fact he turned away from their
demand and talked with an-Nu'man about something else. It showed his compact policy.

2. Itwas mentioned by Ahmed bin Hanbal in his Musnad, vol. 2, p.p. 282. It was untrue, because Allah
says: ( And if two parties of the believers quarrel, make peace between them; but if one of them act
wrongfully towards tht other, fight that which acts wrongfully until it returns to Allah's command..) 49:9.

sent Bissr bin Aita'a with an amy of three thousand solders to Hjaz and Yemen
ravaging and spoiling there. They killed, burnt and tore people savagely. They profaned
the laws of Allah They dsgraced the honor of women and c^tured boys and girls of the
Muslims there to blacken the face of history.

After all those atrocities, Bissr extorted homage to Mu'awiya from all people of Hijaz and
Yemen. ^ TheQAbuHiii:Hyraspa:Badv\^

Bissr found that he was sincene Id Mu'awiya and loyal in taking homage to Mu'awiya
from people. Bissr ^pointed Abu Hui^yia as wali of Medina v\ten he left after oidering
people to obey him He led people in pa:^ei:5 and thought he was the real wali untQJari^^
bin Qudama as-Sa'di came to Medina with two thousand knights sent ty Imam Ali. Abu
Hui^n:a was leading people in offering pr^er. He fled Jariya said ^ "If IfoundAbu
Sannour^ I would kill Mm."

While Jariya was in Hijaz, he knew that Imam Ali was martyred He took homage to
Imam Ha^an bin Ali binAbuTalib(s) and went backto Kufa Abu Huiayia came back
to Medina leading pr^ers ^ and became stronger untQ Mu'awiya dominabed

AT THE AGE OF MU'AWIYA

Abu Hurayra lived the best days of his life during the reign of Mu'awiya. Mu'awiya
realized many of this man's hopes, so he told traditions as Mu'awiya liked. He told people
incredible traditions about the virtues of Mu'awiya and some others.

Fabricated traditions exceeded the limits in the state of Mu'awiya according to what his
media wanted and his policies

1. Refer to Sharh an-Nahj al-Hammedi, vol. 1, p.p. 116-121 for details. All the historians, who wrote about
the incidents of the year forty of hijra, mentioned this event committed by Mu'awiya. It is famous like
battle of Harra and at-Taff of his son Y azeed.

2. Mentionedby Ibrahim bin Hilal ath-Thaqafi in his book al-Gharat and Ibn Abul-Hadeed in his book
Sharh Nahjul-Balagha, vol. 1, p.p. 128.

3. In Arabic (sannour) means cat. Jariya meant Abu Hurayra.

4. Mentioned by Ibnul-Atheer in his book at-Tareekh al-Kamil, vol. 3, p.p. 153.

needed to spite the Hashimites. The state of Mu'awiya had many liars fabricating
prophetic traditions as the Prophet (s) had warned of. They wero advanced in inventing
traditions according to v\tot they wero inspired with by the mle^^ Thefiist of themwas
Abu Hurayia He told people of abominable traditions talking about the virtues of
Mu'awiya One of those traditions was mentioned by Ibn Assakir in two ways, Ibn Adiy
in two ways, Muhammad bin Aa'ifh in a fifth way, MuhanimadbinAbdas-Samaiipi^
in a sixth way, Muhanimad bin Mubarak as- Souri in a seventh way and al-K^
Baghdad in an eighth way that Abu Huiayra had said "I heard the Prophet (s) saying
"Allah has entmsted throe men with His inspiration; me, Gabriel and Mu'awiya! "

Andanofhermentionedbyal-Khateebal-BaghdadfhatAbuHura^ "Theprophet
(s) gave Mu'awiya an anow and said to Mm: "Take this amow until you meet me in
Paradse!"

Another mentioned by Abul-Abbas al-Waleed bin Ahmad az-Zouzani in his book
Shajaratul-Aql, in two ways that Abu Hurayra had said: "I heard the Prophet (s) saying:
"There will be a dome of white pearl with four doors for Abu Bakr. The wind of mercy
flows through it. Its outside is Allah's pardon and its inside is Allah's contentment.
Whenever he longs for Allah, a shutter opens to look at Allah through it."
Another mentioned by Ibn Habban that Abu Hurayra had said: "When the Prophet (s)
came out from the cave towards Medina, Abu Bakr held his stirrup. He said: Abu Bakr,
may I tell you good news? In the Day of Resurrection, Allah appears to the creatures in
general and appears to you privately!"

And what was mentioned by Ibn Habban that Abu Hurayra said: "While Gabriel was with
the Prophet, Abu Bakr passed by them. Gabriel said: It is Abu Bakr. The Prophet said:
Gabriel, do you know him? Gabriel said: He is in the heaven more famous than him on
the earth. The angels call him the discemer of Quraysh. He is your minister in your life
and the caliph after your death."

Another tradition mentioned by al-Khateeb al-Baghdadi that Abu Hurayra said: "Prophet
Muhammad (s) said: The angels rejoiced at the birth of Abu Bakr. Allah looked at the
Garden of

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Eden and said: I swear by My glory and loftiness that I will not enter anyone into it
except who loved this newborn baby."

And another one mentioned by Ibn Adiy that Abu Hurayra said: "I heard the Prophet
saying: When I ascended the heaven, in each sky I passed by I found that it was written;
Muhammadis the Apostie of Allah, Abu Bakr is... " ^

Abul-Farg iba ^-Jawzi mentioned a tradition that Abu Hiira5n:a had said "The prophet
told me that Paradise and Hdl once prided TheHdl said to the Paradise: I ambetberthan
you for I have the Pharaohs, the tyimts, the kings and their progenies. Allah inspired to
Paradise to say: I am better than you because Allah had adorned me for Abu Ba^^

AndanothermentLonedby al-Khateeb that AbuHui^^ "One day the Prophet

got out leaning on Ali bin Abu Talib They met Abu Bakr and Omar. The Prophet said to
Ali: Do you love these two men? Ali said yes, I do. The Prophet said tD Ali: Love them
in Older to enter Paradise! "

Another one mentioned ty al-Khateeb in his book Hsboiy of Baghdad and ty Ibn Shahin
in his Sunan in two ways that Abu Hui^yia said "I heard the prophet (s) saying: "There
are in the lower heaven eighty thousand angels asking Allah to f oigive v\toever loves
Abu Bakr and Omar and in the second hea^^en there are eighty thousand angels cursing
v\toever hates Abu Bakr and Qniar. ' '

Another one mentioned by al-Khateeb that Abu Hurayra said "I heard the prophet (s)

saying: Allah has seventy thousand angels in the heaven cursing whoever abuses Abu
Bakr and Omar."

All these traditions are untrue. All of those who mentioned them declared unanimously
that they were null.

As-Sayouti arranged all the fabricated traditions according to their series of narrators and
texts in his book al-La'ali al-Massnou'a. But they always defended Abu Hurayra by
blaming the others who narrated from Abu Hurayra according to their point of

1. Also mentioned by al-Khateeb in his book History of Baghdad, vol. 5, p.p. 445.

view that eveiy Muslim saw the Prophet or narrated from him was infallible!

They did the same with all what Abu Hurayra's imagination had invented, like his saying:
"I heard the Prophet (s) saying: This is Gabriel telling me, from Allah, that whoever loves
Abu Bakr and Omar is a pious believer and whoever hates them is a rogue hypocrite." ^

Abu Hurayra said "The Prophet (s) said Allah had croated me of His light and created
Abu Bakr of ny light and croated Ctaiar of the light of Abu Ba^
of Omar's light Omar is the lamp of people in Paradise." ^

Healsosaid "I heaiii the prophet sa^ying: Abu Bakr and Ctaiararofc^
the last Muslims."^

And his sa^ng: "The prophet said My conpanions aro like the stars. Whoever imitates
some of them will be guided" ^

And his ssying: ' 'The prophet (s) said There was a ch^Dter in the Bible describing me
andny conpanions; Abu Bakr, Omar, Othman and Ali. . . as seed?prDduce that puts forth
its sprout.."^

1. This tradition was considered to be untrue unanimously. Ath-Thahabi mentioned this tradition in his
book Mizan al-I'tidal ( in Ibrahim bin Malik al-Ansari's biography) and said that it was untrue. Every one
used nullity to fight the rightness, he, no doubt, would lose.

2. This tradition was considered to be untrue unanimously. Ath-Thahabi mentioned it in his book Mizan al-
I'tidal (biography of Ahmed as-Samarqandi), Refer to it to see that it was untrue and that it contradicted the
holy Qur'an. And they lost, who wanted to hide the clear rightness by shameful nullity.

3. This like the two previous in nullity. Ath-Thahabi mentioned it in his book Mizan al-I'tidal ( Jeiroun bin
W aqid's biography and said it was nully.

4. Ath-Thahab mentioned this tradition in his Mizan (biography of judge, Ja'far bin Abdul-Wahid) and said
it was one of Abu Hurayra's affliction.

5. It was mentiioned in ath-Thahabi's Mizan (biography of Muhammad bin Musa bin Atta' ad-Dimyatti) but
they always blame the others who narrated from Abu Hurayra! The tradition included a Qur'an verse,
48:29.

^39^

And many others that he let his imagination go here and there to invent. Al-Bukhari and
Muslim's ^ books of Hadth had many many of the likes.

THE UMAYYADS' FAVORS

Y ou will recognise easily the Umayyads' gifts for this man if you think of his two
conditions; one before their state where he was mean and subservient, looking at the lice
creeping on his garment ^ and his condition during their leign v\tei:e they pulled him out
of the mud of misery and clothed him with silk. ^ They made MmbuttDn Ms cloths with
silk and they clothed him with slender flax ^ . They built him a palace in al- Aqeeq ^ . They
surrounded him with their charity and covered him with their gifts. They spread his
rnention and announced his narne. They made him wall onMedina, the town of the
prophet (s) ^ and manied Mm, during Ms rule, to Bissra Mnt Ghazwan Mn JaMr Mn
Wshab al-MaziMya, the sister of the emir Otba Mn Ghazwan ^ and he wouldn't dream of
that or Ms imagination

1. Muslim, here, is a name if someone who collected the Hadith book called Sahih.

2. This was taken from Abu Jurayra's saying: I took a garment off my back and spread it between the
Prophet and me while I was looking at the lice creeping on it... It was mentioned by ABu Na'eemin his
Hilyatul Awliya', vol. 1, p.p. 381.

3. Ibn Sa'd mentioned in his Tabaqat (Abu Hurayra's biography) from Wahab bin Kaysan, Qatada and al-
Mugheera that Abu Hurayra put on silk cloths.

4. Al-Bukhari in his Sahih, vol, 4, p.p. 175, mentioned that Muhammad bin Sireen said: We wereat Abu
Hurayra's and he was wearing two slender flax dresses.

5. He died in this place as mentioned by Ibn Hajr in his Issaba, Ibn Qutayba's Ma'arif and Ibn Sa'ad's
Tabaqat.

6. Mentioned by Imam Ahmed in his Musnad, vol. 2, p.p. 430, narrated by Muhammed bin Ziyad, Ibn
Qutayba in his Ma'arif, narrated by Abu Rafi' and imam Abu Ja'far al-Iskafi in his book Sharh an-Nahj al-
Hameedi, vol, 1, p.p. 395, edition of Egypt.

7. He was an ally of the trible of Abd Sham. The caliph Omar (may Allah be please with him) made him
leader during the Islamic conquests. He

would ever think of that because he strove Id serve her bairfootedji^

Mudharib bin Jiz' said ^ "I was walking at night and thero was a man eKclaiming (Allahu
Akbar- Allah is gieat). I followed him I found that he was Abu Hui^5n:a I said "What is
this?" He said "I am thanking Allah I was enployed by Bissra bint Ghazwan just for ny
feed Hedthdrsurnpters when they rode and seivedt^^^

became her husband Now I ride and v\ten I get down, she serves me. Before that, v\ten
she reached a plain, she got down and said "I won't leave unless you make me porridge."
Now v\ten I reach the same place I say tD hen "I won't leave unless you make me
ponidge." ^

He often said, during his emirate of Medina: "I grew up as an orphan. When I emigrated I

was poor. I was employed by Bissra bint Ghazwan jus for feed. I led their sumpters when
they rode and served them when they got down and now Allah has married me to her.
Thanks to Allah, Who made the religion as basis and made Abu Hurayra imam." ^

Qncehesaid: 'Tvvasenployed by Bissra lint Ghazwan for rny feed She ordered me to
ride erectly andto go b^efooted Afterfhat Allah made her my wife. I ordered herto ride
erectly and to go barefooted ' ' ^

One day he led people in prayer and wten he finished he said loudly: "Praise be to Allah,
Who made religion as basis and made

established the town of Basra and became its emir. He conquered maay countries aad was one of the
famous Prophet's companions and one of the heroes. He died during the reign of Omar. But Abu Hurayra
got married to his sister after a long time of his death. Ibn Hajar al-Asqalani in his book al-Issaba
mentioned Bissra and Abu Hurayra's stoiy with her. He said that she had employed him at the time of the
Prophet then he got married to her when Marwan entrusted him with the emirate of Medina during the
reign of Mu'awiya.

1. Mentioned by Abul-Abbas as-Sarraj in his history and Ibn Hajr in his Issaba (biography of Abu
Hurayra).

2. Mentioned by Abu Khuzayma and IbnHajr in his book al-Issaba.

3. Ibn Sa'd's Tabaqat, second part of vol. 4, p.p. 53.

4. Refer to Ibn Sa'd's Tabaqat, second part of vol. 4, p.p. 53.

Abu Hurnyra iniam after he vvas an enployee for Bissra

sunptertoride."^

Ctoe day he ascended the minbar of the Prophet (s) and said "Praise be to Allah, Who

niade nie eat good food, vvear silk cloths and niariy nie to Biss^

washerenployeeformyfeed She niadeniecariy her baggage and then I rnade her carry

my baggage."^

THANKING THE FAVORS OF THE UMAYYADS

The Umayyads enslaved Abu Hui^t:h by their favours. They ^pDpriated his hearing,
sight and heart and made him tractable. So he was the media of ftieir policies. He changed
accoiding to ftieir tendencies. Sometimes he invented traditions to show ftieir virtues and
sometimes he fabricated traditions showing ftie virtues of ftie two caliphs; Abu Bakr and
Omar accoiding to ftie wish of Mu'awiya and his oppressive group. For ftiey had political
purposes against imam Ali and ftie Prophet's progeny (s), v\iiich would not be roalised-as
ftiey ftiought-except by proferring ftie two caliphs. Hence he advanced in fatmcating
traditions, v\Mch we mentioned some of.

There were many traditions we didn't mention, for exanple, ftie tradition atx)ut making
Abu Bakr emir of hqj inftieninftiyearof hijia, ftie year v\ten sura of Bara'a was
revealed to ftie Prophet (s), and ftie tradition saying ftiat ftie angels talked wifti Omar.

The Umayyad policy of subduing ftie Hastiimites required certifying and spreading ftiese
two traditions as possible as Mu'awiya and his assistants could They did by any means

they could until all Sunni books of Hadith (Sahih) mentioned them as true traditions.

Abu Hurayra, sometimes, cut off the traditions concerning Imam Ali to distort their
meaning, like his saying: "I heard the Prophet saying: The sun hadn't been withheld or
returned for

1. Refer to Abu Na'eem's Hilyatul-Awliya', vol. 1, p.p. 379.

2. Refer to Abu Na'eem, Hilyatul-Awliya', vol. 1, p.p. 384.

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anyone except for Prophet Usha' bin Noon (Joshua) when he walked towards Jerusalem
at night. "^

Andhisss^dng: "Whea the Qur'anic verse (And warn your nearest relations) 26:214, was
revealed the prophet stood up and said: people of Quraysh,... " Abu Hurayra cut off the
tradition and didn't mention all the text to distort it according to what the Umayyad policy
required. We don't have but to say that there is no power save in Allah!

And his saying: "The Prophet said: My heirs are not to inherit what I have left."

And: "Prophet Muhammad (s) said to his uncle Abu Talib: Say there is no god but
Allah... until Allah revealed to the Prophet (Surely you cannot guide whom you love..)
28:56" and many other fabricated traditions. They used to subdue Imam Ali and the
family of the Prophet (s).

Imam Abu Ja'far al-Iskafi said: "Mu'awiya had forced some of the Prophet's companions
and some of the companions' successors to narrate bad traditions about Ali to defame and
disavow him. He gave them bribes for that. So they fabricated what satisfied him. Among
them were Abu Hurayra, Amr bin al-Aass, and al-Mugheera bin Shu'ba. Among the
successors was Urwa bin az-Zubayr.."

Abu Ja'far al-Iskafi also said^ : ''When Abu Hiii:^5n:Hcanie Id Iraq vvit^
year of Qama'a), he came Id the mosque of Kufa When he sav\^ that many people had
come to receive Mm, hekndt onhis knees and hit his head with his hand many times and
said "O people of Iraq you s^ that I fabricate Allah and His ^x)stle's sayings to be in
Hell. I swear ty Allah that I heard the Prophet ssying: "Every ^x)stle had a sanctum My
sanctum is Medina Whoever spoils in Medina, will be cursed 1^ Allah, the angels and all
the people." I swearty Allah that Ali has spoiled in

1. Al-Khateeb in his book History of Baghdad, vol. 1, p.p. 35, and vol. 9, p.p. 99.

2. Sharh Nahj al-Balagha al-Hameedi, vol. 1, p.p. 358.
3.Ibid,vol. l,p.p. 359.

it! When Mu'awiya heard him ssying that, he endoised him, rewarded him and made him
wali of Medina"^

Sometimes he invented traditions defending the Umayyad hypocrites, whom Allah and
His apostle had cursed to protect the religion and umma from their hypocrisy and ravage.
But Abu Hurayra flattered Marwan and Mu'awiya and their assistants by saying: "I heard
the Prophet (s) saying: "0 Allah, Muhammad is but a human being. He becomes angry
like all the human beings. Eveiy believer I have hurt, abused or whipped, Y ou may make
that as a cause to forgive him and to bring him closer to Y ou in the Day of Resurrection."

Marwan and his sons tried their best to spread this tradition in many ways until the books
of Hadith (Sahih, Sunan and Musnad) mentioned it as true tradition.

The role of Marwan and his sons in raising Abu Hurayra to a high level and preferring
him to all the others in memorising, accuracy and piety, had had its effect until nowadays.

They had done many things to satisfy people that Abu Hurayra was trustee and pious.

One of them was that Marwan pretended that he had seated his clerk in a secret place that
he wouldn't be seen by any one at all and called for Abu Hurayra to come in. He began to
ask him about many tilings. He asked him too many questions. Abu Hurayra answered
with the Prophet's traditions and the clerk, whose name was Zu'ayza'a, was writing down
without letting any one feel of him. He wrote down too many traditions. Marwan waited
for a year and then called for Abu Hurayra and asked him the same questions.

1. Sufyan ath-Thawri narrated from A bdu- Rahman bin Qassim from Omar bin Abdul-Ghaffar that when
Abu Hurayra came to Kufa with Mu'awiya, he sat at the gate of Kinda in the night and people sat around
him. One day a young man from Kufa - he might be al-Asbagh bin Nabata - came and said to him: "0 Abu
Hurayra, I ask you, by Allah, if you had beared the Prophet saying to Ali bin Abu Talib: "0 Allah, support
whoever supports him and be an enemy of whoever opposes him." Abu Hurayra said: : yes, I had." The
young man said " I swear by Allah that you have supported his enemies and opposed his assistants." Then
he left.

He answered with the same answers, no word more no word less. Marwan and his clerk
spread this lie among the people of Damascus to reach eveiy where until al- Hakim
mentioned it in his book al-Mustadrak, vol. 3, p.p. 510.

And that when Marwan wanted to bring his knights and soldiers in order not to let the
Hashimites buiy Imam Hassan beside his grandfather, Prophet Muhammad's tomb, he
preconcerted with Abu Hurayra that the latter would oppose Marwan and blame him
hardly in front of people to deceive them and to make them perceive that Abu Hurayra
was a veracious man. He didn't fear anyone save Allah and His apostie and that no one
could stand against him when he became angiy for the sake of Allah and His apostie.

When Abu Hurayra did his opposition, Marwan showed his anger. There was a false
argument and untrue rage between them. Abu Hurayra protested strongly against Marwan
justifying that he (Abu Hurayra) had a special position to the Prophet wtdchno one of
the Prophet's conpardons or idatives had and that he had an ability of perceiving and
memorising from the Prophet by v\Mch he surpassed the fiist Muslims like Omar,

Othman, Ali, Talha, az-Zubayr and the others. He let himself go farther in describing his
aspects, which imposed for him the highest ranks of the close companions. So the
disagreement between them ended and Marwan submitted to the great position of Abu
Hurayra in Islam and his high rank of knowledge in Sunna. All that happened in front of
people. The plan succeeded and Marwan would use Abu Hurayra as a means to fight
Imam Hassan, Imam Hussayn, their father and their sons. It was the most successful
propaganda for their policies. (Woe, then, to those who write the hook mth their hands
and then say: This is from Allah, so that they may take for it a small price; therefore woe
to them for what their hands have written and woe to them for what they earn). 2:79.

1. In a tradition mentioned by Ibn Sa'd and Ibn Hajr in his Issaba. We shall comment on this tradition in a
next chapter of this book.

THE QUANTITY OF HIS TRADITIONS

All those who collected the Hadith agreed unanimously that Abu Hurayra had narrated
traditions more than any one else at all. ^ They counted his traditions to find that they
were five thousand and three hundred and seventy-four trBditions. He had in al-Bukhari's
Sahih only four hundred and forty- six trBditions.

We found that all v\tot vvas narrated by the four caliph

Huiayra's traditions was less than twenty- seven percent Abu Bakr had narrated one
hundred and forty- two traditions. ^ Omar had narrated five hundred and thirty- seven
traditions. ^ All vA\st, Othman had narrated were one hundred and forty-six traditions. ^
And five hundred and eighty- six traditions

1. Refer to the last line of page 240, vol. 4, of Ibn Hajr's book al-Issaba which included the book al-Issti'ab
in the margins.

2. Referto al-Qastalani's book Irshad as-Sari, vol. I, p.p. 212, the explanation of the first tradition of Abu
Hurayra mentioned by al-Bukhari in his Sahih, you will find that Abu Hurayra had narrated from the
Prophet (s) 5374 tradition and that he had in al-Bukhari's Sahih 446 traditions. Ibn Hazm in his book al-
Milal wen-Nihal vol. 4, p.p. 138, said tha Abu Hurayra had narrated 5374 traditions.

3. It was mentioned by as-Sayouti in his book Tareekh al-Khulafa' (the history of the caliphs), an-Nawawi
in his book at-Tahtheeb. Ibn Hazm in his book al-Milal wen-Nihal, vol. 4, p.p. 137 and ath-Thahabi in his
book Mizan al-I'tidal, who said that the true traditions of Abu Bakr were less than twenty.

4. As-Sayouti said in his book Tareekh al-Khulafa' that Omar's traditions were five hundered and thirt-nine.
Ibn Hazm mentioned in his book al-Milal wen-Nihal, vol. 4, p.p. 4, 138 the same number and said that the
true traditions ot Omar were nearly fifty traditions.

5. Jalaluddin as-Sayouti in his book tareekh al-Khulafa'.

were narrated frDm Imam Ali^ . So the total is one thousand and four hundred and eleven
traditions, v\Mch if you conpare to Abu Huiayra's traditions you will find the ratio
exactly as we said

Let any prudent one think of Abu Hurayra, the short period of his being a Muslim, his
obscurity, his illiteracy and all what would make him be mean, then think of the four
caliphs, their priority in Islam, their attendance during the legislation of the laws of
Sharia, their braveries throughout fifty- two years; in twenty- three of them they were at
the service of the Prophet (s) and in twenty- nine of them, they governed the umma and
mastered the other nations. They conquered the countries of Kasra and Caesar.

They built towns and countries, spread Islam, and declared laws of Sharia and Sunna. So
how would it be possible for Abu Hurayra, alone, to narrate so many times as much as
they had narrated of the Prophet's traditions?

Also Abu Hurayra was not like Aa'isha, although she narrated too much. The Prophet (s)
had got married to her ten years before Abu Hurayra became a Muslim. ^ She was in the
house v\tei:e Allah's inspiation was revealed Id the Prophet (s) and the place of coning
and going of Gahrid and Michael for f ourteea years. She died a little before Abu
Hurayra's death ^

What a difference betweea the two conpanionships and the tv^
the conpanionship it was known But as to acumen, her acumen conpeted with her
hearing and her heart preceded her ears. She was very acute. Nothing h^Dpeaed to her
unless she recited poetry about it Qrwa said that he had not seen

1. As-Sayouti, Tareekh al-Khulafa' (All's biography). Ibn Hazm In his book al-Mllal wen-Nahl, vol. 4,
p.p.l37.

2. Ibn Abdll-Blrr said In his book al-Isstee'ab that the Prophet (s) had got married to Aa'isha In the tenth
year after his Prophecy - three years before hljr - so her marriage was before Abu Hurayra being a Muslim
In ten years because he became Muslim Inthe seventh year of hljra.

3. She died 1 fifty-seven of hljra before Abu Hurayra's death In a short time. Abu Hurayra offered the prayer
for her - the prayer for the dead - by order of al-Waleed bin Otba bin Abu Sufyan, who was made wall of
Medina by his uncle Mu'awlya. He wanted to honor Abu Hurayra by that. Aa'isha was buried In Baqee.

anyone having more knov\dedge in jurisprudence, medicine, or poetry than Aa'isha

Masrouq said that he had seen soine of great con:pariions asldng h^

duties.

She was forced to sprBad her tradtions ttiat she sent her callers to the coi^^
thatgreatarmy to Basra And in spite of all that, her trBditions were two thousand and
two hundred and ten ^ Sohertradtionswerelessthanahalf of Abu Hurayra's tradtiom^

If you add Aa'isha's tradtions to that of Um Salama (the Prophet's wife), v\to died after
the death of Abu Hurayra in a long tirne, the rest of the Prophet's wives, ImamHassan,
Imam Hussayn, Fatima (the daughter of the Prophet) and the four caliphs, you find that
they altogether were less than Abu Hurayra's traditions. This was a terrible thing! Let the
prudent think of it

Besides that, Abu Hurayra pretended that the Prophet (s) had informed him alone of some

traditions that he would never reveal to any one. He kept them inside his conscience and
buried them in his chest. And as you know that Abu Hurayra had a well- fortified chest
and an inscrutable conscience! So he said: "I had kept from the Prophet two vessels. I
spread the first, but if I would spread the other, this throat would be cut." ^

He said "If I told you all v\to: I knew, people would throv\^ potteries at me and ssy: Abu
Hurayra is mad"

He said "If I told you all v\to: I had in m/ chest, you would throw dmg at me."

He said "They say that Abu Hurayra told too many traditions. I swear by Allah that if I
told you all what I had heard, you would throw dunghill at me and you would never
deb^withme."^

He said "I had memorized from the Prophet (s) some traditions that I didn't tell you of. If
I told you of them you would throw stones at me." ^

1. Ibn Hazm's book al-Milal wen-Nihal, vol. 4, p.p. 138.

2. Al-KBukhari's Sahih, vol. 1, p.p. 24.

3. The three previous tradition were mentioned by Ibn Sa'd in his book, Tabaqat, vol 4, p.p. 57.

He said "I had memorized from the Prophet (s) five bags of traditions. I told of two of
them and if I told of the tMid, you wodd throw nie with stones. " ^

Abu Hurayra was neither the Prophet's heir ^]paront nor the caliph after him to pneferto
the others and tell him secrots and knowledge that he would not tell anyone of Ms close
conpanions or relatives.

What was the use of telling him those secrets sincehe was a weak man with meanness
that prevented Mm to say sometMng of those secrets unless he wodd be th^
stones, dung and trashes or that Ms throat would be cut?

Wouldit not be better for the Prophet to tell those secrets forfhe caliphs after Mm, v\to
led people by one will and to v\to)m the nations submitted and the necks of the Arabs and
non- Arabs yielded? They were better than Abu Hurayara in doing that If they had had
those secrets, they would spread them throughout the countries like the i^s of the sun
Far be it from the Prophet to do sometMngin vain. Wouldhe entrust Abu Hurayra with
Ms secrets to be lost usdessly? And v\to was Abu Hui^HB to be sin^^
Muslims? (And the foremost are the foremost. These are they who are drawn nigh (to
Allah)) 50:10-11,

Abu Hurayra often said: "Abu Hurayra neither keeps secret nor writes down." How did
this saying agree with his saying: "I had memorized from the Prophet two vessels. I
spread one of them. If I spread the other, this throat would be cut" and the other sayings
having the same meaning that he kept secret?
Let us ask those, who research for the divine secrets that the Prophet (s) entrusted Abu

Hurayra with and that Abu Hurayra kept secret to preserve himself or to keep his dignity.
Were those secrets

1. Al-Hakim in his Mustadrak, vol. 3, p.p. 509, ath-Thahabi in his Talkhees. What a dignity Abu Hurayra

had! He said .... you would throw at me stones, potteries, dunghill. And when he said about himself the

comers put their feet on my neck., and when he talked about his stomach,lice and his other affairs.

2. Abu Na'eem, Hilyatul-Awliya', p.p. 381 (biography of Abu Hurayra).

3. Ibn Sa'd's Tabaqat, vol. 2, p.p. 119.

of the kind of secrets that the Prophet (s) entrusted his guardian Imam Ali with? Did they
concern the caliphate and caliphs after him? Were they of another kind? If they were of
the first kind, why would Abu Hurayra turn away from them and contradict them
completely? His opinion would be like all the otiier Muslims' opinion for he was just one
person among the others. But if those secrets were of another kind, he would not refrain
from telling offensive and disgraceful traditions!

Did he not narrate that the Prophet slept and missed the Fajr prayer? And that the Satan
came to him to disturb his prayers?

Didn't he narrate that once the Prophet forgot and offered a two section prayer instead of
four and when they asked him: Did you forget or restrict the prayer? He answered: I
neither forgot nor restricted?

Did he not tell that the Prophet hurt, abused, cursed and whipped innocent people just
because he became angry?

Did he not ascribe to the apostles many things that were impossible for them to commit
according to the Sharia and reason? He narrated that Prophet Muhammad (s) had said:
"We are worthier than Abraham to be in doubt." He also narrated that Prophet Lot's trust
in Allah was not certain.

Did he not dare to defame Adam, Noah, Abraham, Moses and Jesus, who must be
honored? Did he not ascribe to Moses that he had slipped the angel of death and gouged
his eye? And that once Prophet Moses ran nakedly in front of the Israelites, who looked
at his private parts?

Did he not narrate that Solomon, the son of David, had broken the verdict of his father?
And that he refused to say inshallah, so his deed failed?

Did he not ascribe to Allah what could never be accepted neither by the Sharia nor by
reason? He said that Hell will not be full, unless Allah puts His leg in it. In his tradition
about the Day of Resurrection, he said that Allah comes to people in an image different
from that which they know saying to them: "I am your god." They say: "Allah forbid!"
Then He comes to them in the image, which they know! They say: "Y ou are our god."
Abu

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Hurayra said that Adam was created in an image like the image of the Beneficent (Allah)!
And that Allah had created Adam like His image. He was sixty cubits long and seven
cubits wide.

Y ou will find many many of his wonders in the next chapter which cause to cut the
throat, so why he told of them easily? In fact he narrated those traditions as if he had
done people a favor. He told of superstitions but no one threw at him a stone, dung, or
trash as it was clear for any one knew him. But we are afflicted with unjust people and
we do not have save Allah to resort to.

We want to draw the prudent researchers' attention that Abu Hurayra said : "No one have
narrated traditions from the Prophet (s) more than I have, except Abdullah bin Amr bin
al-Aass, because he wrote down but I didn't."

He confessed that Abdullah bin Amr had narrated traditions more than he had. We
researched on Abdullah's traditions and we found that they were no more than seven
hundred. ^ So they wem less than one seventh in comparison with Abu Hui^5t:h's
traditions.

The lesearchers were very confused how to excuse Abu Hui^^Bin this contradction
But Ibn Hgar al-Qastalani and sheikh Zakariya al-Ansari found an excuse v\ten they
explained this tradition in their books ^ that Abdullah bin Amr bin al-Aass lived in Egypt
and those, v\to went to Egypt, wereveryfew, therefore he narrated a littie of his
traditions, v\Mle Abu Hui^n:H lived in Medina, v\Mch was the destination of Muslims
from everyv\tere, so his traditions were so many.

Abu Huiayia's saying vvas clear to abort this excuse. Heacknov\dedgedthatnoonehad
nanated traditions frDm the Prophet (s) more than he had except Abdullah bin Amr The
man, himself.

1. A tradition narrated by Wahab bin Munbbih from his brother Hummam from Abu Hurayra, mentioned in
al-Bukhari's Sahih, vol. 1, p.p. 22.

2. Al-Qastalani's book Irshad as-Sari fee Sharh Sahih al-Bukhari, vol. 1, p.p. 373.

3. Al-Qastalani's Irshad as-Sari and Zakariya's Tuhfatul-Bari. They were printed together in twelve
volumes. Y ou will find this excuse in vol.1, p.p. 373.

confessed that Abdullah's traditions were more than his so there was no wsy for the
excuse of the two aufhois.

The great position and respect Abdullah bin Amr liad in Egypt we^

himnanate his many traditions. There was no one else than him in Egypt v\to)m people

knewvery well, ex(ipt some very few conpanions or travelers. So he was the only

expert in the Qur'an, the Sharia and the Sunna that people resorted to. What a difference
between his position in Egypt and Abu Hurayra's position in Medina was! For Abdullah
had the rank of the veracious jurisprudent and the glory of the conqueror's son in the
Egyptians' hearts, where Abu Hurayra, in Medina, was just one of thousands of the
Prophet's companions. The delegations visiting Medina went to the famous great
companions, whom Abu Hurayra was not one of. Also he was accused of narrating too
much many traditions from the Prophet (s). People of Medina often blamed him by
saying: "Why didn't the Muhajireen and the Ansar narrate as much as his traditions."

His position in Medina would not let him narrate so many traditions. It was unbelievable
that his traditions were more than Abdullah's; especially after his confession that
Abdullah's traditions were more than his. In addition that Abdullah bin Amr lived long
after Abu Hurayra's death. In fact Abu Hurayra confessed of that at the beginning after
the Prophet's death, when he was not so excessive in narrating traditions. He became so
excessive during the reign of Mu'awiya where there was neither Abu Bakr, Omar, Ali nor
any one of the great companions whom Abu Hurayra feared.

1. Muhajireen(emigrants): the first Muslims of mecca who emigrated to Medina. A nsar(helpers and
assistants): the people of medina who beleived in the prophet assisted him and his companions.

2. Abu Hurayra died, as it was mentioned in al-Issaba of Ibn hajar, in fifty-seven or fifty-eight of hijra and
it was said fifty-nine. Abdullahi died, according to the same reference, in sixty-five or sixty-eight or sixty-
nine of hijra. Al-Qaysarani said in his book Rijal-as-sahihayn that he had died in ninety-two. Allah is the
most aware.

QUALITY OF HIS TRADITIONS

The good tact does not accept many of Abu Hura^yia's styles of traditions and the
sdentific and niental criteria do not assent to them. Here are forty of his traditions in
front of you. Let you ponder on them with our annotations prudently and inpartially, and
then you can show your point of view.

1. Allah created Adam like His own image

The two sheikhs; al-Bukhari and Muslim ^ nientioned a tradition narrated tyAbdur-
RazakfroraMa'niarfrorQHuniarQlinM^ "The

Prophet (s) said ' 'Allah had created Adam like His own image in sixty cubits long. ' '
Ahrnad added from another way by Sa'eed lin al-Musayyab f
"..and seven cubits wide. When Allah had finished creating Mm, He said to Mm: Go and
gieetfhosesittLngangelsandlistentov\to: they will greet you with Itwill be your and
your progeny's greeting. Adam went and said to them: As-salamu alaykum (peace be
upon you). They said As-salamu alayk wa rahmatullah. They added (wa raMnatullah-and
the mercy of Allah) . Every one entered Paradise was like Adam in sixty cubits long. The
human beings began to grow less gradually until nowadays. ' '

TMs could never be ascribed to Prophet Muharnrnad (s) or any of the other prophets nor

tjo their guardians. Perhaps Abu Hurayra learnt that from the Jews by his friend Ka'bul
Ahbar or some one else. The content of this tradition is exactiy the same as the twenty-
seventh paragraph of the first chapter of the Hebrew Scriptures (the Old Testament). Here
is the text as it is: (Allah had created man like

1. Refer to al-Bukhaii's sahih, vol.4, p.p.57, Muslim's sahih, vol.2, p.p.481 and Ahmed's Musnad, vol. 1, p.p. 315.

2. Irshad as-sari, vol.7,p.p.90.

3. He quoted many things from them, like his saying: Say han, jayhan, the Euphrates and the Nile of Egypt all are parts of paradise. It was
mentioned by al-Khateeb in his book History of Baghdad, vol.2, p.p. 235. It was quoted from from the Old Testament.

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His own image. Liketheiniageof AllahHehadaeatEdMni Male and female He had

created them).

Glorified is Allah than to describe Him with imaging, limitatLon and likeness. Be He

exalted and they lost v\to) ascribed that to Him They might interpret the traditLon by

ascribing the pronoun (his image) to Adam himself not to Allah Then the meaning would

be that Allah had created Adam in Paradse in an image sarre to that v\^^

to the earth That Allah had conplebed him in one time and made him sixty cubits long

and seven cubits wide, the same image, v\Mch his offspring on the earth saw, andhedid

not advance frDm a state to another. Adam was not a seed then becarne a clot fhe^

of flesh then bones clothed with flesh then a fetus then a suckling infant then a weaned

cMld then a teenager then a man with the normal length and width

This v\to: they, v\to ^orify Allah and deny embodying Him, can say to interpret this
tradition. But it was nanated by Abu Hurayra in these words: "Adam had bem created
corresponding to the image of the Beneficent (Allah) . " ^ Abu Hui^hb had another
tradition saying: "Prophet Moses (s) beat the rock with his stick for the Israelites and
water gushed out He said to them: "Drink water, donkeys." Then Allah revealed to Mm:
"Y ou intended to conpare the human beings, v\tom I had created according to My
image, to donkeys." ^

This embarrassed those v\to defended Abu Hurayra and made them give in to this
(pronoun) looking for another interpretatiorL

They interpreted Abu Hui^yra's sayings: (Allah had created Adam according to His
image) and (Adam had been created according to the image of the Beneficent) andinhis
tradition about

1. Al-Qastalani mentioned this tradition in his book Irshad as sari, vol. 10, p.p. 491 and said that the
pronoun(his) in Abu Hurayra's tradition (Allah had created Adam according to his image..), referred to
Allah and not to Adam.

2. Ibn Qutayba mentioned this tradition in his book (Interpretation of different traditions) .p. p. 280, and
made it as evidence that the pronoun(his)in A bu Hurayra's saying: (A llah had created A dam according to
His image)referred to Allah and not Adam.

^54)

Moses (I had created them according to my image) that Allah had created Adam and his
progenies according to the attributes of Allah. Allah is alive, hearer, seer, talker, aware,
willing and disliker. So He had given these attributes to Adam and his progeny.

They fell into what they fled from, because the attribute of Allah is far above comparison.
This is agreed upon unanimously among those who believe in transcendence of Allah.
Especially when we say that His attribute is He Himself and that He is the Truth as it is
fixed in our principles of jurisprudence.

Abu Hurayra advanced in this tradition. Sometime he narrated it as above and sometime
he said: "If someone of you quarrels with another, let him avoid the face because Allah
had created Adam according to His image." ^ Sometime he said "If someone of you hits
another, let avoid the face and not say: May Allah u^ify your face and the face of
v\toever looks like you, because Allah had OBated Adan according to His image. ' ' ^

It vvas clear that he closed the vvsy before Ms defenders to lecede to an^
interpretations. The pronoun his in (according to his image) could not refer to Adam in
dther of the two tiBditions but it niust ref er to AUah in Older to
traditions. One might justify foibidding to hit or u^ify the face. ^ Creating Adam as a
living hearing seeing talldng perceiving willing and unwilling creature does not make
itnecessaiy to preserve the face rattier than the other oigans. To interpret the two
traditions accoiding to either of these interpretations was invalid In fact these two
traditions had no

1. Muslm s Sahih, vol.2, p.p. 397.

2. Mentioned by al.Bukhari in al-Adab al-Mufrad and by Ahmed in his Musnad,vol,2,p.p.434.

3. 1 wish Abu Hurayra would justify forbidding tx) hit the face for its niceness and beauty and that it has the
important organs, ears, eyes, nose, mouth, lips, teeth, eyebrows, front and others, because most of
perceiving is by them. Hitting the face may harm them and leave them idle or disfigure the face and that
will be ugly because the face is apparent and can't be coverd.But Abu-Hurayrapreferred to distort the facts
whether his partisans knew or not. We don't have save Allah to resort to!

meaning, unless they meant the face of man for it looked like the face of Allah Gloiy be
to Allah, the Exalted, the Almighty! Hence the Sunni researchers v\to) believed in
transcendence of Allah became confused about the meaning of these traditions and
resorted to Allah, the most Aware. ^

NOTES

Fiisb If Adam was sixty cubits long sohemustbe, accoidingtofheconformity of his
oigans, seventeen and one seventh cubits wide. If his width was seven cubits, his length
inust be twenty-four and a half cubits, because the width of the
sevenths of his length Why did Abu Hurayra say that Adam was sixty cubits long and
seven cubits width? Did Adam have an unconformable structure and a disfigurHi form?
Certainly not! Allah said (Certainly we created man in the best make) 95:4 (Quran).

Second: The greeting of Islam was legislated when Islam came. Prophet Muhammad

said: "The Jews didn't envy you a thing as much as they envied you your greeting

( salaam) .If salaam did not concern this umma only, the Jews would not envy it How^

did Abu Hurayra say: "When Allah had created Adam, he said to Mm: Go to greet those

angds and listen to v\to: they vvQl gieet you vvith because it is yo^

greeting. ' ' What would the prudent researchers say about this tradition? And v\to: would

they S3y about his saying that people began to grow less (in size) since then until now?

1. Imam an-Nawawi said:some of the jurisprudents refrained from interpreting all these traditions and
said: We beleive thet they were true and their literal meaning was not intended.They might have suitable
meanings.He said :This was the thougt of the sunni predecessors, which was more precautionaiy and
safer... Refer to Sharh Sahih Muslim, which was printed in the margins of Sharh Sahih Muslim, which was
printed in the margins of Sharh al-Bukhari,vol.l2, p.p. 18. Al-Qastalani mentioned something like that in
his book Irshad as-sari, vol.10, p.p.491, then he said: and this is safer. This shows that they beleived that
these traditions were true.Allah forbid! (..and most surely the frailest of the houses is the spider s house-did
they but know)29:41.

2. Refer to al-Qastalani in his book irshad as-sari,vol.l0,p.p.492.

2. Seeing Allah in the Day of Resurrection in different images

The two sheikhs^ nieationed that Abu Hiii:^^^:^ had said "Some people asked "O
messenger of Allah, can we see our god in the D^ of Resurrection?" He said "Would
you be unalie to see the sua v\ten them vvem no clouds?"!^ "No, messenger of

Allah." He said "Would you be unable to see the full moon v\lien there were no clouds?"
They said "No, messenger of Allah." He said "You will see Allah like that in the Day of
Resurrection Allah gathers people and says: ' ' Whoev^er woishipped a thing, let him
follow it ' ' Then v\toever woishipped the sun, would follow the sun, v\toev^er woishipped
the moon, would follow the moon and v\toever woishipped the tyiants would follow the
tyiants. This umma will st^ with its hypocrites. Allah comes to them in a sh^De different
from v\to: they know and s^s: "I amyourgod" They say: "AUahfoibid! We will not
leave until our god comes to us. If becomes, we will know Him" Then Allah comes to
thern in the sh^Detbat they know and says: "I amyourgod" They say: "Yes, Youareour
god" They follow Him Tlien He creates the bridge of Hell. I amfhefiistto cross it The
prophets prn^: "O Allah, save us, save us! " The bridge has hooks like the fhoms of
sa'dan^ Have you seen the sa'dan?" They said "Yes, we have. "The hooks are like the
fhoms of sa'dan, but no one knows how great they are save Allah They snatch people
accoiding their deeds. Some will be perished and some will be felled then saved When
Allah finishes off the judgment among His people and wants to save from Hell v\tomever
Hewantsof those, v\towitQessed that there was no god but AUah^ He oiders the angels
to get them out of Hell. They will be known by the vestige of prostration (in prayers).
Allah f oibids Hell (fire) to bum the vestiges of prostration of man The angels take them
out of Hell. They are bumt Water, called water of life, is poured upon them and they
grow like the seed in the fertile ground There is a man facing the fire and s^ng: "O my
Loid, the wind of fire hurt me and its flame bumt me. Tummy face away fromfire." He

still

I. Al-Bukhari and Muslim.

2 .A kind of thistle found in the Arabia.

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prays Allah until Allah says: "If I do that, you may ask me something else." H said: "I
swear by Y our glory that I won't ask Y ou anything else." Allah turns the man's face away
from fire. Then he says: "0 my Lord, approach me to Paradise." Allah says: "Didn't you
say not to ask me anything else? Woe to you, man! What perfidious you are! " He still
prays Allah, until Allah says: "If I do that, you may ask Me something else." He says: "I
swear by Y our glory that I won't ask Y ou anything else." He promises Allah with many
covenants not to ask Him else than that. Allah approaches him to the gate of Paradise.
When he sees what is there in Paradise, he becomes quiet for a period of time then he
says: "0 my Lord, let me enter into Paradise." Allah says: "Didn't you promise not to ask
Me else than that? Woe to you, man! What perfidious you are!" He says: "0 my Lord,
don't make me the most miserable of Y our people." He still prays Allah, until Allah
(laughs) ! ! When Allah laughs at him. He permits him to enter into Paradise. When he
enters into Paradise, he is asked to wish what he likes. He wishes. Then he is asked to
wish. He wishes until he does not find anything to wish. Allah says to him: "All this is for
you and else as much as it."

Muslim mentioned the tradition from another way ^ that Abu Hui^^t:^ said "Allah comes
tD tMs umma that has pioiB and le^

dfferBntfroni His shape that they saw before, ss^ngto them: "I amyourLoid" They
say: ' Allah foibid!" He says: ''Is there a spedal sign between you and Him by v\Mch you
know Him?" They say: "Yes, There is." Then He bares a leg. Whoever prostratEd
faithfully (in the woildly life) for the sake of Allah, Allah peraits him to prostratB and
v\to)ever prostratjed in hypocrisy and dissimulatLon, Allah makes his back as one layer
that v\tenever he wants to prostratB, he falls on his back. Then they raise their heads and
see that Allah has turned into Hssh^De that they saw at the fiisttinB. He says: "lam
yourLoid" They say: "Yes, You are." Allah creates a bridge on Hdl... etc." It was along
tradition but al- Bukhari summarized it

1. Sahih of Muslim, vol. 1, p.p.^

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when he interpreted sura of Noon in his Sahih. ^ The text of the tradition is as the
following: "I (Abu Hurayra.) heard the Prophet (s) saying "Our Loid bares his leg and
eveiy believer, men and women, will prostratB in front of Him, v\Mle he, v\to prostrated
in hypocrisy and dissimulation in the woridly life, goes to prostrate but he cant for that
his back becomes as one layer."

It is a teniMe tradition. I want to ask the leamed and educated people if it is acceptable
for them that Allah may have different sh^Des, which people denies some and know the

others! Does Allah have a leg to be a distinctive mark leading to know Him? Why is it
the leg and no any other organ? Is it possible to ascribe to Allah laughing or coming and
going in movement? Is this speech rational? Is it like the Prophet's speech? Certainly not!
I swear by Who had sent him with the rightness (.An Apostle from among themselves,
reciting to them His communications and purifying them, and teaching them the Book
and the wisdom, although before that they were surely in manifest error) 3:164 (Quran).

A WORD ABOUT SEEING ALLAH

The Sunnis agreed unanimously that seeing Allah with the eyes was possible in the
worldly life and in the afterlife and they agreed too that it would happen certainly in the
afterlife. The believers would see Allah in the Day of Resurrection with their eyes but the
unbelievers would never see Him at all. Most of them thought that seeing Allah would
not happen in the worldly life. Some of them might say that it would be. Those, who
believed in embodiment (of Allah), said that they would see Allah in the Day of
Resurrection by the connection of the rays between their eyes and His (body!) to look at
Him as they looked at each other. They would have no doubt about that as they had no
doubt about the sun and the full moon when there were no clouds according to the
tradition of Abu Hurayra. They, who believed in embodiment, contradicted the mental
and traditional principles and broke the unanimity of the umma and they reneged their
religion and the Islamic necessities. So we have no word with them.

l.VoL2,p.p. 138.

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As for the others of the Ash'arites, who believed in transcendence of Allah, they said that
seeing Allah was an ability, which Allah would grant to the believers in particular to
make them see Him not by the connection of the rays between the seer and Him, nor by
facing Him, nor by limiting Him nor., nor.. It would not be like the normal sight of
people. It would be a special sight falling from the believers upon Allah. It would have no
limitation, no modification, nor any of the six directions.

This is impossible and cannot be imagined, unless Allah gives the believers in the
afteriif e another sight with aspects different from these of the sight in this woridly life, in
a way that the sight of the eyes will be like the sight of the heart (perception of the mind).
This is far away from the cause of the disagreement between us. Perhaps the
disagreement between us is because of the usage of the words.

3. Hell won' t be full until Allah puts His leg in it

The two sheikhs mentioned a tradition narrated by Abdur Razak from Ma'mar from
Humam that Abu Hurayra had said: "The Paradise and the Hell disputed about what each
had. The Hell said: "I am favored by having the haughty people and the tyrants. The
Paradise said: "What about me that I have but the poor and miserable people." Allah said
to Paradise: "Y ou are My mercy, which I grant to whomever I will." He said to Hell:

"Y ou are My tjoiture, which I punish with whomever I will." Each of them must be filled.
But Hell will not be filled until Allah puts His leg into it and it says: "Enough, enough."
Then it becomes full and some of its parts join the others." ^

WhatEverAbuHin^^^Bbecani^ he becanienioiB stupid ^ HesawthatHell is

larger than Id be filled with the disobedient people and Allah said that He would fill

iUHe said: The truth then is and the truth do I speak that I will certainly fill Hell) 38:84-
85 (Quran). So Abu Hurayra stopped, in front of these two

1. Al-Bukhaii's Sahih, vol.3, p.p. 127. muslim's Sahih, vol. 2. p.p. 482.Ahmed's Musnad, vol.2, p.p. 314.

2. Proverb.

matters, confused pondering how to lecondle between them, until he found a solution for
this problem that Allah would put His leg into Hdl, because, according to Abu Hurayra's
opinion, the leg of Allah must be greater than Hdl v\toever Hdl was great and wide.
And since Abu Hurayra was so clever and brilliant so no wonder to gather between the
contradictories. Butif he pondered about the saying of Allah (He said: The truth then is
and the truth do I speak that I mil certainly fill Hell with you and with those among them
who follow you, all) 38:84-85 (Quran), his tongue would be tied and he would go away
stumbling with his dirty garment, because the verse declared that Hell would be filled
with him and his likes, the devils and who followed them of people.

However, this tradition is impossible according to reason and the Sharia. Does any
Muslim glorifying Allah believe that Allah has a leg? Does any sane man behove that
Allah puts His leg in Hell in order to be filled? What is the maxim of that? Does this
speech have any importance? With which language do Paradise and Hell dispute? With
what senses do they perceive and know those, who enter into them? What favor do the
arrogant and tyrants have that Hell prides of while they are suffering torture? And does
Paradise think that those who entered into it are pauper and miserable people while they
are those, whom Allah prefers? They are the prophets, the veracious people, the martyrs,
and the righteous people. I do not think that Paradise and Hell are so ignorant, stupid and
dotard.

4. Allah descends to the lower heaven every night

The two sheikhs mentioned a tradition narrated by Ibn Shihab from Abu Abdullah al-
Agharr and Abu Salama bin A bdur- Rahman that Abu Hurayra had said: "Our god
descends to the lower heaven at the last third of every night and says: Let any one ask me
to grant him what he asks for." ^

Was He exalted and far above ascending and descending, coming and going moving
about and any other h^]pening TMs tradtion and fc^
embodiment in

1. Sahih of al-Bukhari,vol. 4, p.p. 68 and vol. 1, p.p. 136. Sahih of Muslim, vol. 1, p.p. 283.Musnad of
Ahmed bin Hanbal, vol.2,p.p.258.

Islam as it appeared in the time of the intellectual complication. Many heresies and
aberrations came out by the Hanbalis, especially Ibn Taymiya, who ascended the minbar
of the Umayyad mosque in Damascus on one Friday preaching. He said through his
heresies: "Allah descends to the lower heaven every night like my descending now." He
descended one step of the minbar to show them how Allah descends in a real motion
from up to down. A Maliki jurisprudent called Ibn az-Zahra' contradicted him and denied
what he had said. The people in the mosque rushed to the Maliki jurisprudent and beat
him with hands and shoes severely until his turban fell down on the ground. They carried
him to the judge of Hanbalis in Damascus, who was called Izzuddeen bin Muslim. He
ordered to put him in prison and he punished him after that... etc. ^

5. Solomon breaks his father David's verdict

Thetwo^ shdkhsnientionedatiBtitionriaiiBted
said " There vverB two vvonienvviththdr two ]^
the babies. The vvonien dsputed tte^

of the other. They went to Prophet David to judge between them. He judged that the
lemained live baby was the elder woman's baby. They went to Prophet Solomon, the son
of Prophet David, and told him their stoiy. He said "Bring me a knife ^ to cut the baby
into two halves to give each one a half." The younger woman cried "Please, doritdo
that Allah msy have mercy upon you. It is of that woman." Then Prophet Solomon
judgedthatthebabywasof the younger womaa" Abu Hurayras^ "I swear ty Allah
that I haven't heard of sikkeen (knife) before that We called it midya (knife)."

We have some notes about this tradtion:

1. The explorer Ibn Battouta atternded thi incident and mentioned what he had seen in his book
Rihla(travel), vol.1, p.p. 57.

2. Sahih of al-Bukhari. vol. 2, p. p. 166. Sahih of Muslim, vol. 2, p.p.57.Musnad of Ahmed bin Hanbal,
vol.2, p.p. 322.

3. In Arabic it is called sikkeen.

First: David (s) was a prophet, v\tom Allah had delegated to guide His people and
eritrusted to lule on the earth vvith justice. Allah said (0 Dawood! surely We have made
you a ruler in the land; so judge between men with justice) 38:26 (Quran). Allah had
praised him in the holy Qufan by saying: (..and remember Our servant Dawood, the
possessor of power; surely he was frequent in returning (to Allah). Surely We made the
mountains to sing the glory (of Allah) in unison with him at the evening and the sunrise,
And the birds gathered together; all joined in singing with him. And We strengthened his
kingdom and We gave him wisdom and a clear judgement) 38:17-20 (Quran), and: (And

most surely he had a nearness to Us and an excellent resort) 38:40 (Quran), and: (and
certainly We have made some of the prophets to excel others, and to Dawood We gave a
scripture) 17:55 (Quran). Allah had favoured Prophet David with the Book of Psalms. He
was infallible, especially in judgement and rule according to what Allah had said in the
Qur'an: (and whoever did not judge by what Allah revealed, those are they that are the
unjust) 5:45 (Quran). The son Solomon was the inheritor of his father David's knowledge,
wisdom and rule. He also was an infallible prophet. Hence, how could he break his
father's judgement though he knew veiy well that his father was an infallible prophet? If,
nowadays, a mufti having all the legal conditions of judgement judges between two
persons, then it will be compulsoiy for all the other muftis to regard the validity of his
verdict unless they know certainly that it is wrong. But among the prophets wrong was
impossible because they all were infallible. So it was not possible for Solomon, who was
a prophet, to break the verdict of his father, whom Allah had made prophet and ruler. His
breaking the verdict of his father meant denying the will of Allah and impoliteness and
impiety towards his father.

Second: The contradiction between the verdicts of these two prophets was clear,
according to this tradition. It means that one of them was wrong. This was impossible for
the prophets especially when they judged according to the laws of Allah. Allah said:
(..and whoever did not judge by what Allah revealed, those are they that are the
transgressors) 5:47 (Quran).

Third: The tradition showed that David (s) had judged that the baby was the elder
woman's baby without any evidence just because

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she was the elder. Judgements like these didn't come except from an ignorant man, who
didn't know anything about the legal criteria and the laws of trials. Glory be to Allah and
His prophets.

Fourth: Solomon judged that the baby was the younger woman's baby just because she
feared for the baby to be cut by the knife. This was not an enough evidence for Solomon
to judge according to it, especially after that the younger woman had confessed that it
was the other woman's baby and after his father's judgement.

Fifth: I wonder, by Allah, at those who believed Abu Hurayra when he said: "I swear by
Allah that I haven't heard of sikkeen before that. We didn't call it but m/dj/a." Sikkeen was
more common among the Arabs, and I don't think that there was one who didn't know its
meaning. In fact, many of the common people didn't know the midya. Did Abu Hurayra
not read or hear Allah saying in sura of Yousuf ^ (...and gave each of them a (sikkeen)
knife) 12:31 (Quran).

Didn't he, himself, narrate that the Prophet (s) had said: "He, who was made a judge for
people, as if he was slaughtered without a (sikkeen) knife." ^

NOTE

Abu Hurayra thought that David and Solomon (when they gave judgement concerning the
field..) 21:78 (Quran), were contradictable in their judgements so it became easy for him
to fabricate that imaginary stoiy where he didn't know that they both were right and the
judgement and knowledge of each of them were from Allah.

l.Sura of yousuf was reveealed to prophet Muhainmad(s)in Mecca except four verses which were revealed
in Medina,the first three verses and the fourth: (certainly in Y usuf and his brothers there are sighns for the
inquirers) 12:7. Abu Hurayra became a Muslim seven years after the revealation of this inquires) 12:7. Abu
Hurayra became a Muslim seven years after the revelation of this sure, which it had been recited by the
Muslims day and night and he heard them read it in their prayers many times.
2. Mentioned by imam Ahmed bin Hanbal in his book Musnad, vol. 2, p.p. 230, that it was narrated by
Muhammed bin Ja'far from Shu'ba from al-Ala' from his father from Abu Hurayra.

The case was that some sheep had entered into a vineyard, which its grapevines' clusters
had come out, and ate it in the night. The vineyard keeper and the sheep keeper went to
Prophet David (s) to judge between them. He found, according to the Sharia revealed to
him by Allah, that he had to judge that the vineyard keeper would take the sheep because
the value of the sheep was equal to the value of the damage in the vineyard. When he
wanted to give his judgement, Allah abrogated it by revealing to Solomon, who was a
partner with his fattier in prophecy, that the judgement in this case was to give the sheep
to the vineyard keeper to make use of their milk and wool and to give the vineyard to the
sheep keeper to restore it as it was before then each of them would take his property.

Allah made by this judgement a use for the vineyard by the sheep in return for his loss
without possessing the sheep and made the sheep keeper work in the vineyard to restore it
as before.

When Allah instructed Solomon with that, he offered it to his father. His father asked him
insistently to do what Allah had revealed to him.

This is the summery of what happened between them. There was no contradiction or
disagreement like any two divine laws, which one abrogated the other.

Here is the saying of Allah, the most exalted, which explains this fact: (And Dawood and
Sulaiman when they gave judgement concerning the field when the people's sheep
pastured therein hy night, and We were hearers of witness to their judgement. So We
made Sulaiman to understand it; and to each one We gave wisdom and knowledge; and
We made the mountains, and the birds to celebrate Our praise with Dawood; and We
were the doers) 21:78-79 (Quran). Look at the saying of Allah (and to each one We gave
wisdom and knowledge), you will find that both of them were right, because the
knowledge and judgement of each of them were from Allah.

1. As itwas narrated from Imam Abu Ja'far al-Baqir and Imam Abu Abdullah as-Sadiq (s)

2. i.e We instructed Solomon this judgement and it was to abrogate the judgement, which We had
instructed David before.

But Abu Hurayra thought it easy to condemn the prophets that they might misjudge like
the other muftis.

(And they do not assign to Allah the attributes due to Him) 6:91 (Quran), when they
permitted themselves to give f atwas according to their own thinking against the prophets,
who were the means between Allah and His people. They thought that the prophets might
misjudge even in the legal judgements and laws, which were, no doubt, revealed to them
from Allah (and whoever did not judge hy what Allah revealed, those are they that are
the unbelievers) 5:44 (Quran).

If discernment returned to their minds, they would know that the prophets didn't give
decisions and judgements according to their thought because they would know that by
revelation. This was possible for the mujtahids of umma because it was the best of what
they can do. But it was impossible for the prophets because it often led to one's own
thought.

If the prophets judged according to their thought, it would be possible for the other
mujtahids to contradict them. Then the dignity of prophecy and the prophets would be
lost. Could any faithful mujtahid dare to contradict Prophet Muhammad (s) and break his
verdict? Certainly not! It is blasphemy unanimously!

The holy Qur'an declares clearly that Prophet Muhammad (s) acted according to the
revelation (..nor does he speak out of desire. It is naught but revelation that is revealed)
53:3-4 (Quran). So did all the prophets and aposties (peace be upon them all).

6. Solomon goes to bed with a hundred women in one night

The two sheikhs mentioned a tradition that Abu Hurayra had said: "Prophet Muhammad
said: Sulayman ibn Dawood (Solomon, the son of David) said: I will go to bed with a
hundred of women tonight. Each woman will give birth to a boy, who will fight for the
sake of Allah. The angel said to him: Say inshallah. He did not say and went to bed with
them. No one of them did bear except one, who gave birth to half a human being. If he
said inshallah, he wouldn't break his oath and his desire would be realized."
We also have some notes about this tradition:

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First: The human power is unable to go to bed with one hundred women in one night,
however strong the man is. This is against the rules of nature and cannot be happened at
all.

Second: It was not possible for the prophet Solomon (s) to turn his back on the will of

Allah, especially after the precaution of the angel to him. What prevented him to say
inshallah? Was he not the prophet, whom Allah had delegated to guide people in the way
of Allah? It was the ignorant tiiat turned their backs on the will of Allah and ignored that
all their affairs were in His hand! The prophets were far above the inattention of the
ignorant. They were far above what the dotards thought.

Third: Abu Hurayra was confused about the number of Solomon's wives. Sometimes he
said they were one hundred, ^ and sometLmes he said they wem ninety, ^ seventy^ , and
sixty ^ . All these traditions were mentioned in al-Bukhari, Muslini, and Ahmed's books. I
do not knovv^v\tot they would say, those v\to defended this man! Would they say that
Solomon had done this tMng several times vvith Ms vvives? So they vvem a hu^^
fiist time and ninety at the second time and seventy or sixty at the other times. And every
time the angel pa:ecautLoned him but he did not say inshallah. I do not think they would
say that It vvodd be better for thern to say: The tear becariBvvider forte
lepair^ A liar has no good memoiy.^

7. Moses slaps the angel of death

The two sheikhs mentioned a tradition that Abu Hurayra had said "The prophet
Muhaniniad (s) said The angel of death came to

1. Sahihof al-Bukhari, vol. 3, p.p. 176. Musnadof Ahmed, vol. 2, p.p. 229 and p.p. 270.

2. ibid, vol. 4, p.p. 107.

3. ibid, vol. 2, p.p. 165.

4. Sahih of Muslim, vol. 2, p.p. 23. In the same chapter Muslim mentioned a tradition narrated by Abu
Hurayra from another way that they were seventy and another narrated by him from a third way that they
were ninety.

5. A proverb.

6. A proverb.

Moses and said to Mm: Respond to the oider of your god! Moses sl^]ped the angel of

death on Ms eye and gouged it The angd of ded±L letumed to Allah and s^

You sent me to one of Your slaves, v\to didnot want to die. He gouged n^ eye. Allah

lestoiedtoMmMseyeandsaidtoMm: Go back to My slave and s^ to Mm: If you want

to live, you are to put your hand on a bdl's back and see how niany haiis ^^

hand You will live for every hair a year." ^

Ahmed bin Hanbal mentioned tMs tradition in Ms Musnad ^ that A bu Hurayra had said:
"The Prophet (s) said: The angel of death used to come to people visibly. He came to
Moses. Moses slapped him and gouged his eye... " Ibn Jareer at-Tabari in his book
Tareekh al-Umam wel- Mulook (the history of the nations and the kings) vol. 1,
mentioned that Abu Hurayra had said: "The angel of death used to come to people visibly
until he came to Moses. Moses slapped him and gouged his eye... " and at the last of the
tradition that "the angel of death began to come to people invisibly after the death of
Moses."^

Y ou note clearly that this tradition has many things, which can never be ascribed to
Allah, His prophets, and His angels. Is it suitable for Allah to choose among His people
one, who assaults like the tyrants even upon the angels of Allah just because of anger and
acts like the mutinous arrogant or to hate death so much like the ignorant? Was that
possible for Moses, whom Allah had chosen for His mission and entrusted with His
revelation? Was that possible for Moses, whom Allah had favored with His talking to and
made one of the best prophets? How did he hate death while he desired to meet Allah and
to be near Him? What was the guilt of the angel of death, who was but a messenger from
Allah to him to be slapped

1. Sahih of Musli, vol. 2, p.p. 309. Sahih of al-Bukhari, vol. 2, p.p. 163 and vol. 1, p.p. 158.

2. vol. 2, p.p. 315.

3. If the angle of death came to people visible, that would be widespread among the all, like the rays of the
sun in the midday. Why did the narrators and the historians of the other nations miss this news if it had had
any reality? Why didn't the imagination of the fictionists and fablers hover about this excitements? Did they
leave the honor of that for A bu Hurayra ?

and his eye be gouged? Was it suitable for the arch- prophets to insult and beat the angels,
who were sent by Allah to inform them of the missions and orders of Allah? Allah and
His prophets and angels be far above that! Why did we disavow the dwellers of ar-Rass,
the Pharaoh, Abu Jahl and the likes and curse them day and night? Was that not because
they offended the prophets when they came to them with the missions and orders of
Allah? How do we, then, ascribe the same to the prophets? Allah forbid! What a great
slander it is!

It is well-known that the power of the human beings altogether, or in fact, the power of
all the creatures since the beginning of creation until the Day of Resurrection, cannot
stand against the power of the angel of death. How was it easy for Moses to beat him?
Did the angel not defend himself although he was able to put Moses to death especially
that he was ordered by Allah to do that? And when did the angel have an eye to be
gouged? And do not forget that the angel lost his right for the slap and the gouged eye.
He wasn't ordered by Allah to avenge himself upon Moses, in whose Torah Allah had
said: (thatlifeisforlife, and eye for eye, and nose for nose, and ear for ear, and tooth for
tooth, and (that there is) reprisal in wounds),^ norAUah blamed Moses, butHerev^erBd
him by giving him the option to choose between cfying or living for many otiieryears as
much as tiie haiis of tiie bull stuck in his hand

I svvear by tiie dgnity of rightness and tiie honour of tnitiifd

above nullness and falsehood, tiiat tiiis man had buidened his defenders witii v\to: tiiey

couldn't bear and overtaxed tiiem witii his traditions, v\Mch tiidr minds couldn't put up

witii, especially his saying: (tiie angel of deatii used to come to people visibly before tiie

deatii of Moses but he came to tiiem invisibly after tiie deatii of Moses) . M

us from torpor of

1. Sura of al-Ma'ida, Verse: 45. We found that the twenty-third paragraph of the twenty-firstchapter of the
Exodus of the Torah, which is among the Jews and Christians nowadays have the following meaning: (If a

harm happened, a soul would be given for a soul, an eye for an eye, a tooth for a tooth, a hand for a hand, a
leg for a leg, a bum for a bum, a wound for a wound and a bmise for a bmise).

mind and nonsense of saying and doing. There is no power save in Allah, the most
Exalted, the Almighty.

8. A rock runs away with Moses' cloths

The two sheikhs mentioned that Abu Hurayra had said: "The prophet Muhammad (s)
said: "The Israelites bathed nakedly. They looked at each other's private parts. Moses
bathed alone. They said: "By Allah, nothing prevented Moses to bathe with us, unless he
had a hernia." Once Moses went to bathe, He put his cloths on a rock. The rock ran away
with Moses' cloths. Moses followed the rock crying: "0 rock, my cloths! rock, my
cloths! " The Israelites looked at Moses private parts and said that Moses was all right.
After that the rock stopped. Moses took his clotiis and began to beat the rock. I swear by
Allah that the rock had six or seven scars." ^

Al-Bukhari and Muslim nieationed in fc^

this event vvtdch Allah had refermd Id in His saying: (0 you who believe! he not like
those who spoke evil things ofMusa, hut Allah cleared him of what they said, and he was
worthy of regard with Allah) 33:69 (Quran).

Y ou see what impossibility there was in this tradition. It was not possible to defame the
prophet Moses, who had the honour of talking with Allah, by unveiling his private parts
in front of his people, because that would disgrace him and diminish his dignity,
especially when they saw him running after a rock, which didn't see or hear, and crying:
"0 rock, my cloths! rock, my cloths!" Then to stop at the rock in front of people
nakedly and beat it while the people were looking at his private parts as if he was mad!
If that thing were true, Allah would have done it. Then why would Moses be angry to
punish the rock, which was obliged to do so because it had no mind or option? What was
the use of beating a rock, which had no any feeling?

1. We mentioned the tradition according to Muslim in his book Sahih, vol. 2, p.p. 308. Al-Bukhari
mentioned it in his Sahih, vol. 1, p.p. 42, and vol. 2, p.p. 162. Itwas mentioned by Ahmed in his Musnad in
many ways from Abu Hurayra, vol. 2, p.p. 315.

The running avv^ of the rock vvith Moses clotte

disgrace himself by unveiling his private parts in front of people. He could stay in his
place until someone brought him his cloths or any thing else to veil himself like any sane
man would do if soniething like that h^]pened to him.

Themnningavvay of the rock vvas a miracle and an extiBOidin^ Itwouldnot

h^]pen unless fhero vvas a cause for challenge or to prove a ve^

moving of the tree for the prophet Muhammad (s) in Mecca, when the polytheists
suggested to the Prophet (s) to make it move. Allah made the tree move from its place to
another to prove Muhammad's prophecy and to certify his mission. It was clear that the
case of Moses bathing in the sea didn't required miracles or any challenge, especially
when it would cause a scandal for the prophet in front of his people in a way that any one
saw or heard about it would scorn him and make fun of him. As to prove that he had no
hernia was not so important that it required disgracing the prophet or diminishing his
dignity nor it was one of the necessities, which required miracles. It could be known
easily by his wives, who might, then, tell the truth.

Let suppose that he had a hernia, what was the wrong of that? The prophet Shu'ayb
(Jethro) became blind and the prophet Ayyoub (Job) was sick for forty years. All of the
prophets became sick and died. It was not a defect that they had some sicknesses,
especially when they were unknown by people like hernia. It was not possible for them to
have something affecting their minds or their generosity or something that would lead
people to keep away from them or make fun of them. Certainly the hernia was not of that
kind.

It was not narrated by anyone that the Israelites thought Moses had a hernia except by
Abu Hurayra!

But the event that Allah referred to in the holy Qur'an by saying: (0 you who believe! he
not like those who spoke evil things ofUusa, hut Allah cleared him of what they said)
33:69 (Quran), was, as narrated by Imam Ali and Ibn Abbas, about the case that the
Israelites accused him of killing Aaron. It was also said that it was about the case of the
prostitute, whom Qaroun (Croesus) had seduced to accuse Moses of having a corrupted
relationship with her but Allah acquitted him from this accusation where she, herself, said
the truth.

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And it was said that they hurt him by ascribing to him magic, lying and madness after
they saw the miracles.

I wonder at al-Bukhari and Muslim that they added these traditions to the virtues of
Moses! Was beating the angel and gouging his eye a virtue? Was running in front of
people nakedly honour? What was the meaning of this nonsense? The prophet Moses was
far above that. It was enough for him what the holy Qur'an had declared about his virtues
and honourable position.

9. People resort to the prophets hoping their intercession

The two sheikhs mentioned a long tradition of Abu Hurayra's saying that: "The Prophet
(s) said: In the Day of Resurrection Allah gathers all peoples, the first and the last of
them, in one place. The caller can see them all and they all can hear him. The sun comes
nearer. People cannot tolerate the grief and worry. They say to each other: "Don't you see

what grief you are in? Don't you find someone to intercede for you with your god?" They
go to Adam (s) and say to him: "Y ou are the father of the human beings. Allah created
you with His hands and blew in you some of His mercy. He ordered the angels to
prostrate in front of you and they did. Please intercede for us with your god. Don't you
see what we are in?" Adam says: "My god became so angry today to a degree that He
hadn't become so angry before nor He will be so angry after that. He forbade me to eat
from the tree but I disobeyed Him. Myself, myself, myself! Go to another than me. Go to
Noah." They go to Noah and say to him: "0 Noah, you were the first prophet to the
people of the earth. Allah called you a grateful slave. Please intercede for us with your
god. Don't you see what we are in?" Noah says: "My god became so angry today that He
hadn't become so angiy like that before, nor He will be so angry like that after today
because I had, once, cursed my people. I shall keep to myself, myself, myself! Go to
another than me. Go to Abraham." They go to Abraham (s) and say to him: "0 Abraham,
you are the prophet of Allah and His true friend among all the people of the earth, please
intercede for us with your god. Don't you say what we are in?" He says: "My god became
so angry today that He hadn't become so angry like that before, nor he will be so angry
like that after today. I

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had told lies three times. I will keep to myself, myself, myself! Go to another than me.
Go to Moses." They go to Moses and say to him: "0 Moses, you are the prophet of Allah.
He preferred you with His mission and talked with you alone among all the people;
please intercede for us with your god. Don't you see what we are in?" He says: "My god
became so angry today that He hadn't become so angry like that before nor He will be so
angiy like that after today. I had killed someone, whom I was not ordered to kill. I will
keep to myself, myself! Myself! Go to another than me. Go to Jesus." They go to Jesus
(s) and say to him: "0 Jesus, you are the prophet of Allah and His word, which He
communicated to Miriam (the Virgin Mary) and a spirit from Him. Y ou spoke to people
when you were in the cradle; please intercede to us with your god. Don't you see what we
are in?" Jesus (s) says: "My god became so angry today tiiat He hadn't become so angry
like that before, nor He will be so angiy like that after today. (Abu Hurayra did not
mention guilt) I will keep to myself, myself! Myself! Go to Muhammad." They go to
Muhammad (s) and say to him: "0 Muhammad, you are the prophet of Allah and the last
of the prophets. Allah forgave you all your guilts. Please intercede for us with your god.
Don't you see what we are in?" Then I (Muhammad) go to be under the Empyrean and
prostrate in front of my god. Allah grants me to praise and thank Him in a way that no
one was granted with before me. Then it is said: "0 Muhammad, raise your head and ask
whatever you like, you will be granted that and intercede, your intercession will be
accepted." I say: "0 my god, my umma! my god, my umma!" It is said: "0
Muhammad, enter among your umma those, who won't be punished, from the right gate
and they will participate the other gates with people." ^

Abu HurayiB, in this tradition, did daiB audaciously to defame and disgrace the prophets,
v\tom Allah had chosen to spa:ead His missions among His people, in a way that the
divine Sharia and Sunna denied it completely. The Surma had a way of Verifying the

1. This text is according to al-Bukhari in his Sahih, vol. 3, p.p. 100. It was mentioned by MusHm in his
Sahih, vol.1, p.p. 97 and Ahmed in his Musnad, vol. 2.

prophets that made the hearts full of sacred regard and respect and the fronts submit to
them. It was the Sunna of the prophet Muhammad (s) and his holy Qur'an that spread the
glories of these prophets (s) allover the universe, on the land, in the sea and filled the ears
of the age with praising them. All what the nations knew about these prophets of gloiy,
which made the eyes submit in front of, and greatness, which made the ambitions cringe
and lower their wings meanly before, was by virtue of the Qur'an and Muhammad's
Sunna. Without the infallible Sunna of the prophet Muhammad (s) and the holy Qur'an,
no one of the later generations would know any thing about these prophets (s) where
there was no certain evidence or a true news or a reasonable narration about them. So the
prophet Muhammad (s) preserved the history of the prophets and the nations and
completed, by the Sunna and the Qur'an, the noble characters and the best of morals and
manners. He spread the divine laws and the wise systems that were revealed to him from
Allah, which would insure the happiness of the worldly life and the afterlife. They both,
the Qur'an and the Sunna, included science, wisdom, politics, the dignity of the life and
the hereafter and preserved the Arabic language until the Day of Resurrection.

This tradition of Abu Hurayra, with its prattle and nonsense, was strange and different
from the speech of the prophet Muhammad (s) and too far contrary to the Sunna. It was
too far from our Prophet to ascribe what this tasteless trivial tradition included. Adam
was far above disobedience by committing a fault made Allah be so angry with him.
Allah forbade him to go near the tree to exalt and guide him. Glory be to Noah. He would
not curse any people except the enemies of Allah in order to be nearer to his god.
Abraham was too much honest than to lie! He never did a thing made Allah be so angry
with him. Moses did not kill anyone, whom Allah would be so angry for, but he killed
someone that had no sanctity or value. Allah, the most exalted, would not treat His
prophets but with benevolence as He said: (Is the reward of goodness but goodness)
55:60. The prophets were greater than to think of their god that He became so angry with
them that He would never be angiy like that neither before nor after Also the prophet
Muhammad would never tell about them but praise and glorification.

74)

How can people deliberate and intercommunicate in the Day of Resurrection? They are
as Allah says: (every woman giving suck shall quit in confusion what she suckled, and
every pregnant woman shall lay down her burden, and you shall see men intoxicated, and
they shall not be intoxicated but the chastisement of Allah will be severe) 22:2 (Quran),
and (The day on which a man shall fly from his brother, And his mother and his father
and his spouse and his son. Every man of them shall on that day have an affair, which
will occupy him) 80:34-37 (Quran).

How can they, in that difficult situation, go to the prophets, who are, then, on the A 'araf
(the partition between Paradise and Hell)? What prevents them to go to the prophet
Muhammad from the first time? Is he not of the glorious status, the high rank and the
acceptable intercession? No one, then, ignore him. Why doesn't Adam or Noah or
Abraham or Moses advise them to go to Muhammad directly? Can't any one of the
prophets comfort those poor people at the first they ask for intercession? Do the prophets
not know the glorious status of the prophet Muhammad at that day or do they prefer to
increase the suffering of those poor believers asking for help?

We may ask Abu Hurayra about those poor people: are they from the nation of
Muhammad or from another nation? If they are from the nation of Muhammad, what will
prevent them to go to him from the first time they ask for intercession? And if they are
from another nation, of course he won't abort their efforts and disappoint them with all
his mercy that Allah has granted him and has made him the means to intercede between
Him and His people. Certainly he will not disappoint them since he is the hope for the
desirous and the peace for the scared. He answers the needy with his liberality and sates
the thirsty asker before his echo comes back.

10. Doubt of prophets, criticising Lot, preferring Yousuf to Muhammad in
patience

The two sheikhs mentioned that Abu Hurayra had said: "The prophet Muhammad (s) said: We are worthier
of doubt than Abraham when he said (as in the holy Qur'an): (And when Ibrahim said: My Lord! Show me
how Thou givest life to the dead, He said: What! And do you not believe? He said: Yes, but that my heart
may

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be at ease) 2:260 (Quran). May Allah have mercy upon Lot; he recoursed to a strong support. If I stayed in
prison as long as Y ousuf (Joseph) had stayed, I would respond to the inviter." ^

This tradition was inpossible for some iBasons:

First: This tradition proved that Abraham was in doubt but Allah said: (And certainly We gave to Ibrahim
his rectitude before) 21:51(Quran), and: (And thus did We show Ibrahim the kingdom of the heavens and
the earth and that he might be of those who are sure) 6:75 (Quran). Sureness is the best degree of
knowledge. He, who is sure of a thing, cannot be in doubt about it. Reason, itself, denies that the prophets,
all of them, were in doubt about things. It is too obvious.

As to the saying of Allah: (And when Ibrahim said: My Lord! show me how Thou givest life to the dead)
2:260 (Quran), it might mean that Abraham asked his god about how to give life to the dead and not about
giving life, itself. This wouldn't be, unless the giving of life to the dead was certain for him.

That is to say: using how in a question means to ask about the state of something existed and known for the
asker and the asked one. For example: How is Zeid? means that is he all right or sick? And how did Zeid
do? means that did he do well or bad? And so his saying (My Lord! show me how Thou givest life to the
dead) was but a request to be shown how what he was certain of-giving life to the dead- would be done.

But because that someone, who didn't know the high status of Abraham, might think that this request of
Abraham came out from his doubt in the power of Allah to give life to the dead, Allah wanted to remove

this illusion so He said to him: (What! and do you not believe? He said: Yes). Abraham said: "yes" to mean:
"I believe in the power of giving life, but I requested that in order to ease my heart when I would see how
the dead could be alive again after the separation of its parts in the graves, in the caves, inside the stomachs
of the beasts and in the sites of dying in tiie deserts or in the seas." As

1. Refer to al-Bukhaii's Sahih, vol. 2, p.p. Muslim's Sahih, vol. 1, p.p. 71 and Ahmed's Musnad, vol. 2.

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if he was eager to see how that would happen so he said (to ease my heart), which meant
to cool his burning thirst by seeing such.

This was the meaning of the verse. Whoever ascribed doubt in the power of Allah to
Abraham, would definitely go astray.

Second: It was clear from his saying: "We are worthier than Abraham in doubt." that the

prophet Muhammad and all of the other prophets were in doubt and worthier than

Abraham in that.

Suppose that he didn't mean all the prophets, but definitely he meant himself. The text

was so clear to show that the prophet Muhammad was worthier than Abraham in doubt.

Gloiy to Allah! This was a great slander! The consensus and the mental and traditional

criteria certified the nullity of this tradition.

We don't know, I swear by Allah, why the prophet Muhammad was worthier than

Abraham in doubt, in spite of that Allah had granted him what He hadn't granted

Abraham and all the other prophets or the angels!

The Prophet Muhammad's guardian. Imam Ali, who was the gate of the Prophet's town of
knowledge and was to him as was Aaron to Moses, but there was no prophet after him,
said: "If the blind between Allah and me was removed, I wouldn't be more sure (than I
am sure of A llah) . '' ^ That vvas tD s^ that Ms faith in Allah vvas at t^^
it would not increase because he, really, knew Allah very well and he was so sure about
Him and his power. Thus was Imam Alt so how about the master of the prophets and the
last of them all (peace be upon them) I

Third: in his saying: " May Allah have mercy upon Lot, he resorted to a strong support"
he criticised Lot and accused him of being not so confident in Allah, where, in fact. Lot
wanted to provoke his tribe and relatives and to overcome by his assistants for the sake of
Allah to order the people to do good deeds and forbid

1. This saying of Imam Ali was famous. Al-Bouseiry, the poet, referred to it in his poem: The vizier of his

cousin in great deeds,

W ould be happy if the vizier was a relative,

Removing of the blind added to his sureness nothing,

It was the sun without a cover.

(tT)

them to do bad deeds. The prophet Muhammad (s) would never blame Lot or disprove his
saying. The prophet Muhamrnad (s) would never think of Lot else than v\to: he deserved

as great glorious prophet but he had warned that there would be many liars fabricating
traditions!

Fourth: in his saying: "If I stayed in prison as long as Y ousuf (Joseph) stayed, I would
respond to the inviter" he preferred, clearly, Y ousuf to the prophet Muhammad. This
contradicted the consensus, the books of Hadith and what was proved to be a necessity
among the Muslims.

If you said that the prophet Muhammad was humble to admire Y ousuf 's prudence,
patience and wisdom in proving his innocence until the truth appeared and he was set free
from prison, we would say that it was not possible for the Prophet to say such even in
humility, because if he was tried by the same problem of Y ousuf, he would be more
prudent and patient to clear the truth. How impossible it was for the Prophet to respond to
the inviter by just inviting him to get out of prison and lose the wisdom, which Y ousuf
preferred when he said to the messenger of the king when set him free from prison as
Allah says: (Go back to your lord and ask him, what is the case of the women who cut
their hands; surely my Lord knows their guile. He said: How was your affair when you
soughtYusufto yield himself (to you)? They said: Remote is Allah (from imperfection),
we knew of no evil on his part. The chiefs wife said: Now has the truth become
established: I sought him to yield himself (to me), and he is most surely of the truthful
ones) 12:50-51 (Quran).

He didn't get out of prison until his innocence shone like the sun without clouds.

So Y ousuf was prudent and patient that he didn't try to get out of prison so soon until he
got what he wanted. More than that the prophet Muhammad (s) was prudent, patient,
lenient, firm, determined, wise and infallible in all doings and sayings. It was he, who if
they put the sun in his right hand and the moon in his left hand in order to give up his
mission, would never do.

It would be better for Abu Hurayra to say: if the prophet Muhammad stayed in prison
many times as long as Y ousuf stayed, he would never beseech anybody to get him out of
prison as Y ousuf

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did when (he said to him whom he knew would be delivered of the two: Remember me
with your lord) 12:42 (Quran). That was to say: describe my morals and manners to the
king and tell him about my story that he may have mercy on me and rid me of this trouble
(but the Shaitan caused him to forget mentioning (it) to his lord) 12:42 (Quran), that the
Satan made the man forget to mention Y ousuf to the king (so he remained in the prison a
few years) 12:42 (Quran). The forgetfulness of the man and the stay of Y ousuf in prison
for some years were a warning for him because he did the unwortiiier thing. He didn't
have to beseech but the mercy of Allah. It was mentioned by the prophet Muhammad as
such.

Prophet Muhammad (s) suffered from what was greater than the trouble of Y ousuf 's
prison and much worse than all what the family of the prophet Jacob (s) suffered. He
never became weak or gave in. He didn't beseech but Allah. He and all his tribe (the
Hashimites) were blockaded in the defile for years. They were in an absolute distress. He,
his tribe and the believers all were offended too much that no any prophet before him
suffered like him. They (the polytheists) clamoured him and his tribe as possible as they
could. Here are some of the sayings of Allah: (And when those who disbelieved devised
plans against you that they might confine you or slay you or drive you away) 8:30
(Quran), and (If you will not aid him, Allah certainly aided him when those who
disbelieved expelled him, he being the second of the two, when they were both in the
cave, when he said to his companion: Grieve not, surely Allah is with us. So Allah sent
down His tranquillity upon him and strengthened him with hosts which you did not see)
9:40 (Quran), and (And Allah did certainly assist you atBadr when you were few) 3:123
and (When you ran off precipitately and did not wait for any one, and the Apostle was
calling you from your rear, so He gave you another sorrow instead of (your) sorrow)
3:153 (Quran) and (When they came upon you from above you and from below you, and
when the eyes turned dull, and the hearts rose up to the throats, and you began to think
diverse thoughts of Allah. There the believers were tried and they were shaken with
severe shaking) 33:10-11 (Quran) and (and on thedayofHunain, when your great
numbers made you vain, but they availed you nothing and the earth became strait to you
notwithstanding its spaciousness, then you turned back retreating. Then Allah sent down
His tranquillity upon

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His Apostle and upon the believers) 9:25-26, in addition to his other generous situations,
in which he met many gravities, but in all of them he was firmer than the mountains. He
met the difficulties with a great heart and a steady soul, so they faded in front of his wide
mind and gentle character. He didn't beseech save Allah to get him out from distress into
easiness. He carried out his affairs by patience and depending upon Allah. So where were
his determination, patience, prudence and wisdom relative to those of Joseph, Jacob,
Isaac, Abraham and the rest of the prophets (peace be upon them, all)?

11. G old locusts falling down over Ayyoub

The two sheikhs mentioned in many ways a tradition ^ that Abu Hui^^n:^ had said "The
Prophet said vMle Ayyoub Qob) was bathing (in the sea) nakedly, gold locusts fell
down over him He began to collect them in his cloths. His god said to Mm: "Couldn't I
make you have no need for this?" He said "Yes, by Your^oiy, but I needed Your
blessing"

No one believed this saying eKcept those of no insight or sense. Cieating gold locusts was
a miracle and an extraoidinary thing Allah did not do like that except v\tero them was a
necessity. For example, if proving the prophecy depended on a miracle, Allah would do
to be an evidence for the prophecy and the mission Allah would not croate gold locusts

in vain to fall down over Ayyoub while he was bathing nakedly alone.

If they fell down over him and he began to collect them in his cloths, it would be a
reasonable doing. It would be a gift from Allah, who favored him with, and it must be
thanked by accepting it respectably and not by giving it one's back depreciatingly,
because turning away from it would be ingratitude, which the prophets were far above.

If the prophets gathered wealth, they would spend it for the sake of Allah to gain His
contentment. They would make use of it to cany out their reformative plans. Allah was
aware of their intents so He would never blame them for gathering wealth.

1. Refer to al-Bukhaii's Sahih, vol. 1, p.p. 42 and vol. 2, p.p. 160.

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12. Criticizing Moses for burning the village of ants

The two sheikhs mentioned that Abu Hurayra had said: "Prophet Muhammad said: An
ant pinched one of the prophets (Moses, as said by at-Tarmitiii) \ He oideredtD bum the
villageof ants and it vvas burned Allah revealed IdM^ "Wlwdidyoubumoneofthe
nations that praised Allah, because an ant had pinched you?' '

Abu Hurayra was fond of the prophets. He wandered about every odd disaster, v\Mch
sored the eyes and blocked the ears. The prophets had longer patience, greatEr hearts, and
Mgher statuses than v\tot this dotard told about

The Prophet Muhariiriiad's guardian. Imam All bin Abu Talib (s) said in one of his
speeches: "I svvear by Allah, if Iliad been given the seven states with all v\^
underthdrskiestodsobeyAUahbysnatcMngacrustof abardy seedfroma^ I
would never do. This woildly life, for me, is che^Der than a leaf in the mouth of a locust
crunching it What had Ali to do with a passing ease and a transient pleasure?"

Although Imam Ali was not a prophet, but a veradous guardian, his case represented the
infallibility of the prophets against v\to: the ignorant ascribed to them. Allah did never
choose, for His missions, anyone, v\to would not be far away from those accusations.
Gloiy be to Allah and exalted was He above vA\st the idiots say!

I don't know, by Allah, v\tot the defenders of this tradition would say about this prophet,
who tortured the ants with fire, in spite of the prophet Muhaniniad's saying: "No one is to
tDrture with fire but Allah" ^ They agreed unaniniously that burning with fire was
foibiddenforall the animate bdngs, except that v\ten a man

1. Refer to al-Qastalani's book Irshad as-Sari, vol. 6,m p.p. 288.

2. Referto al-Bukhari's book Sahih, vol. 2, p.p. 114, Muslim's Sahih, vol. 2, p.p. 267, Abu Dawood's al-
Adab, Ibn Maja, an-Nassa'ei and Ahmed's Musnad.

3. Refer to an-Nawawi's book Sharh Sahih Muslim, vol. 11, p.p. 6, printed in the margins of the book Sharh
Sahihal-Bukhari.

made another man die by burning him with fire, then the dead man's guardian had the
right to bum the doer with fire.

Abu Dawood mentioned a true tradition that Ibn Abbas said that the Prophet (s) had
forbidden killing the ant, the bee, the hoopoe, and the shrike.

13. The Prophet forgets two sections of the prayer

The two sheikhs mentioned a tradition that Abu Hurayra had said: "Prophet Muhammad

offered one of the day prayers, I think it was the Asr prayer \ in two sections (rak'ah)

instead of f OIF and he finished it Thea he stood u^

the mosque and put his hand on it^ Among the people in the mosque were Abu Bakr and

Omar, but they feared to ask the Prophet atout that T^

and asked if the pr^er had been lessened Someone, v\tom the Prophet called Thul-

Yadayn, asked the Prophet "Didyou forget or lessen the pr^er?" The Prophet said "I

didn't foiget and the pi^er wasn't lessened" Thul-Yadaynsaid "Yes, you forgot" The

Prophet offered two addtional rak'ahs, made tassleem (the ending of a prayer), said

AUahuakbar (Allah is gieat) and prostrated for the f oigetaess. ' ' ^

This traditLon was untrue for many leasons:

First: It was not possible that this forgetness came from someone, who went to prayer
with heart and soul. It came from that, who was inattentive in his prayers. The prophets
were too far above inattentiveness and too glorious than to be defamed by the

1. W hat prudent and cautious Abu Hurayra was! Don't you see that he didn't decide certainly it was the Asr
prayer and didn't certify his guess!

2. The piety of Abu Hurayra led him to mention even that piece of wood and that the Prophet put his hand
on it, which had nothing to do with the subject of the tradition, but because he was so cautious in
mentioning the details!!.

3. Exactly as it was mentioned in al-Bukhari's Sahih, vol. 1, p.p. 145 and in other places of the book. Refer
to Muslim's Sahih, vol. 1, p.p. 215 and Ahmed's Musnad, vol. 2, p.p. 234.

svvindeis. We have not foimd that such foiget^
espedally the niaster and the last of them (peace be u^

I swearby the master of the prophets (s) that if such f oigetaess came froninie, shame and
shyness vvodd occupy me and the pa:ayei:5, beMnd me, v^

woiship, so how about the prophets, vvhom Allah had chosen to be the eKcellent models
for people!

Second: Prophet Muhammad said: "I didn't forget and the prayer wasn't lessened." So
how would it be for him, after that, to declare that he forgot? Suppose that he was not
infallible in forgetting, but he was infallible not to be obstinate and imprudent in his
sayings if they were in contradictoiy to the reality. This was certain among all the
Muslims.

Third: Abu Hurayra was confused in this tradition and his sayings were different.
Sometimes he said: "The prophet Muhammad led us in one of the day prayers; either the
Zuhr (noon) prayer or the Asr (afternoon) prayer." He was doubt between them. Another
time he said: "The Prophet led us in the Asr prayer", as if he was certain. In the third he
said: "While I was offering the Zuhr prayer with the Prophet... " These traditions were in
al-Bukhari and Muslim's Sahihs. Those, who explained the Sahihs, were confused to a
degree led them into affectedness and they took upon themselves what they couldn't bear
in order to defend these traditions as they did when they refuted the opinion of az-Zuhri
when he confirmed that Thul-Y adayn and Thush-shamalayn was the same man.

Fourth: The tradition showed that the Prophet left his place of praying, stood up and put
his hand on a piece of wood in the front the mosque. The hurried people left the mosque
and said: "Was the prayer lessened?" Thul-Y adayn said to the Prophet: "Did you forget or
lessen the prayer." The Prophet said: "I didn't forget nor lessen the prayer." He said to the
Prophet: "Yes, you forgot." Then the Prophet said to his companions: "Was he right?"
They said: "Y es, he was." Another one mentioned by Abu Hurayra that the Prophet
entered the room (of the mosque) and came out then the people returned. All that
invalidated the prayer, because according to the

Islamic Sharia, the prayer is a continuous unit, which can not be interrupted. So how
could the Prophet depend on his first two rak'ahs to complete them by other two rak'ahs
to be four, the right number of rak'as for the Zuhr or A sr prayer?

Fifth: Thul-Y adayn, who was mentioned in the tradition, was the same as Thush-
Shamalay n, ^ Iba Abd Arar, the ally of the tribe of Zuhra The two names lefened to one
person He vvasniartyied(±iring the battle of Badr. That was ronfirmedby theirnaraof
thetribeofZura and the best of those, v\to knew about their allies, Muhammadbin
Muslim az-Zuhri, as it was mentioned by Ibn Abdul- Birr in his book al-Isstee'ab, iba
Hgarinhisbookal-Issaba, Sharii SaMh Muslim and ShariiSaMh al-Bukhari. Also the
same was confirmed by Sufyan ath-Thawri and Abu Haneefa v\ten they considered the
tradition as untme one and gave fatwas contradicting it ^ An-Nassa'd declared in his
tradition that Thul-Y adayn and Thush- Shamalayn referred to the same peison He said
^ . . .Thush- Shamalayn ibn Arar said to him (to the Prophet): "Did you lessen the pa:ayer or
did you foiget?" The Prophet said "What dd Thul-Y adayn say?" Soheconfimelthat
Thush- Shamalayn was the same as Thul-Y adayn. Clearer than that was a tradtion
nientionedtyAhrnedbinHaribal^ narrated ty Abu Salarra bin AbdurRahrnan and Abu
Bakr bin Abu Khaythama that Abu Hui^T:Hliad^ "Prophet Muhammad offered the
prayer of Zuhr or Asr in two rak'ahs and finished it ty tasleem (saying assalamu

alaykum). Thush-Shamalayn bin Abd Amr, the ally of the tribe of Zuhra, said to him:
"Did you lessen the prayer or did you forget?" The Prophet (s) said: "What did Thul-
Yadayn say?" They said: "He was right."

1. His name was Omayr or Amr as mentioned in Ibn Hajr's book al-Issaba.

2. Refer to an-Nawawi's book Sharh Sahih Muslim, vol. 4, p.p. 235, printed in the margins of al-Qastalani's
book Irshad as- Sari and Zakariyya al-Ansari's book Tuhfa.

3. Refer to al-Qastalani's Irshad as-Sari, vol. 3, p.p. 267.

4. In his book Musnad, vol. 20, p.p. 271 and p.p. 284.

Abu Musa mentioned a tradition narrated by Ja'far al-Mustaghfiri ^ from Muhammad bin
Katheer from al-Awza'ee from az-Zuhri from Sa'eed bin al-Muss3yab, Abu Salama and
Obaydullah bin Abdullah that Abu Hurayra had said ' 'The Prophet ended the pr^er after
tM/o lak'ahs instead of four. Abd Amr ^ Idn Nadhla, v\to was from the tribe of Khuza'a
andanally of fhetribeof Zuhra, stood up and said Id the Propheb "Didyou lessen the
pr^er or did you f oiget?' ' . . . including the ssying of the Prophet (was Thush- Shamalayn
tme?)

All these traditions showed cleariy that Thul- Y ad^ni, mentioned in Abu Hurayra's
tradition was Thush- Sharnalayn ibn Abd Arnr, tiie ally of tiie tribe of Zuhra. No doubt
tiiat Thush- Shamalayn, mentioned above, was killed in the battie of Badr more tiian five
years before Abu Huiayrabecarne a Muslini His killer was Ossamag-Jasmi. Ibn Abdul
Bin: and all of tiie historians said tiiat So how could it be possible for Abu Hurayra to
meet him in one prayer behind tiie prophet Muharnrnad (s)?!

Some, v\to defended Abu Hurayia, justified tiiat the companion might narrate about
somefliing that he didn't attend either by hearing about it from tiie Prophet or from
anotiier conpanion Hence tiie deatii of Thul- Y sdiayn five years before Abu Hurayra
became a Muslim would not prevent Abu Hurayra to nanate tiie tradition

TMs excuse was defiritely wrong Abu Hurayra pretended tii^

prayer, and tiiat was confirmed ty all tiiose, v\to mentioned tiiis tradition Al-Bukhari

mentioned tiie tradition in his Sahih ^ nanated by Adam bin Shu'ba from Sa'd bin Ibrahim

tiiat Abu Hurayra had said "The Prophet (s) led us in the Zuhr prayer or A sr prayer...

etc."

Muslim mentioned in his Sahih ^ tiiat Muhanimad bin Seereen had said "I heard Abu
Hurayra saying The prophet Muhanirnad (s)

1. Refer to Ibn Hajr's book al-Issaba, vol. 20, p.p. 271 and p.p. 284.

2. As it was mentioned in al-Issaba. Notice he said that the name of Thush-Shamalayn was Abd Amr.
3.V0I. Ip.p. 145.

4.V0I. l,p.p.215.

^85^

led us in one of the day prayers, either the Zuhr prayer or the Asr prayer... etc."

Imam at-Tahawi was confused about this tradition. He said that it was a true tradition,
although he was certain that Thul-Y adayn was Thush-Shamalayn himself, the ally of the
tribe of Zuhra, who was martyred in the battle of Badr, five years before Abu Hurayra
became a Muslim, so it was impossible for them to be together at one prayer. Hence he
was obliged to interpret Abu Hurayra's saying ^ as the following: "The Prophet led us in
pa:^er (met^horically) that he meant he led the Muslims in pa:Hyer. ' '

The answer for their eKCuse was that Abu Hui^yra confirmed his definite attendance in a
W3y, v\Mch could not be interpreted hero and thero. Muslim mentioned a tradition in his
Sahih^ that Abu Hurayra had said "WMle I was offering the Zuhr prayer with the
prophet Muhanimad (s), he ended the pa:Hyer after two rak'^^
sa^dng? Was it possible to look for excuses to defend it? Certainly not! But we wero
afflicted with those, v\to never ponder! We do not have but Allah to rosort to!

14. Prophet Muhammad hurt, whipped, abused and cursed innocent
people

The two sheikhs mentioned that Abu Hurayra had said: "The prophet Muhammad (s)
said: Allah, Muhammad is not but a human being. He becomes angiy like the other
human beings. I had a promise with Y ou that Y ou would not break it. Every believer I
hurt, abused, cursed or whipped, let it be expiation for his guilt and a cause for making
him closer to You." ^

It vvas not probalie for Prophet Muhamn^ abuse or

cuise anyone, v\to dd not deserve that v\tether they vveroro Infact

they never became angiy in vain save for the sake of Allah. Gloiy be to Allah. He is far
above than to send prophets, v\to vvoiid be nioved by

1. Refer to al-Qastalani's book Irshad as-Sari, vol. 3, p.p. 266.

2. vol. 1, p.p. 216.

3. Mentioned by Muslim in his book Sahih, vol. 2, p.p. 392, al-Bukhaii in his Sahih, vol. 4, p.p. 71 and
Ahmed in his Musnad, vol.2, p.p. 243.

anger to v\Mp, cuise, abuse or hurt innocent people. The prophets wero far above every
saying or doing would conflict with their infallibility or with all v\to: would not be fit for
the prudent and the wise.

The pious and the obscene, the believer and the unbeliever knew well that hurting,
v\Mpping, abusing or cursing an innocent one was u^y injustice and frank trnnsgrossion,
which the believers denied Then how would it be probable for the master of the prophets
to do such? The Prophet said ^ "Abusing a Muslimis trnnsgrossion" Abu Hurayra said ^
"It was said to the Prophet: "0 messenger of Allah, you may curse the hypocrites." He

said: "I had not been sent (by Allah) to be a cursor but as mercy for people." Thus he was
with the hypocrites, how would he be with the innocent believers? He (s) said: ^ "The
cuisers will never be intercessois or witaesses in the Day of Resunection ' ' Abdullah bin
Arar said ^ "The Prophet (s) wasn't inpolite or dishonest He (the Prophet) said "The
best of you aro those, v\to aro high-minded ' ' Anass bin Malik said ^ ' 'The Prophet wasn't
inpolite, a curser or an abuser. ' ' Abu Zan^ ^ said to Ms bro

the Prophet (s): "Ride to that valley and try to hearfromhini" When his brother came
back, he said to Mm: "I found Mm oidering with the noble characters.'' AbdilahMnAmr
said "I wrote down everything I heard from the Prophet (s) in oider to memorize it
Some people of Quraysh foriDade me to do that and said "Do you write everythingyou
hear from the Prophet v\tereas he tails v\toher he is CO I told the

Prophet about that He pointed to Ms mouth with Ms finger and said ' 'Write down! I
swear by Hm, in Whose hand my soul is, that notMng comes out of it (Ms mouth) but
rightaess." AmrMn Shu'ayb said that Ms father had said that Ms grand father had said
"Do I write down v\toever I hear from you?" He said "Yes, you do." I said
"Comfortable or

1. Mentioned in al-Bukhari's Sahih, vol. 4, p.p. 39.

2. Refer to Muslim's Sahih, vol. 2, p.p. 393.

3. In Muslim's Sahih, vol. 2, p.p. 393.

4. Al-Bukhari's Sahih, vol. 4, p.p. 38.

5. Sahih of al-Bukhari, vol. 4, p.p. 39.

6. Ibid, vol. 4, p.p. 38.

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angiy you aro?" He said "Yes, because I don't say at all save lightness." ^

Someone asked Aa'isha (the Prophet's wife) about the morals of the prophet Muhammad
(s). She said to Mm: "Didyoui^fheQur'an?" He said "Yes, I did" She said "The
Qur'an was his morals." Whatawoiditwasfhatindcatedherdoqu^^
of the very morals of the Prophet (s). No wonder! She saw Mn; with the Qur'an in front
of his eyes, imitating its guidance, seeking light in its sciences, woishipping accoiding to
its oiders and foibids, being well-mannered with its ethics, being disposed for its wisdom,
following its influences and tracking its suras. You can see his morals in these sayings of
Allah: (And those v\to speak evil things of the believing men and the believing women
without their having eamed (it), they aro guilty indeed of a false accusation and a
manifest sin) 33: 58 (Quran), (And those v\to, shun the great sins and indecencies, and
v\teneverfhey are angiy they forgive) 42:37 (Quran), (and those who restrain (their)
anger and pardon men; and Allah loves the doers of good (to others)) 3:134 (Quran),
(and when the ignorant address them, they say: Peace) 25:63 (Quran), (Take to
forgiveness and enjoin good and turn aside from the ignorant) 7:199 (Quran), (Repel
(evil) with what is best, when lo! he between whom and you was enmity would be as if he
were a warm friend) 41:34 (Quran), (and you shall speak to men good words) 2:83
(Quran), (and avoid false words) 22:30 (Quran), (and do not exceed the limits; surely
Allah does not love those who exceed the limits) 5:87 (Quran), (And what reason have we
that we should not rely on Allah? And He has indeed guided us in our ways; and

certainly we would hear with patience your persecution of us; and on Allah should the
reliant rely) 14:12 (Quran), (and you shall certainly hear from those who have been
given the Book before you and from those who are polytheists much annoying talk; and if
you are patient and guard (against evil), surely this is one of the affairs (which should
be) determined upon) 3:186 (Quran), (And be kind to him who follows you of the
believers) 26:215 (Quran) and (Thus it is due to mercy from Allah that you deal with them
gently, and had you been rough, hard hearted, they

Refer tjo Ibn Abdul- Birr's bookJami'Bayan al-Ilm, p.p. 36.

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would certainly have dispersed from around you; pardon them therefore and ask pardon
for them, and take counsel with them in the affair; so when you have decided, then place
your trust in Allah)3:159 (Quran).

These were the morals of the prophet Muhammad (s) and his relationship with the
believers and other than the believers. He said: "The real man is he, who can control
himself when becomes angiy." ^ "He, v\to has no Mn(±iess,vvill be deprived of vv^
^ "If kindness is added to a thing, it will become beautiful and if it is deprived of a thing,
it will become ugly. " ^ ' 'Allah is kind He loves kindness and gifts people for their
Mndnessv\tot He doesnt gift for violence or anything else." ^ "Theiml Muslim is he,
from v\^ose tongue and hand people are in safe." ^ It is enough for us the saying of Allah
addressing the prophet Muhammad (s): (And most surely you conform (yourself) to
sublime morality) 68:4 (Quran). After that, how would it be probable for prophet
Muhammad (s) to curse, abuse, whip and hurt just because he became angiy? Allah
forbid! (They have not estimated Allah with the estimation that is due to Him) 22:74
(Quran), (but patience is good and Allah is He Whose help is sought for against what you
describe) 12:18 (Quran).

In fact this tradition was fabricated during the reign of Mu'awiya. Abu Hurayra flattered
Mu'awiya and the family of Abul-Aass and the rest of the Umayyads by this tradition and
to suspend other traditions, in which it was proved that the Prophet had cursed a number
of the Umayyad hypocrites and oppressors, who (hindered (people) from Allah's way and
seek to make it crooked), to mark tiiem with etemal disgrace and to make people know
that they were far away from Allah and His prophet. Thus, Islam and the umma would be
in safe from their hypocrisy and ravage. It was an admonition by the Prophet for the sake
of Allah, His book, the leaders and the common Muslims.

1. Referto Muslim's Sahih, vol. 2, p.p. 396.
2.Ibid.vol. 2,p.p. 390.
3.Ibid.vol. 2,p.p. 390.

4. Ibid. vol. 2, p.p. 390.

5. Referto al-Bukhari's Sahih, vol. 1, p.p. 6.

89)

Once the Prophet (s) had seen in the dream that the family of al-Hakam bin Abul-Aass
were leaping on his minbar like the monkeys and hindering people backward. After that
he was never seen smiling until he died. ^ Allah revealed Id the Prophet a verse of the
Qui'an, v\Mch was ledted by the Muslinis day and night talking about thab (a nd We did
not make the vision which We showed you hut a trial for men and the cursed tree in the
Qufan as well; and We cause them to fear, but it only adds to their great inordinacy)
17:60 (Quran). The cursed tree, mentioned in the Qur'an, was the Umayyad family. Allah
revealed to the Prophet that they would occupy his situation, kill his progeny and ravage
the umma.

Because of that he wasn't seen smiling until he joined the Most High Mate. It was one of
the signs of his prophecy and Islam. There were many true traditions, especially by the
infallible imams, talking about this event.

The Prophet (s) declared the mattjor of these hypocrites that (he who would perish might
perish hy clear proof and he who would live might live hy clear proof), (and nothing is
incumbent on the apostle but a plain delivering (of the message) (Quran)j.

Once al-Hakam bin Abul-Aass asked permission to meet the Prophet (s). The Prophet
knew him by his voice. He said: ^ "Peraithimto come in! Curse be upon him and upon
every one of his offspring except the bdiev^ers^ oftheniandv\tetafewfheyvvillbe!
They will be honourable in the woridly life and mean in the afteriif e. They are full of
cunning and decdt They arB given evety tMng in tMs life but they v^^
good in the hereafter. "

The Prophet (s) said ^ "If the family of Abul-Aass becomes thirty men, they will divide
the wealth of the Muslims among them,

1. Refer to al-Hakim's Mustadrak, vol. 4, p.p. 480.

2. Ibid. Vol. 4, p.p. 481.

3. This poor believe had no chance, according to Abu Hurayra's tradition, to be near to Allah or to get a
share of mercy, where the prophet excluded him from this curse, whereas the defenders of Abu Hurayra
preferred that he wouldn't be excluded and hoped if the prophet had cursed them and their fathers to be as a
penance for their guilts and a cause to make them near to Allah!

4. Refer to al-Hakim's Mustadrak, vol. 4, p.p. 480.

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make people slaves for them and distort the religion of Allah according to their interests. ' '

He also said "If the Ums^ads become forty men, they will make people as slaves, take
the wealth of the Muslims as their properties and distort the Qur'anto serve their
interests." ^

If every onehadanev\i)ombaty, he would bring him to the Prophet to pr^ for him

When Marwan bin al- Hakam was bom, they 1^

said "Takeoutfhisgeckoandfhesonof agecko, fhecuisedandfhesonoff^^

Aa'isha (the Prophet's wife) said: "The Prophet cursed the father of Marwan and Marwan

was not yet bom. So Marwan was included in the curse of Allah." ^

Ash-SM'bi said that Abdullah bin az-Zuba^ had said "The Prophet cuised al-Hakam
(Marwan's father) and his sons." ^

The books of Hadifh mentioned these lecument traditions and others like them They
confirmed that the Um^yads wero cuised by the PropheL Al- Hakim mentioned in his
Mustadrak, in the ch^Dber of al-Fitiea wel-NMahim (seditions and braveries) enough
traditions of this kind, v\Mchvvero a good message for tlie prudent to ponder about He
concluded the ch^Dber by saying: "Let the lesearcher for tlie truth know that I didn't
meationinfhisch^DberonefhiKiof v\to:vveron The fiist sedition

in this umma was fhdr (Uma^ads) sedition I couldn't end the book without mentioning
them."^

TMs was eaough to prove v\to: we had said that they fabri

like it to suspend those curses ddiverod by the Prophet upon them But unfortunately the

public profened those

l.ibid.vol. 4, p.p. 479.

2. ibid. vol. 4, p.p. 479.

3. ibid, vol.4, p.p. 481

4. Refer to al-Hakim's Mustadrak, vol. 4, p.p. 481.

5. Vol.4, p.p. 481 . It was clear from his speech that he was afraid of the common people (the sunni public)
to deny the traditions he mentioned, but apologized to them that he couldn't end his book without
mentioning them. Then i knew what the poet meant by his saying: The Muslims were not Muhammad's
umma, but they were his enemy's umma.

cursed hypocrites to fhdr Prophet unconsciously, v\teQ they defended this superstition to
preserve the farne of those cuised ones. They didn't psy any attention that they did wrong
to the Prophet (s).

The umma ddnt have to conserve the dgnity of thos^^

exiled for their corruption The umma lost ty doing that, the benefit v\Mch the Prophet
wanted to them by cursing and exiling those hypocrites, v\to trundled the rocks in the
night of (al- Aqaba) to startle the Prophet and to throw him down v\ten he was coming
back from the battle of Tabouk. It was a true long tradition, in v\Mch it was mentioned
that the Prophet cursed them at that time. ^

Itwas too ckM of the Muslims to defend those people, v\to caused many agonies to the
Prophet and tried their best to levenge! They hurt him and hurt his family after his death
^ The Prophet cuised them to dsniss them from the rne^
bdievers avoid them because of v\to: they committed and v\^^

1. Referto Ahmed's Musnad, vol.2.

2. Az-Zubayrbin Bukar mentioned a case happened in Damascus between Imam Hassan (s)and his
opponents; Mu'awiya, his brother Otba, Ibnul-Aass, ibn Oqba and ibn Shu'ba.The argument between them

was so strong. Something of what Imam Hassan had said then was: " Y ou know well that the Prophet cursed
Abu Sufyan (Mu'awiya's father) in seven situations that you cannot deny. "He mentioned them all one after
the other and then said to Amr bin al-Aass: "Y ou and all these people know well that you satirized the
Prophet with seventy verses of poetry and the Prophet said:0 Allah,Y ou know that i don't say poetry and I
won't do.O Allah, curse him for every letter of his poem a thousand curses, so there are countless curses
from Allah upon you."Refer to Sharh an-Nahj al-Hameedi, vol. 2, p.p. 104, at-Tabarsi in his book al-Ihtijaj,
al-Majlisi in his Bihar, and others, Sunni and Shia. Muslim mentioned in his Sahih, vol. 2, p.p. 392 that ibn
Abbas said: "The prophet asked me to call Mu'awiya to come.I came back and said to the prophet: He is
eating. He said: Go and call him!I came back and said: The prophet said: Let Allah not satiate his stomach!
"In our book (Shia books) concerning this tradition it was mentioned that Ibn Abbas said that the Prophet
had cursed Mu'awiya then. What proved it that Muslim mentioned this tradition in the chapter of (those,
who were cursed by Prophet)in his bookSahih, but they distorted the traditions to preserve the dignity of
those hypocrites.

they would commit and not to make them be near to Allah as the distorters said!
15. Satan comes to disturb the Prophet's prayers

The two sheikhs mentioned that Abu Hurayra had said: "The Prophet (s) offered one of
his prayers and said: "The Satan came upon trying his best to interrupt my prayer. Allah
helped me that I could throttle him. I wanted to tie him to a pole that you would see him
in tiie morning, but I remembered Solomon's Saying: (My Lord! do Thou forgive me and
grant me a kingdom which is not fit for (being inherited by) anyone after me) 38:35
(Quran). "^

The Prophets vvem far above that and avv^ fro

infallihility and defamed their dignity and high status. Allah f oiiid! Could the Satan
strug^e with the prophets or distuib them or even think of that? Allah said addrossing the
Satan: (Surely, as regards My servants, you have no authority over them except those
who follow you of the deviators) 15:42 (Quran).

All the Muslims knew that the Satan was distracted by the birth of the prophet
Muhammad (s), astonished by delegating him as prophet, stunned by his hegira, became
inapt by his rise with the mission, melted like the salt in the water by his guidance, laws
and systems, fled like a ray from his prayer, in which Allah had put maxims and secrets
that made it (the prayer) prevent from committing atrocities and abominable deeds.

When the Prophet (s) stood up for the prayer, he gave up everything and divested his soul
of eveiy thing save Allah. He offered his prayer with a calm heart in slavery to the
oneness of Him, the One and Only. If he began his prayer by saying (AUahuakbar), he
would seek protection of Allah from the Satan before reciting Qur'anic verses in
obedience to the saying of Allah: (So when you recite the Qufan, seek refuge with Allah
from the accursed Shaitan) 16:98 (Quran).

1. Referto al-Bukhari's Sahih, vol. 1, p.p. 143, Muslim's Sahih, vol. 1, p.p. 204 and Ahmed's Musnad, vol.

2, p.p. 298.

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Of course, when he asked protection of Allah from the Satan, Allah would grant him that.
The Satan knew well this fact even if the dotards ignored it!

A bu Hurayra narrated a tradition ^sa^ng that if the Satan heard the azan (the call for
pa:^ei:5) from any Muslin; he would flee scaredly and would (fart) because of tenDr. So
how would the Satan dare to come to the Prophet, v\to devoted to Allah, stxxxiinfront of
Him in a loyal pr^ng and asked His protection? How did the Satan interrupt the
Prophet's pr^er? Why didn't he flee scaredly with his farting? How inpossible it was!
Allah said (Surely he (the Shaitan) has no authority over those who believe and rely on
their Lord. His authority is only over those who befriend him and those who associate
others with Him) 16:99-100 (Quran).

If you say: "What do you say about this Qur'anic verse: (And if an interference of the
Shaitan should cause you mischief seek refuge in Allah; surely He is the Hearing, the
Know/ngj 41:36 (Quran)."

We say: "Allah, the Almighty, had educated His beloved Muhammad with morals, by
which He preferred him to the entire universe that every prophet, angel, devil and human
being submitted to his politeness and surrendered to his morals. There was no order in the
Qur'an, unless he obeyed and no forbid, unless he complied with or a maxim, unless he
put it in his mind. The Qur'an was before his eyes. He tracked its purposes and followed
its suras. The verse above concerned his politeness and morals, as well as the verses
before it in the same sura: (Repel (evil) with what is best, when lo! he between whom and
you was enmity would be as if he were a warm friend. And none are made to receive it
but those who are patient and none are made to receive it but those who have a mighty
good fortune) 41:34-35 (Quran).

This was the best of morals, with which Allah had educated his slave and prophet (s). He,
really, was so since the beginning of his mission when he said while blood was flowing
on his face and beard: "0 Allah, guide my people for they don't now (the truth)", until his
caller cried in the day of Fat-h (victory) when he conquered Mecca

1. Refer to al-Bukhari's Sahih, vol. 1, p.p.78 and Muslim's Sahih, vol.1, p.p. 153.

m)

and he vvas at the last days of Ms life that v\to^
would be safe.

Allah had evened all the ways to make his prophet bear these morals, v\Mch made the
necks bow to the ^oiy of his characters and the honour of his manners. Allah not only
made him bear these morals, but also let him long to thern until he reached the highest
status and being lucky with these morals. So Allah said (And none are made to receive it
but those who are patient and none are made to receive it but those who have a mighty
good fortune) 41:35 (Quran). Then Allah wamed him from an incitement of anger, which
He had molded the human beings with, and wrath of heart when one was hurt by his

enemy. Allah called that as incitement or interference of the Satan, metaphorically, to
make the Prophet avoid it and be far above it. So Allah said: (And if an interference of the
Shaitan should cause you mischief seek refuge in Allah; surely He is the Hearing, the
Knowing) 41:36 (Quran). It meant that if an incitement to anger, which might be like the
Satanic temptations, would make you uncomfortable or impatient then you (seek refuge in
Allah). In the same concern was this saying of Allah: (Take to forgiveness and enjoin
good and turn aside from the ignorant. And if a false imputation from the Shaitan afflict
you, seek refuge in Allah; surely He is Hearing, Knowing) 7:199-200 (Quran). Allah
wanted to keep his beloved away from to encounter the ignorant, who saw the evidences
but they denied them and went too far in their unbelief, so He ordered him to avoid them.
And for more carefulness in educating and preferring the Prophet to all the human beings,
Allah warned him not to bear any grudge or spite in his heart when the ignorant attacked
him with their foolishness and abusiveness. Allah called this natural emotion as
incitement or interference of the Satan, in metaphor, to make His prophet avoid it and to
shun it, because the prophet Muhammad (s) didn't shun anything more than his shunning
the Satan and the deeds that were like the Satan's. Allah wanted, by saying this verse, to
tell the Prophet to be patient before the foolishness of the ignorant and not to be angiy
with them.

So where was this meaning from what Abu Hurayra said that the Satan attacked the
Prophet to interrupt his prayer, which was unacceptable according to the mental and
traditional regards?

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If you said: What about these Qur'anic verses: (And We did not send before you any
apostle or prophet, but when he desired, the Shaitan made a suggestion respecting his
desire; but Allah annuls that which the Shaitan casts, then does Allah establish His
communications, and Allah is Knowing, Wise. So that He may make what the Shaitan
casts a trial for those in whose hearts is disease and those whose hearts are hard; and
most surely the unjust are in a great opposition. And that those who have been given the
knowledge may know that it is the truth from your Lord) 22:52-54 (Quran).

It was well-known, as necessity of Islam, that the prophet Muhammad (s) and all the
other prophets (s) would not hope anything that Allah disagreed with. The prophets were
far away from hoping anything that didn't please Allah and didn't benefit people.

The prophet Muhammad hoped that eveiy one, anywhere on the earth, to believe and be
faithful to Allah. The Satan, by his tricks and temptation, distorted this hope and tempted
people like Abu Lahab (the Prophet's uncle) and Abu Jahl, who were obsessed by him,
and led them away from what the Prophet hoped for them to gain the good of this life and
the afterlife. But tiie Satan tempted them until they fought the Prophet to get rid of him.

The Prophet hoped for eveiy one, who became a Muslim, to be sincere to Allah, His
Qur'an, His prophet and to the all of people in a way that his interior would be like his
exterior and his openness like his mysteiy. The Satan seduced some people and confused

their minds by distorting this blessed hope, hence they became hypocrites.

The Prophet (s) hoped every one of his umma to imitate his own straight method, not to
deviate from his holy Sunna. All what he hoped that the whole umma would agree to
guidance and to be conducted according to his orders and forbids and no two of them
would be in disagreement. But the Satan whispered evil to them and deceived them to be
away from the Sunna. Thus the one umma divided into many sects. The accursed
deceptive Satan tried his best to distort all what the prophet hoped for people and made
those, who were tempted by him, turn away from the Prophet and his hopes.

Those, who were deluded by the false of the Satan, were many. He prepared his snares
and traps for them and stood ready to show them the rightness, by his temptation, as false
and the false as

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rightness. He used every trick to distort the Prophet's hopes and to lead people away from
him.

All that harmed the Prophet and made him uncomfortable and always be in fear of people
from the deceptive Satan. He was afraid that the heresies and delusions might defeat the
rightness. Because of that Allah comforted and eased him by revealing to him: (And We
did not send before you any apostle or prophet, but when he desired, the Shaitan made a
suggestion respecting his desire) 22:52 (Quran). It meant that when eveiy prophet hoped
a desire for the private or general benefit, the Satan would distort his desire by tempting
and deceiving people to drive them away from the prophets and their missions. All of the
prophets hoped that all people anywhere on the earth to be faithful to Allah. They hoped
that the believers were to have real sincerity to Allah. The best desire of theirs was to see
their nations in agreement on their guidance and no any two of them to be in
disagreement. But the Satan fought their desires by deceiving people and reversing the
facts. Hence the nation of Moses divided into seventy- one sects, the nation of Jesus
divided into seventy- two sects and so on for the nations of the rest of the prophets.
Muhammad, don't worry so much about the defeat of your holy hopes in many times by
the Satan because the previous prophets' hopes had faced the same fate. So you and they
are the same in this matter. ((This is Our) course with regard to those of Our apostles
whom We sent before you, and you shall not find a change in Our course) 17:77 (Quran).

Since the prophet Muhammad was afraid that the heresies of the Satan might prevail over
the rightness, Allah assured him when He said: (but Allah annuls that which the Shaitan
casts) at your hopes and the hopes of the previous prophets. But Allah presaged him that
the rightness, he and the previous prophets brought from their god, would dominate.
Allah said: (then does Allah establish His communications) and (And Allah will show the
truth to be the truth by His words, though the guilty may be averse (to it)) 10:82
(Quran)and (as for the scum, it passes away as a worthless thing; and as for that which
profits the people, it tarries in the earth; thus does Allah set forth parables) 13:17
(Quran)

Allah wantBd to make the Prophet be quite sure that the prophets would win and the
Satan would be defeated. He said: (and

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Allah is Knomng, Wise). He knew the loyalty of the prophets in their desires, therefore
He assisted them with Holy Spirit and put them in their honoured status and He knew the
enmity of the Satan towards Allah and His apostles. Surely Allah would disgrace the
Satan for his evil deeds according to wisdom that to honour those, who deserved honour
and to disgrace those, who deserved disgrace for wisdom was to put things in their
suitable places.

Allah wanted to distinguish the wicked and the good among His people so that He tried
them by the Satan (He may make what the Shaitan casts a trial for those in whose hearts
is disease) because of hypocrisy (and those whose hearts are hard) which didn't become
tender by mentioning Allah an what He had revealed because their hearts were seized by
unbelief that the Satan seduced them with and took them away from belief and guidance
(and most surely the unjust) of hypocrites and unbelievers (are in a great opposition) to
Allah and His prophet. Their eyes didn't see the truth, their ears became deaf and their
hearts were overcome by the Satan. They cawed whenever there was an evil cawer. (And
that those who have been given the knowledge may know) of the oneness of Allah, His
wisdom and His sending apostles (that it is the truth from your Lord so they may believe
in it) without paying any attention to the Satan or to his frightening and misleading.

When Allah tried people to distinguish between the wicked and the good, the hearts of
the (hard hearted) wicked became harder and the believers became stronger in their faith
and certainty. Allah said: (Do men think that they will he left alone on saying, We believe,
and not be tried? And certainly We tried those before them, so Allah will certainly know
those who are true and He will certainly know the liars) 29:1-2 (Quran) and (On no
account will Allah leave the believers in the condition which you are in until He
separates the evil from the good) 3:179 (Quran) and (And that He may purge those who
believe and deprive the unbelievers of blessings) 3:141 (Quran).

No wonder that Allah would try people by different kinds of afflictions and distresses to
have the excuse to reward or punish them. Allah said: (Then Allah's is the conclusive
argument; so if He please, He would certainly guide you all) 6:149 (Quran) and {that he
who

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would perish might perish by clear proof and he who would live might live by clear
proof) 8:42 (Quran).

Lets go back to the same verse (And We did not send before you any apostle or prophet.

but when he desired, the Shaitan made a suggestion respecting his desire). It didn't mean
that the Satan cast his evil into the Prophet's heart (Allah forbid!) but it did mean that the
Satan cast his evil into the desire of the Prophet by distorting it to make his followers (the
Satan's followers), who cawed with him, turn their backs to what the Prophet hoped in
order that the hope not to be realised.

This was, definitely, the meaning of the verse, which stroke the mind, although no one of
the interpreters or any other- as I know- mentioned it. I wonder how they missed it
whereas it was the most suitable to the holy Qur'an, to the prophet Muhammad and to the
all other prophets (peace be upon them). It couldn't be interpreted in any way other than
that at all. ^

Let IK return tD the trBdition of Abu H^ (The Prophet (s) offered one of his pr^ers
and said The Satan came upon tiying Ms best to

that I could throttle him IvvantedtotieMnitoapolethatyouvvouldseehiniinthe
morning, but I lememberod Solomon's S^ng: (My Lord! do Thou forgive me and grant
me a kingdom which is not fit for (being inherited by) anyone after me) 38:35 (Quran)).

I would like to ask the two sheikhs, who respected and defended Abu Hurayra's
traditions: did the Satan have a physical frame that could be tied to a pole as bound
captive to be seen by people in the morning? I don't think any one would say that.

What encouraged Abu Hurayra to say that was the failure of his mind to perceive the
meanings of the holy Qur'an. He thought that some of the Qur'anic verses sensed
something like that when he heard the saying of Allah talking about Solomon: (Then We
made the wind subservient to him; it made his command to run gently

1. 1 mentioned this interpretation in al-Irfan magazine, vol. 31, p.p. 113 and the pages after.

^990

wherever he desired and the shaitans, every builder and diver and others fettered in
chains) 38-36-38 (Quran).

He thought that they wene f etberBd in chains like the human beings. He didn't perceive
that they were f ettercd according to their satanic woild with chains conesponding with
thdr Satanic naturc to pa:event them froni ravaging v^
could see them

Abu Hurayra said in Ms tradtion that the prophet Muhan^
because he had hated to have a Mngdoni like that of Solonion

But Abu Hurayra forgot that Allah had given Solomon a kingdom, in v\Mch He sulg ected
for him the wind, v\Mch made a month's j oumey in the moming and a month's j oumey in
the evening. Allah made a fountain of molten copper to flow out for Solomon and (of th e

jinn there were those who worked before him by the command of his Lord; and whoever
turned aside from Our command from among them, We made him taste of the punishment

of burning). The jinn made for Solomon fortresses, sculptures, bowls and cooking- pots.
Allah had given Solomon (s) what He had not given to tiie prophet Muhammad (s).

Even if the prophet Muhammad fettBred Abu Hurayra's Satan, he would not be equal to
Solomon in his kingdom, for Solomon still had the peculiarity of the wind, the flowing of
molten copper and the working of the jinn. The justification Abu Hurayra gave was
invalid and his tradition was untrue. The Prophet would never confuse the senses or
astound the feelings. The Prophet (s) depended on reason in his arguments and in
everything. He made reason be the judge between the right and the wrong and made the
validity of the evidences be in accordance with the holy Qur'an, which he ordered us to
follow (Is he who goes prone upon his face better guided or he who walks upright upon a
straight path?) 67:22 (Quran).

16. The prophet misses the Fajr (dawn) prayer

The two sheikhs mentioned ^ that Abu Hurayra had said "We travelled in the night with
the Prophet (s) and slept at alate time.

1. This quoted from muslim's Sahih, vol. 1, p.p. 254.

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We didn't wake up until the sun rose. The Prophet (s) said "Let every one lead his
sumpter and move from hero. It is aplace atteaded by the Satan" We did Then he asked
for some water to do wudu'. ^ He did two prostrations then he offered the prayer in the
moming."

The guidance of the prophet Muharnmad (s) was far above such a tradition Allah said

(0 you, who have wrapped up in your garments! Rise to pray in the night except a little,
half of it or lessen it a little or add to it and recite the Qufan as it ought to be recited)
73:1-4 (Quran) until He said: (Surely your Lord knows that you pass in prayer nearly
two?thirds of the night, and (sometimes) half of it) 73:20 (Quran). Allah addressed the
Prophet in another saying: (Keep up prayer from the declining of the sun till the darkness
of the night and the morning recitation; surely the morning recitation is witnessed. And
during a part of the night, pray Tahajjud beyond what is incumbent on you; maybe your
Lord will raise you to a position of great glory) 17:78-79 (Quran). Allah asked the
Prophet to pray in the night moreover than the five prayers, which were obligatoiy for all
of the Muslims, while the night prayer (nafila) was obligatory for the Prophet alone.
Allah said: (And rely on the Mighty, the Merciful, who sees you when you stand up and
your turning over and over among those who prostrate themselves before Allah) 26:17-19
(Quran). It did mean that Allah saw you when you stood up to worship Him in the night
when there was no one seeing you except Him and saw your doings among the believers
when you led them in offering the prayers. Also Allah said addressing him: (and sing the
praise of your Lord before the rising of the sun and before the setting and glorify Him in
the night and after the prayers) 50:39-40 (Quran).

1. Ritual ablution as prerequisite to offer the prayer.

2. Allah made this verse to show the time of the prayers.Zuhr(noon)and Asr (afternoon) prayers
participated in the time from the noon untill the sunset but the Zuhr prayer was to be before the Asr prayer.
The Maghrib (sunset) and Isha' (night)prayers participated in the time from the sunset untill the darkness of
the night but the Maghrib prayer was to be before the Isha' prayer. Allah also mentioned the Fajr (dawn)
prayer in the verse to declare that these prayers were obligatory and to declare the time of offering them.

( 101 )

He offered prayers all the night and he hanged his chest with a rope in order not to feel
sleepy . He kept on standing up, sitting and prostrating until his feet swelled . Then
Gabriel said to him (from Allah): "Take care of yourself. It has to be cared by you." Then
he revealed to him: (Ta Ha. We have not revealed the Qufan to you that you may he
unhappy. Nay, it is a reminder to him who fears) 20:1-3 (Quran). The verse meant that:
We didn't reveal to you the holy Qur'an in order to tire yourself with worshipping, but we
revealed it to be a reminder to him, who fears Allah. So take care of yourself and don't
burden yourself with more than you can bear.

Al-Bukhari assigned particular chapters in his Sahih for the Prophet's night prayer, his
long prostration in the night prayer and his standing until his legs swelled and his feet
chapped.

Thus he accustomed himself to do in the night. How about the five obligatory prayers,
which were one of the bases, upon which Islam was based? Would he sleep and miss the
prayer? Allah forbid! And it was far away from the Prophet, who recited to the people:
(Attend constantly to prayers and to the middle prayer and stand up truly obedient to
Allah) 2:238 (Quran) and he incited people: (Successful indeed are the believers, who are
humble in their prayers) 23:1-2 and described the believers: (And those who keep a guard
on their prayers; these are they who are the heirs, who shall inherit the Paradise; they
shall abide therein) 23:9-11 (Quran) and called out to people: (keep up prayer; surely
prayer is a timed ordinance for the believers) 4:103 (Quran) and made all people hear:
(He indeed shall be successful who purifies himself and magnifies the name of his Lord
and prays) 87:14-15 (Quran).

The holy Qur'an is full of verses like these that the Prophet taught people their maxims
and good sermons. How many times the Prophet did prick the inattentive by: (Woe to the
praying ones, who are unmindful of their prayers, who do (good) to be seen) 107:4-6
(Quran) and exposed the hypocrites when Allah revealed to him about their

1. As mentioned in the book Majma'ul Bayan, in the interpretation of the verse of (Taha). It was narrsted
by Qatada.

2. Refer to al-Bukhari's Sahih, vol. 1, p.p. 135. Refer to al-kashshaf, when interpreting the verse of Taha,

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characters: (and they do not come to prayer but while they are sluggish, and they do not
spend but while they are unwilling) 9:54 (Quran) and he criticised someone, who slept

and didn't offer the night prayer until the morning came, by saying: "The Satan made
waterinhisear." ^

Whataniet^horitvvas atoutthose, v\to accustDniedthemsdves Id slee^
offering the night pa:Hyer and v\tot a iheto honored messenger, The

processor of strength, having an honorable place with the Lord of the Dominion, one (to
be) obeyed, and faithful in trust).

What a hard word it was, which would make the believers worry and never sleep without
offering the night prayer if they thought right of themselves. The pious and the obscene,
the believer and unbeliever knew and witnessed that the prophet Muhammad (s) was the
first who carried out his principles and was the best worshipper, who kept on his
principles sincerely. He educated his umma by his deeds more than his sayings. He
wouldn't criticise tiiat, who slept without offering the night prayer so hardly, if he himself
slept in front of his companions and missed the Fajr prayer. Glory be to Allah! What a
great slander it was!

A bu Hurayra himself narrated ^ that the Prophet (s) had said "The Satan ties three knots
upon the n^De of eveiy one of you v\teQ he sleeps. If he wakes up and mentions Allah,
one knot will open. If hemakes wudu', the second knot will open and if he offers the
pr^er the third knot will open Then he will be active and in good spirits, otherwise he
will be lazy and in bad spirits."

This tradition had a rhetorical met^hor like the previous one. The Prophet (s) wanted to
warn Ms urnrnafrorn the Satan and to incite thern to obey Allah If Abu Hurayra was true
in this tradition, he must be a liar v\ten he told that tradition of the Prophet's sleeping and
missing the F^r prayer.

1. Refer to al-Bukhari's Sahih, vol 1, p.p. 136.

2. Refer to al-Bukhari's Sahih, vol. 1, p.p. 136. What a strange of al-Bukhari it was that he mentioned this
tradition in his book as well as the tradition in his book as well as the tradition talking about the sleeping of
the Prophet and missing the prayer! Also refer to Ahmed's Musnad, vol. 2. p.p. 153.

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Abu Hurayra riariated that the Prophet had said "No prayeris heavier for the hypocrites
than the prayers of F^r and Isha'. If they know v\to:tiiese two prayers have, they w^^
cone to offer them even creepin^y. I was about to orderthe caller of azanto S3y the
iqama^ and then to order a riian to lead people in prayer and I wodd take a torch
threaten with fire v\toever ddnt conie to of fer the prayer

TheProphet(s) urged people to offer the pr^ers, paid much attention to the F^r prayer
and fhrratened those, v^to ddntcoriie to offer the prayer, by burning them with fire.
After all that, was it believable that he himself slept and didi't offer the pr^er? Certainly
not!

Allah might have mercy upon Abdullah bin Rawaha, the martyred conpanion, v\ten he
said^

"Among us was the Prophet, Reciting the holy book when the dawn began to send its
rays.

He made us see the guidance after our blindness,
so our hearts f aithed in him that whatever he said
would happen.

He spent the night away from his bed,
while the others were in a deep sleep."

Let us go back to the tradition to state what remained to refute it.

Firstly: they (the jurisprudents and the authors of books of Hadifh) said that the Prophet's
heart (senses) didn't sleep even when his eyes were sleeping. Their Sahihs declared that
clearly. ^

This was one of the signs of the prophecy and Islam; therofoie it was not probable for
him to sleep and missed the F^rprnyer, because if his eyes slept, his heart would be
attentive, especially to his god Nofting of sleeping would make him inattentLve to his
duties. Once

1. Specified wordings to be said after the azan as a forepart for the prayer.

2. Refer to al-Bukhari's Sahjih, vol. 1, p.p. 138.

3. Refer to al-Bukhari's Sahih, vol. 1, p.p. 179.

004^

he offered the night pa:^er and weat to sleep before he offered the wit prayer. Qneof
his wives said to Mm: "O messenger of Allah, do you sleep before you offer the witr
pr^er?" He said "My eyes sleep but my heart doesn't sleep." ^ He meant that he was
certain he wodd not niss the witr prn^er because he was fond of it and Ms heart was
attentive to it even Ms eyes were sleeping. If he was so with the witr prayer, how about
Mm v\teQ he slept before the Fgr prayer?

Secondly: Abu Hurayra declared, as mentioned by Muslim in Ms SaMh, ^ thattMs event

h^Dpeaed to the Prophet during Ms return from the batfl HowdidAbu

Hui^n:H pretend that he was with the Prophet thea? Abu Huia^^

tMs battle as the Mstorians mentioned unaMmously. ^

Thirdly: Abu Hui^n:H said in the trBdition: (The Prophet said "Let every one of you lead

Ms sumpter. TMs is aplace attended by the Satan" We did so).

It was well-known that the Satan didn't near to the Prophet (s) and all people knew well,

too, that Abu Huiayra was vety poor and ddntliaveariyth^

stomach with, sov\terefromddhegetasumptertoleadawayash^ we did so?

1. One of night prayers.

2. Refer to al-Bukhari's Sahih, vol. 2, p.p. 179 and Ahmed's Musnad, vol. 2, p.p. 251.

3. vol. 1, p.p. 254.

4. Abu Hurayra said in the last days of his life:"I and a few of my tribe came to Medina toconfess our Islam
where the Prophet had left to khaybar and appointed Siba' bin Arafat al-Ghifari as his successor in
Medina.We offered fajr prayer with him.He supplied us with some food and money .We set out untill we
came to the Prophet where he conquered Khaybar. The Prophet talked to muslims to perticipate us with
their shares. "This tradition was not narrated by any true one except Abu Hurayra but the public (the sunnis)
depended upon it, as they always did with Abu Hurayra's traditions, anmd confirmed Abu Hurayra's
attendance at Khaybar with the Prophet without any true evidence. According to our infallible imams, Abu
Hurayra came and became a Muslim after the return of the Prophet from khaybar.

005^

Fourthly: Abu Hurayra said: "... then the Prophet asked for some water to do wudu'. He
prostrated twice and then offered the Morning Prayer."

The Prophet offered Morning Prayer to compensate the Fajr prayer, which was missed
(according to Abu Hurayra), but we didn't know the two prostrations the Prophet did
what fore and what they were! An-Nawawi skipped them when he explained this
tradition.

Fifthly: It was normal for the armies and leaders to have guards to ward them when they
wanted to sleep, especially if there was a king or some one important among them. As for
the Prophet, he had many enemies. There were many hypocrites within his army, who
were awaiting to wreak themselves upon the Prophet. The Prophet (s) would not differ
from the leaders to safekeep himself and his army. He wouldn't sleep, with his
companions, in that desert surrounded by his enemies of the polytheists and the recusant
Jews, unless there were guards to ward them. Would he pay no attention to this important
matter, where he was the master of the wise men before being the master of the prophets?
So were the guards sleeping, too as the callers for azan were? Certainly not! But it was
the liars, whom the Prophet (s) had warned against!

Sixthly: At that night, tiie Prophet was with an army of one thousand and six hundred
men; among them were two hundred knights. It was not possible that all of them were
sleeping and no one of them woke up at all. Let suppose that they didn't wake up by
themselves, weren't they woken up by the neighing and noise of beating the ground by
hoofs of two hundred horses wanting their fodder at time in the morning? What torpor the
all were in, men and horses! It might be one of Abu Hurayra's miracles.

17. A cow and a wolf speak in eloquent Arabic

The two sheikhs mentioned that Abu Hurayra had said: "The prophet Muhammad (s)
offered the Fajr prayer, came in front of people and said: "Once tiiere was a man leading
his cow. He rode it and beat it. The cow said: We were not created to be beaten but for
plowing!" People said: "Praise the Lord! A cow speaks!" The Prophet said: "We believe
in that; me, Abu Bakr and Omar, although they, both, are not here. Also there was a man
grazing his

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sheep. The wolf came and took one of them. The man followed the wolf and saved the
sheep. The wolf said to the man: "Y ou saved it from me! Who will save it if the lion
comes one day to take it when there will be no keeper for it but me?" people said: "Praise
the Lord! A wolf speaks!" The Prophet (s) said: "We believe in this; me, Abu Bakr and
Omar, although they, both, are not here." ^

AbuHinnyravvasfondof vvondersandim^ He vvas mirthful v\ten he talked

about uQusual things like the running away of the rock with Moses' cloths or v\ten Moses
sl^]ped the angel of death and gouged his eye, the falling down of gold locusts upon
Ayyoub (Job) and the likes of his inpossibilities.

And here he told of a talking cow and a talking wolf, v\Mch spoke in eloquent Arabic to
show that they had reason, knov\dedge, and wisdom He told of something, v\Mch
definitely never h^]pened nor would h^]pen at all. The natural rules, v\Mch Allah made
for all what He had created, made this thing inpossible unless there was a necessity for a
miracle tD be a sign tD prove the prophecy of one of the ^x)stles or sometMng related to
AUahTheniatterof thenian, v\toledMscowtothefiddandi^ didnot need any
challenge or miracle that Allah would break the rules of nature for him. The same was for
the sheep keeper, v\ten the wolf invaded his sheep. This tradition was conpletely untrue,
for Allah would not make miracles in vain

Abu Bakr and Omar were not in need for such a virtue. In fact if they had heard him
telling of it, they would have punished him But he mentioned Abu Bakr and Omar as a
means to satisfy his tendency to the oddities, at the same time to walk in fhdr shadow
because he knew well that no one could deny what he said, otherwise would be accused
of defaming the two caliphs; Abu Bakr and Omar.

1. Refer to al-Bukhari's Sahih, vol. 2, p.p. 171 and 190, Muslim's Sahih, vol. 2, p.p. 316 and later page and
Ahmed's Musnad, vol. 2, p.p. 246.

2. Certainly, he invented tiiis tradition after their death.

18. Making Abu Bakr emir of hajj

The two sheikhs mentioned that Hameed bin Abdur Rahman bin Awf said that Abu
Hiii:^n:H told Mm that Abu Bakr had sent Mm (Abu H^^ duringtheh^,^ of v\Mch
the Ptophetniade Abu Bakr emir a year before the Far^^ Hgj , with some men in the
Day of Immolation to inform people of that no polytheist would be pemitted to come to
h^j and no one was to go around the Kaaba nakedly after this year.
Al-Bukari mentioned another tradtionnanated by Hameed that Abu H^
"Abu Bakr sent me among a group of callers to Mna^^ in the Day of Immolation to
announce that no polythdstwodd be allowed to conie to h^j andnoonewastogo
around the Kaaba nakedly after this year. Then the Prophet (s) sent Ali afterus to inform
of sura of Bara'a Ali announced with us to the people of Mna in tte
Immolation" ^

No wonder if the Umayyads' policy imposed upon Abu Hurayra and Hameed this
falsehood and no wonder if they both volunteered to do that.

In fact Abu Hurayra went to Damascus, the capital of the Umayyads, trading with his
goods (traditions), which sold well there. Propaganda against Imam Ali and the progeny
of the Prophet was the best profitable trade for the charlatans there.

Hameed was formed by the hands of Mu'awiya to carry like these traditions. He
pretended to be pious and abstinent. He was fond of hearing from Imam All's enemies. ^
He was like the bitter Ums^^ad eaenies of Imam Ali. It was not strange of him because
he was their son His mother was Um Kiithoom bint? Aqaba bin

1. The last hajj of the Prophet Muhammad (s) before he died.

2. Refer to al-Bukhari's Sahih, vol. 1, p.p. 192 and Muslim's Sahih, vol. 1, p.p. 517.

3. A place nmear Mecca.

4. Al-Bukhari^s Sahih, vol. 3, p.p. 90.

5. He narrated from Mu'awiya, an-Nu'man bin Basheer, al-Magheera bin Shu'ba Abdullahi bin az-Zubayr,
Marwan and others like them. His traditions were mentioned by al-Bukhari and Muslim.

6. (bint) means: daughter of and (bin) means: son of.

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Abu Ma'eet bin Thakwan bin Uma^a bin Abd Shams. She was the sister of al- Waleed
binAqaba Hsgian(±notherwastheniotherof OthmanU^ Her name was Aiwa

bint Kin^^ bin Rabee'a bin Habeeb bin Abd Shams. His father, Abdur Rahman was
against Imam Ali. So no wonder that Abu Hurayra and Hameed agreed to spread this
falsehood, v\Mch the mercenaries transferred to everyv\tere faster than the wind

What invalidated this tradition that Abu Hui^n:a (before he enj oyed the pleasures of the

Uma^ads) said ^ '1 was anx)ng the ddegation that the Prophet sent with Ali to inforni

of suraof Bara'a" His son, al-Muhanir asked Mm: "Whatddyouinfonnof?" He said

"We announced "No one enters Paradse except the believers, no polyfhdst is to come to

h^j afterfhisyear, nooneistogoaroimdfheKaabanakedyandv\^^

with the Prophet, it will be valid for four months. ^ I cried of that until my voice became

hoarse."

This was his true trBdition mentioned in the historians' books and of those, v\to collected
the Hadifti He dd not mention Abu Bakr. He said that the pilgrims, v\to)m the Prophet
sent to Mecca, were under the emirate of Imam Ali, the same enirate, v\Mch Abu
Hurayra ascribed to Abu Bakr.

If Abu Hurayra was sent with ImamAli by the Prophet, v\to: would be the meaning of
his S^ng (Abu Bakr sent me with other callers in the D^ of Immolation of fhath^j)
and his ssying (then the Prophet sent Ali to follow after us and call out with us)? It was

1. Refer to al-Hakim's Mustadrak, vol. 2, p.p. 131, ath-Thabit's Talkheess and imam Ahmed bin Hanbal's
Musnad, Vol.2, P.P. 299.

2. The jurisprudents denied this saying (it will be valid for four months) because what the speech of Imam

Ali included at that day was (any polytheist has a convenent with the prophet, it will be valid until its date,
whatever its period is and whoeber has a convenant without a limit of time, it will be valid for four
months) . It was clear that A bu Hurayra didn't attend the season of hajj to know they announced of. It was
ordinary for him, because many times he pretended to attend the events he talked alDOut but, in fact, he
didn't attend them therefore he narrated them falsely.

( 109 )

not but a contradiction. ^ (They desire to put out the light of Allah with their mouths, and
Allah mil not consent save to perfect His light) 9:32 (Quran).

Inshallah, I will clear the truth of this tradition to you in some points:

irstly: it is to clear the reality of the task (the send with Bara'a) in summery.
When sura of Bara'a was revealed to the prophet Muhammad (s), he sent Abu Bakr to
recite it in the day of the greater hajj in front of all the attendants and to declare the
dispensation of Allah and his messenger from the covenants between the Muslims and
the polytheists, no polytheist would be permitted to come to the Kaaba, no one would
enter Paradise but tiie believers and no one was to go around the Kaaba nakedly.

When Abu Bakr went with Bara'a not so far, Allah revealed to the Prophet that no one
would cany out his divine tasks save him or a man of his family. The Prophet called for
Imam Ali and ordered him to follow after Abu Bakr and take Bara'a from him, then to go
to Mecca to cany out the task himself. The Prophet gave Imam Ali full authority to be the
emir of hajj in that year ^ and to give Abu Bakr the option either to go back to Medina or
to go on with the pilgrims. Imam Ali rode the she-camel of the Prophet called al-Adhba'
and followed after Abu Bakr. Abu Bakr asked Imam Ali: "Why did you come, Abul-
Hassan?" Imam Ali said "The Prophet (s) oiderod me to take the veises of Bara'a from
you and to go to void the covenant of the polythdsfcs.^ Youarofteetoietumtohim

1. The contradiction between the two traditions was clear concernig the sender of Abu Hurayra and the
other callers, the place of the send; M edina or M ecca and the date of the send; either the D ay of Immolation
or before it.

2. Refer to at-Tabrasi's book Majma'ul Bayan, vol. 3, p.p. 3.

3. If you say: why did the prophet order Abu Bakr to go with Bara'a to avoid the convenant of the
polytheists in the day of hajj and then he deposed him before the time of hajj came? W asn't that a kind of
abrogation of something before the coming of its time of carrying out, which was impossible for Allah and
His apostle? Certainly not! The prophet sent Abu

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orto go with me." He said "I letumto Mm" Ali went to Mecca with the pilgrims of
Medina Abu Bakr went back to Medina He said to the Propheb "You honored me with a
thing I lookedfoiward to it but v\ten I went to do ityou oidered to bring me back. Did
Allah reveal to you something about me?" The Prophet said "No, but Gabriel (s) told me
fromAUahfhatno one wodd cany out my dvine tasks save me or a man of my family.
Ali is of nine and so he will do instead of nB. " Traditions with this ni^^
frequently narrated by the infallible imams. ^

Secondly: some of what was mentioned by the pubhc (the Sunnis) confirmed what we
mentioned above. Here is the saying of Abu Bakr as clear evidence. He said: "The
Prophet sent me with Bara'a to Mecca to announce that no polytheist was to come to hajj
after this year, no one was to go around the Kaaba nakedly, no one would entered
Paradise save the believers, whoever had a covenant with the Prophet, it would be valid
until its date and that Allah and His apostie were acquitted from tiie polytheists. I went
away for three days then the Prophet (s) said to Ali: "Follow after Abu Bakr and let him
come back to me. Take Bara'a from him and go to inform of it." When I went back to the
Prophet in Medina, I cried and said to him: "Did some thing happen about me?" He said:

Bakr and then ordered him to come back and sent Ali instead, to add to Ali a virtue, which wouldn't be so if
he sent Ali from the first. The same happened to Abraham. Allah ordered him to slaughter his somn. When
he tried to do, Allah revealed to him : ( You have indeed shown the truth of the vision; thus so We reward
the doers of good) and ransomed his son with a sacrifice and didn't let him slaughter his that Abraham was
not, really, ordered, by Allah, to slaughter his son but to try to do that to show people the virtue of Abraham
and his son and there was no any abrohation in this matter.

The same was when the prophet sent Abu Bakr to conquer Khaybar then he sent Omar, but they returned
unsuccessfully. The prophet said: Tomorrow i will give the banner to a man, who loves Allah and His
apsotle and They love him. He truimph with help of Allah." He gave it to Ali and Ali conquered Khaybar.
The virtue of Ali appeared much better than to be sent from the first. There were many cases like these.
1. Refer to Ali bin Ibrahim in his Tafseer, when he interpreted sura of at-Tawbah ( Bara'a ) and Sheikh al-
Mufid in his Irashad.

(Ill)

"Nothing but good happened about you. But I was ordered that no one was to carry out
my divine tasks except me or a man of my family." This was the tradition of Abu Bakr ^
Do you tMnk that Ms aying and emotion vv^^ orwith

excluding him from that?

Such was the tradtion of Imam Ali ^ v\ten he said "When ten verses of Bara'a had been
revealed to the Prophet (s), he called for Abu Bakr and sent him to rodte them for the
people of Mecca Then he called forme and said "Follow after Abu Bakr. Wheroveryou
getMra take the book from Mm and go to rodte it for the people of Mecca I got Mm and
tjook the book from Mm He went back to the Prophet and said to Mm: "Omessengerof
Allah, was anything revealed about me?" The Prophet said "No, but Gabriel told me that
no one would inform of the revelation except me or a man of me. "

Imam Ali said in another tradition:^ "The Prophet (s) sent Bara'a to the people of Mecca
with Abu Bakr then sent me after Mm and said to me: "Take the book from Abu Bakr and
go to Mecca" I got Mm and took the book from Mm. Hewentbackdeprossedlyto
Medina He asked the Prophet "Was anytMng revealed about me?" The Prophet said
"No, but I was oiderod that I wodd inform of it or one of niy family. "

Another tradition nanated by Ibn Abbas, v\to protested against the opponents of Imam
Ali and began to talk in details about the virtues of Imam Ali and the conditions of
prefening Mm to the v\toleumma after the Prophet (s). He said ^ "...then the Prophet
sent Abu Bakr with sura of at-Tav\te (Bara'a) and sent Ali after Mm to take it from Mm.

The Prophet said: "No one will go with it save a man, who is from me and I am from
him."

1. Refer to Ahmed's Musnad, vol. 1, p.p. 2.
2.Ibid.vol. l,p.p. 151.

3. mentioned by an-Nassa'ei in his book al-Khasssa'is al-Alawiya, p.p. 20, ima Ahmed bin Hanbal and
others.

4. Refer to al-Hakim's Mustadrak, vol. 3, p.p. 3, p.p. 32, ath-Thabit in Talkhees aal-Mustadrak, an-Nassa'ei
book al-Khassa'is al-Alawiya, p.p. 6 and Ahmed in his Musnad, vol. 1, p.p. 331.

(112)

All's opponents gave in to Ibn Abbas. If Abu Bakr was the emir in that year, they would
not give in to Ibn Abbas. They found his evidence definite, so they submitted to him.

Ibn Abbas, once said: "I was walking with Omar somewhere in Medina, when he said to
me: "0 ibn Abbas, I think that your companion (Imam All) is wronged." I thought that I
would not let it go in vain. I said to him: "0 Amirul mu'mineen, ^ give his right back Id
Mm" HepdledoutMshandfroninineandvventavvayniLi^
stopped I followed him He said "O ibn Abbas, I think they pa:evented him that (the
caliphate) because they foimdhinitjooyoiiQg.'' I said "I swear by Allah, that Allah and
His ^x)stle didn't find him too young v^en they oidered him to take Bara'a from your
companion" He left and hunied away. "^

1. Commander of the beleivers.

2. Itwas mentioned by az-Zubayr bin Bukar bin Abdullah bin Mus'ab bin Thabitbin Abdullah bin az-
Zubayrbin al- Awwam in his book al-Muwaffaqiqiyyat, which he wrote foral-Muwaffaq bil-lah, the son of
al-Mutawakkil, the Abbasid caliph. Itwas Allah's secret, which could never be hidden and His light, which
could never be put out that az-Zubayr bin Bukar himself mentioned such a tradition in his book. Ibn Bukaar
was known for his enemity to Imam Ali and the Hashimites. He,who was asked by one of the Hashimites to
swear between theholy tomb and mimbar of the Prophet and he swore falsely, therefore Allah afflicted him
with leprosy. He abused the Alawites (the descendants of Imam Ali) and their grandfatherlmam Ali. They
decided to kill him. He fled to his uncle Mus'ab bin Abdulla bin Mus'ab and asked him to beg al-

M u'tassim, the A bbasidcaliph, to safeguard him but his uncle didn't respond to him because his uncle was
not like him in his enmity to the Alawites. (This was mentioned by ibnul Atheerin his book at-Tareekh al-
Kamil-al-Mu'tassim's biography). His father Bukaar was a bitter enemy to Imam Reza invoked Allah
against him. He fell down from his castle and broke his neck. His grandfather, Abdullahi bin Mus'ab gave a
fatwa to Haroon ar-Rasheed, the Abbasid caliph, to kill Yahya bin Abdullah bin al-Hassan. He said to ar-
Rasheed: "0 amirul mu'mineen, kill him and I will be the responsible for him. "He said: "He doesn't
deserve that. "He pulled out the document of the convenantfrom Yahya by force and tore it with his own
hands. Itwas the enmity they inherited, one after the other, from their

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How brilliant he was v\ten he overcame the caliph with this eloquent argument He did
not let any w^ to the Caliph to answer so he turned away and Irfthi^ If his
conpanion was the emir of that season of h^j, as Abu Huiayra pretended, hewouldnot
leave huniedly unless he knew the tmth, because he was with Abu Bakr v\ten he left
towaiiJs Mecca with Bara'a and v\ten he returned before acMe^ So he knew

eveiy thing about that event niore than any one else.

Once al-Hassan al-Basri was asked about Imam Ali. He said: "What can I say about him,
who owned the four qualities; being entrusted with Bara'a, the saying of the Prophet to
him in the battle of Tabouk, the Prophet's saying to the Mushms: "I have left to you two
important things; the holy Qur'an and my family" and the fourth that he always was the
commander and he was never commanded by any one while the others (Abu Bakr,
Omar... etc.) were commanded by the leaders." ^

It was wdl-known that al-Hassan al-Basri was sincerB Id Abu Bakr and devoted himself
to spa:Bad his virtues. If Abu Bakr was the emir of h^j intheyearof Bara'a, al-Hassan al-
Bassri vvodd not Mde that and vvodd not vvitness to Ali that he vv^
any one and would not impty that Abu Bakr was commanded by the others. If you
inspected his speech, you would know that he ^DpnBciated the entrusting with Bara'a and
thought that it was an attribute concerning Ali and no other than him was well-qualified
for it

When the conpanions commended Ali in Medina during the leign of Abu Bakr and
Omar, they mentioned tMs attribute as one of Ms virtues and no one debated with them
about it

grandfather Abdullah bin az-Zubayr untill it reached az-Zubayr bin Bukaar, by which he got the favor near
al-Mutawakkil by choosing him to educate his son al-Muwaffaq. Al-Mutawakkil orderd to give him ten
thousand dirhams, ten wardrobes of cloths and ten mules to carry his baggage to Samarra'.He educated his
son al-Muwaffaq and wrote him his book al-Muwaffaqiyyat, which was excellent wonderful book that we
qouted from it much^in this book and other books.
1. Refer to sharh an-Nahj al-Hameedi, vol.1, p.p. 369.

Sa'd (bin Abu Waqqas) said ^ "The Prophet (s) sent Abu Bakr with Bara'a When he
passed sonie of the way, the Prophet sent Ali after Mm to take it and go w
Abu Bakr became uncomfortable. The Prophet (s) said "No one is to cany out ny divine
tasks save me and a man of my family . "

Anass (bin Malik) said ^ ' 'The Prophet (s) sent Bara'a with Abu Bakr, then he called for
Mmandsaid "No one is to infonn of this except a man of ny family" He called for Ali
and gave it to him

Jamee' bin Qmayr al-Laythi asked Abdullah bin Omar about Imam Ali. Ibn Omar scolded
him and said "This is the house of the Prophet in the mosque and this is the house of Ali.
Once the Prophet sent Abu Bakr and Omar ^ with Bara'a to Mecca While they wero on
their way to Mecca, a rider came. They asked v\to he was. He said "I am Ali. O Abu
Bakr, give me the book, v\Mchiswithyou" He said "Is thero anything wrong about
me?" Ali said "I don't think but good" Ali tiook the book and went to Mecca Abu Bakr
and Ctaiar went back to Medina and asked the Prophet: "What h^]pened about us?" He
said ''NotMngh^]pened about you save good, but it was revealed to
to cany out ny dvine tasks except rne or a rnan of ny family''

The books of Hadith mentioned clearly that Abu Bakr returned to Medina uncomfortably
and was afraid that something was revealed to the Prophet about him. This didn't fit hat
he was the emir of that season of hajj . But the propaganda against Imam Ali was so
strong that it made a great effect during the beginning of Islam.

1. Refer to an-Nassa'ei's book al-Khassa'is al-Alawiyya, p.p. 20 and Ahmed's Musnad.

2. Ibid.p.p.20 and Ahmed's Musnad, vol. 3, p.p. 216.

3. Omar was a fellow to Abu Bukr at that time.He was among three hundred companions, who went away
with Abu Bakr. But Omar was a hundred companions, after the return of Abu Bakr,joined Ali, who led them
as the emir to Mecca.The all witnessed that Abu Bakr returned to medina uncomfortably.

Thirdly: the acquittal of the covenant with the polytheists brought great results to the
Muslims. As well it brought Imam Ali more glory and highness near all of the Arabs,
when Allah and His apostle chose him to do this task especially after the bringing back of
Abu Bakr. Many other qualities confirmed that Ali was the best one of the umma and the
closest to the Prophet alive or dead.

When the Prophet (s) acquitted the covenant of the polytheists, prevented them to come
to hajj and to Mecca and declared that Paradise was prohibited for them, the religion
became complete and the state of the Muslims became better and stronger than ever
before.

The Muslims gained honor and glory. The fuiy of the polytheists was reposed and their
necks submitted to the Muslims. So the religion was all for Allah, glory be to Him.
Allah willed all that to be achieved by His slave and His apostle's guardian, Ali bin Abu
Talib, to extol him, to show his virtue, to exalt his fame, to declare his great significance,
to pave the way to entrust him with the caliphate and to declare practically in the next
year that he would be the caliph after the Prophet (s).^ The fame of Ali spiread among the
Arabs like the light of morning for the acquittal of any covenant accoiifing to their rules,
was to be done by the chief, v\to had concluded that covenant, and no one other than him
could do that except that, who represented him or would be his successor, v\to mustbe
brave and strong didn't fall into error and didn't doubt in his decisions or v\ten he broke
or confirm the vendicfcs. What would guide you to all that was the sa^ng of the Prophet
(s) to Imam Ali v\ten he sent him to take Bara'a from Abu Bakn "Either I go with it or
you go." Imam Ali said "If it must be, then I will go." The Prophet (s) said "Go off.
Allah will confirm your tongue and guide your heart. ' ' ^

1. The acquittal of the convenantwas in the ninth year of hijra and the Prophet declared Ali to be the caliph
after him in the tenth year of hijra, when he was coming back from his last hajj.

2. Referto Ahmed's Musnad, vol. 1, p.p. 150.

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It was clear that the task, v\Mch wouldn't be earned out except by the Prophet or by
someone like him (in status) was a very gieattask that Ali won avictoiy by acMevingit

He overcame the time; no one would precede him and no one would come up with him or
look forward to his position.

He, who inspected well the bringing back of Abu Bakr from the task, would find the truth
clear.

It was to say that the Prophet certified the reason when he said: "Gabriel came and said to
me: "No one is to cany out your divine tasks save you or a man of your family." In the
Arabic text he used (LEN), which means (will never). The meaning of the tradition is (no
one at all is to carry out anything (of the divine tasks) instead of you except a man of
your family).

If you say that this tradition might concern this very task only and not any task in general.

We say that this tradition was not the only tradition having this meaning. The likes of it
were many.

In the Day of Arafa ^ of the farewdl h^ (the last hqj of the Prophet) the Prophet, frDm
above his she-camel, tried to attract the pilgrims' atteation to infomi them of their lesort
in Older to conplete his missiorL He called them loudly. They all tumed towards him
with their eyes, ears and hearts. He said "Ali is from me and I am from Ali. No one is to
carry out ny tasks eKceptme and Ali." ^

What an entnjstrnent that it vvas light for the tongue but hea^^ ItgaveAlifhe

authority to cany out the Prophet's own tasks and made him be entrusted with the
Prophet's secrete as Aaron was for Moses but Ali was not a prophet but a vizier and a
guaaiJian, v\to conducted like his prophet andjudged among people instead of him.

1. The 9th of Dhul-Hijja,when the pilgrims perform certain actions on the mountain Arafat.

2. Refer to Ibn Maja's sunan, vol. 1, p.p. 92. it was mentioned by at-Tarmithi and an-Nassa'ei. It was the
tradition no. 2531 in p.p. 153, vol. 6, Kanzul Ummal. It was mentioned by Ahmed in his Musnad, vol. 4,
p.p. 164.

Urn

That was a top, v\Mch Allah and His ^x)stle didn't let anyone other than Ali ascend

(..then look again, can you see any disorder? Then turn hack the eye again and again;
your look shall come back to you confused while it is fatigued) 67:3-4. The Prophet (s)
raised Ali to a level much higher than the level of the umma. He mixed his flesh with his
own flesh and his blood with his own blood and his hearing, sight, heart and soul with his
own when he said: "Ah is from me and I am from Ali." This was not enough for him until
he said: "No one is to cany out my tasks except me and Ali." He put eveiy thing in this
saying and made people perceive what he wanted to say. It was no wonder of that, for
Allah said: (And certainly We chose them, having knowledge, above the nations and We
gave them of the communications wherein was clear blessing) 44:32-33.
Let the prudent inspect this covenant well to know that it was no less in importance than
the traditions of the day of Ghadeer. The carrying out of the Prophet's tasks, which
concerned the Prophet and Ali only and was prohibited for the others to do, was itself the

legal execution with infallibility like the infallibility of the holy Qur'an. So it was a
definite excuse that the umma had to obey as they obeyed the orders of the holy Qur'an.
This was confirmed by the saying of the Prophet (s): "Ali is with the Qur'an and the
Qur'an is with Ali. They never separate" ^ andhis ss^dng: "Mercy be upon Ali! O Allah,
turn the rightaess with Ali v\tercver he turns. ' ' ^ And many other traditions like that,
vvhich declared the infallibility of Irnarn Ali. (Our Lord! we believe in what Thou hast
revealed and we follow the apostle, so write us down with those who bear witness) 3:53.
Fourthly: the enemies of Ali, who wronged him and tried to defame him, as well as Abu
Hurayra, who flattered All's enemies, all distorted this tradition and turned his virtues
aside from him.

His enemies of the hypocrites and his opponents, who broke their homage and fought him
in the battle of the Camel, those who rebelled against his rule when they fought him in
the battle of Siffeen and the Kharijites, who reneged from the right way of Islam,

1. Mentioned by al-Hakim in his Mustadrak, vol. 3, p.p. 124.

2. Ibid.

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altDgether tried to do that His enemies, especially the dominants like Mu'awiya and his
conpardons, enployed their mercenaries to distDrt Imam Ali's virtues as possible as they
could or the mercenaries themselves flatteied the Umsyyads by doing thi Ali had no
guilt and they would never be excused for Allah honoured Ali by these high qualities
because he reached a high position near Allah by his faith andjihad They couldn't put up
with the ^oiy and honour of Ali and the qualities he owned; his sincerity to Allah, to the
^x)stle and to the umma, his personality, his virtues, his kinship with the Ftophet, his
wife and his progeny, so they tried fhdr best to defame him and to distort all his virtues.
The scorpions of envy crept into the hearts of the hypocrites. The sons of the liveis eater ^
occupied the top of the enmity to Ali. They didn't leave any way to fight Mm, to disgrace
him and to incite people against him They advanced in their cunning; broke their
homage to Mm, deprived Mm of Ms legal rule and killed Ms progeny. They turned their
bacls to v\to: the Prophet liad oidered them to love and obey.

What they committed against Mm filled the space and covered the earth All that didn't
satisfy them until they: announced cuise upon Mm, like the announcement of Iqama ^

Would they not involve themselves in the holy Sunna where they tore every thing
referred to preferring Imam Ali? They decided, with no evidence, that the true traditions
were false. They interpreted the clear ones according to their wishes. They accused the
narrators of being oppositionists. They distorted much of the Sunna and changed the fair
meanings of the traditions as what Abu Hurayra mentioned in this tradition when he said:
"Abu Bakr sent me... then he sent Ali after us to announce with us... " as if Ali was, in
that season of hajj, just one of the callers sent by Abu Bakr to call out with Abu Hurayra.

It was no wonder of Abu Hurayra for his boldness in inventing traditions and directing
them omamented with the brocade that the

1. It was Hind, the wife of Abu Sufyan and the mother of Mu'awiya. She tore the chest of Hamza ( the
propphet's uncle) when he was killed in the battle of Uhud, and ate his liver.

2. Specified wordings to be recited before commencing the prayer.

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rabble liked and the general policy preferred and spread by the false propaganda.

Didn't he transmit the virtue from Ali to Abu Bakr flattering the government and
endearing himself to the public by inventing what pleased them?

What a doing he did! He gagged the mouths to speak a word of the truth for fear of the
public to plot against them and the government to revenge then. And what about then!

Abu Hurayra wanted by his tradition to sweep away the honoured position that Allah and
His apostie chose Ali for in that season of hajj. He tended to say that:

(1) The task, which Ali went to carry out, was by the command of Abu Bakr, who was
the emir of hajj as Abu Hurayra pretended. That Ali didn't suffice to do the task so Abu
Bakr sent Abu Hurayra with some of the strong and hard men like Abu Hurayra to take
much care about it.

(2) Ali had nothing more than what Abu Hurayra and his group, who were sent by Abu
Bakr, had in that task, because they did the same as he did.

It was enough to refute this tradition that Allah saw Abu Bakr was not suitable for that
task. He revealed to the Prophet to bring him back and to choose one of the only two
efficient men for this task; either the Prophet himself or his guardian Ali.

Abu Hurayra, before he was employed to serve the Umayyad propaganda, told of this
event without mentioning that Abu Bakr was the emir or ever mentioned him. He
pretended that he and the other callers were with Ali. Refer to his tradition mentioned
above.

We don't trust in both of his traditions nor that he called out in the Day of Immolation or
that he ever attBnded that season of hajj at all. I swear by Allah that we do never trust in
whatever he narrated.

Fifthly: The political propaganda, during the Umayyad reign, had committed a serious
crime against the prophetic traditions besides what their mercenaries invented of
fabricated traditions to flatter the rulers and how hard they tried to make the tradition of
Hameed narrated from Abu Hurayra be true.

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Inventing traditions was a good craft for the adulators to live by. Those adulators had a
skill to ornament and promote their goods (traditions), which no one felt of at that time
except the discemers and how few they were! Behind those adulators were the
mercenaries of those, who collected and wrote down Sunna and Hadifh, the flattering
learned ones, the hypocrites, who pretended to be pious and abstinent like Hameed bin
Abdur Raman, Muhammad bin Ka'b al-Qardhi and the likes, the chiefs of the tribes in the
towns and the sheikhs of the clans in the desert, who whenever heard anything from those
adulators, spread it among the public and the rabble of the new conquered countries, told
of it from upon the minbars, depended upon it as excuse and regarded it as base of Sharia.
The trustworthy faithful ones had nothing to do but to be silent in front of those flattering
mercenaries, who were defended by the rulers. If those poor were asked about what the
liars invented of traditions, especially that talked about the virtues of Abu Bakr and
Omar, they would fear the public, who followed the rulers blindly, if they said the truth.
They would fear the flattering and the flattered ones. Thus many facts were lost many
heresies were kept as bases of the Sharia. This heresy, of Hameed and Abu Hurayra, was
the best lucky to be the stronger against the Prophet's family. They fabricated many other
traditions having the same meaning and ascribed one of them to Ali himself, the second
to his cousin Abdullah bin Abbas, the third to his companion J abir bin Abdullah al-
Ansari and the fourth to his grandson, the inheritor of his knowledge. Imam Muhammad
al-Baqir. It was a conspiracy that the enemies of Ali used to do and they kept on it to
disgrace the Hashimites without letting the public know the truth. The people, who came
after them, collected those traditions as they were and wrote them down admiringly. They
regarded what they had collected as true traditions inattentively.

The defect of the series of narrators of the tradition, which was ascribed to Imam Ali was
Abu Zar'a Wahab bin Rashid. He was so hostile to Imam Ali. He acquired the hostility to
the Hashimites from

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his teacher Abu Y azeed Y unus bin Y azeed bin an-Najjad al-Ibli, the freed servant of
Mu'awiya }

The defect in the series of nanatDis of the tiBtition ascribed Id i]xiA]±asvvasAbd
Qassim Muqsim bin M^za'a He declared his enmity to Imam Ali. Al- Hakim thought that
this man was one of al-Bukhari's men of Hadith and mentioned his fabricated tradition
ascribed to ibn Abas in his Mustadrak. ^ Muqsim was not tmsty as al-Bukhari mentioned
in his book. Ath-Thahabi in his book Mzan al-I'tidal quoted from al-Bukhari and ibn
Hazm that this man vvas not trusty. Ibn Sa'd said in his Tabaqat that he was excessive in
narrating traditions and he was not tmsty.

Because he was not tmsty, al- Bukhari and Muslim didn't mentioned his traditions eKcept
one mentioned by al-Bukhari that Abdul Kareem bin Malik said that he had heard
Muqsim saying: "Ibn Abbas said "Those, v\to) didn't go to fight in the battie of Badr and
those, v\to fought would never be regarded as equal."
Al-Bukhari didn't mentioned in his Sahih eKcept this tradition of Muqsira certifying that

he was not trusty. He mentioned this tradition for it didn't have any legal verdict besides
that it wasn't said by the Prophet (s).

The defect in the tradition ascribed to Jabir was Abu Salih Iss-haq bin Najeeh al-Malti.
He was offensive, malicious and excessive in lying. He was so daring in fabricating
traditions as mentioned by the all, who wrote about the men of Hadith.

The defect of the tradition ascribed to Imam Muhammad al-Baqir (s) was Muhammad bin
Iss-haq, who mentioned the tradition in his biography, which he filled with heresies and
wonders that couldn't be believed.

1. Abu Nasr al-Kalabathi, Abu Bakr al-Isbahani and Abul Fadhl ash-Shaybani, who was known as ibnul
Qaysarani, mentioned in their books that Y unus bin Y azeed was the freed servant of Mu'awiya. Refer to
Ibnul Qaysarani's book, p.p. 485. This very Y unus narrated that Abu Talib was unbehver when he died.
Refer to Mushm's Sahih, vol. 1, p.p. 30.

2. vol. 3, p.p. 51.

3. vol. 5, p.p. 346

(122)

Anyhow it was easy to refute these fabricated traditions for they were mean like their
narrators. Their texts were weak and contradictory to the fact of those, whom they were
ascribed to. In fact they were contradictory to the traditions narrated by Abu Bakr, Ali,
ibn Abbas, ibn Omar, Sa'd and Anass that we mentioned in the second point of this
chapter. It didn't fit the conduct of the Prophet, who did never appoint any one to
command Ali along his lifetime but Ah always was the commander and the bearer of the
banner in all the battles of the Prophet. It was different for the others like Abu Bakr,
Omar and others, who were under the commandership of the teenager Ussama when the
Prophet (s) went to the better world. In the battle of That as-Salassil, they (Abu Bakr and
Omar) were under the commandership of Amr bin al-Aass. ^

As for Alt he was not commanded by any one along the life of the Prophet (s). The
Prophet didn't send him with the army of Ussama nor with the army of Amr bin al-Aass
orthe amy of Abu Bakr and Ctaiar when he sent them to Khaybar. When they letumed
he sent Ali and both of them were under Ali's commandeiship until he conquered
Khaybar. When the Prophet sent Khalid lin al-Waleed to Yerni^
Ali with another army, he said to them that if they met, Ali wouldbe the commander of
the two arrnies and if they separated each one wodd be the comrnander of

Abdullah bin Abbas said ' Ali had four qualitLes that no one other than him had; he was
the fiist of the Arabs and the f oieigneis, v\to offered prayer to Allah with the Prophet he
was the bearer of the PrDphet's banner in all of Ms battles. .. etc. ' '^

19. The angels talk with Omar

A l-Bukhari mentioned^ that Abu Huiayra had said "The Pnophet (s) said "Some men of
the Israelites, v\to lived before you.

1. Refer to al-Hakim's Mustadrak, vol. 3, p.p. 43 and ath-Thahabi in his Talkhees.

2. Refer to Ahmed's Musnad, vol. 5, p.p. 356.

3. Refer to al-Hakim's Mustadrak, vol. 3, p.p. 111.

4. In his Sahih, vol. 2, p.p. 194.

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were talked with (by the angels) although they were not apostles. If there is someone of
my umma like them, it will be Omar."

Al-Bukhari nientioned another ti:^ riaiiBtjedbyAbuHiii:^T:Hthatte "The
Prophet (s) said "There were among the nations, v\to had lived before you, some people,
v\to were talked with (by the angels). If my umma has someone like those, it will be
Omar."

It was a fabricated tradtion that Abu Hui^yra had invented with adorned woids years
after the death of Omar. It came outjust lite v\to: the policy of the upper class want^
and the public at that time j ogged with it j oyfdly. The hostile Unn^yad policy against
Imam Ali and the Hashimites required raising Abu Bakr and Omar to the position of the
prophets and the infallible saints. The masses were so ardent with the victories achieved
duringfhereignof the two caliphs, Abu Bakr and Qriiar, so Abu Hurayra flattered both;
the nier and the ruled people by this tradition and the likes, therefore he got a favoured
position near the rulers and among the public. If Abu Hurayra had told of these tradtions
during the lifetime of Omar, the caliph's stick would have got its share from his back, but
the space was free for him to talk v\toever he liked It was well-known for the discemeis
and tiie prudent that those, v\tom the angels talked with, were either prophets or prophets'
guardians, v\ho all were infallible. The angels talked with the prophets face to face but as
for the guardians, Allah inspired them with the truth as if an angel talked with them, but
in fact no talker was there.

No doubt that Ctaiar got a Mgh status in Islam and dd wdl for the ui^^
a prophet nor an infallible guardian, so the angels would not talk with him

Moreover that the doings of Omar during the life of the Prophet (s) and after his life
ddn't fit him to be talked with by the angels at all.

1. Refer to al-Qastalani's book Irshad as-Sari, vol. 1, p.p. 349.
2.Sahih, vol. 2, p.p. 171.

20. The heritage of the Prophet is for charity

The two sheikhs mentioned ^ that Abu Hui^^n:^ had said "The Prophet (s) said My hdis
aronottodvideadnarof nine armngfhern What I have left after taking away tiie

spending of my wives and my employee, is to be for charity."

This tradition was narrated by Abu Bakr only. He used it as an excuse to prevent Fatima
az-Zahra' (the daughter of the Prophet) her heritage after the death of her father. The two
sheikhs and others mentioned that Aa'isha (the Prophet's wife) said ^: "Fatima, tiie
daughter of tiie Prophet (s), seat Id Abu Bakr asking him for her fatiier's heritage. Abu
Bakrsaid "The Prophet said We don't bequeatii What vve leave is to be for charity." ^
Abu Bakr lefused to give her anytMng of her father's herita^ Fatima became very angiy
with Abu Bakr. She deserted him and didn't talk to him until she died She lived six
months after her fatiier's deafli When she ded, her husband buried her in the night (as
she wanted in her will) ^ and Abu Bakr ddn't offer the pr^er (for the dead) for her.

Yes, she becanB veiy angiy. ^ She wore her Mjab and left her house with her conpanions
of women. Her gait wasjust the same as her fatiier's, until she came to Abu Bakr, v\to
was among a crowd of Muhgireen, Ansar and others. They put a veiling between her and
them She moaned and made all the attendants sob. The gathering shook. Shewaiteda
v\Mle until their sob and passion calmed down She began her speech with praising Allah
She went on her speech that made the sights subnit and the sods sun She would

bring them back to the right way, but the politics overcame every thing then!

1. Refer to al-Bukhaii's Sahih, vol. 2, p.p. 125, and Muslim's Sahih, vol. 2, p.p. 74.

2. Refer to al-Bukhari's Sahih, vol. 3, p.p. 37 - , Muslim's Sahih, vol. 2, p.p. 72 and Ahmed's Musnad, vol.
1, p.p. 6.

3. This tradition was denied by Fatima and all the infallible imams.

4. Refer to Irshad as- Sari, vol. 8, p.p. 157.

5. Islamic cloths.

025^

He, v\to heard her speech she made in that day/ vvoddlmowv\to: there vverB between
her and the people^ (Abu Bakr, Omar...). She proved her rights with clear evidences
derived from the holy Qur'an that couldn't be denied

1. Refer to al-Tabrasi's book al-lhtijaj and Bihar al-Anwar. Some of the Sunni historians mentioned this
speech in their books like Abu Bakr Ahmed bin Abdul Aziz ah-Jawhari in his book Kitab as-Saqifa and
Fadak. Refer to Sharh an-Nahju al-Hameedi, vol. 4, p.p. 87, p.p. 93 and p.p. 94.

2. She said to Abu Bakr when he refused to give her her father's heritage: "0 Abu Bakr if you die, who will
inherityou ? He said: "My sons and family". She said: "Then why did you inherit the prophet's heritage
instead of his offspring and family ? He said: "1 didn't, daughter of the prophet". She said: "Certainly you
did. Y ou took Fadak ( a large planted area), which was the prophet's own property and prevented us from
what Allah had reveled from the heaven to be ours." Refer to Abu Bakr bin Abdul Aziz's book Kitab as-
Saqifa and Fadak, vol. 4, p.p. 87. It was also mentioned in p.p. 82, that when Fatima asked Abu Bakr for
her heritage, he said to her:" 1 heard the prophet saying: " A prophet doesn't bequeath. "Butl support
whomever the prophet supported and spend on whomever the prophet spent on." She said: "0 Abu Bakr do
your daughters inherityou but the prophet's daughters dont inherit their father? He said: "It is so." Ahmed
also mentioned sich a tradition in his Musnad, vol. 1, p.p. 10. Aj-Jawhari mentioned in Kitab as-Saqifa and
Fadak, vol. 4, p.p. 81, a tradition narrated by Um Hani bint Abu Talib that Fatima said to Abu Bakr: "If you
die, who will inherityou ? "He said: " My offspring and family." She said: "Then why do you inherit the
prophet instead of us?" "He said:" daughter of the messenger of Allah, your father didn't leave us
anything." "She said: " Y es, he did. It was the share, which Allah made for us (according to the Qur'an) and

became our property, which is now in your hands." He siad to her : "I heard the prophet saying: It (Fadak)
is aliment that Allah gave to us and when I die, it will be for the Muslims." There was an other speech of
Fatima (s) concerned the caliphate mentioned in aj-Jawahiri's book Kitab as-Saqifa and FA dak, vol. 4, p.p.
87 that Fatima bint al-Hussayn said: "When Fatima, the daughter of the Prophet (s) became very sick, the
women of the Muhajireen and the Ansar gathered around her and asked her: " How are you, daughter of the
prophet ? She said: "1 hated your evil life and detested your men...." it was also mentioned by Imam Abul
Fadhl Ahmed bin Abu Tahir in his book Balaghat an-Nissa', p.p. 23, al-Majhsi in his book Bihar al-Anwar
and by at-Tabrasi in his al-Ihtijaj.

(126)

She said: "Did you turn your backs purposely to the book of Allah, who said: (And
Sulaiman wasDawood's heir) 27:16 (Quran), and said when he talked about Zechariah:
(grant me from Thyself an heir, who should inherit me and inherit from the children of
Yaqouh, and make him, my Lord, one in whom Thou art well pleased) 19:5-6 (Quran),
(and the possessors of relationships are nearer to each other in the ordinance of Allah)
8:75 (Quran), (Allah enjoins you concerning your children: The male shall have the equal
of the portion of two females) 4:11 (Quran) and said: (Bequest is prescribed for you when
death approaches one of you, if he leaves behind wealth for parents and near relatives,
according to usage, a duty (incumbent) upon those who guard (against evil)) 2:180
(Quran).

Then she said: "Had Allah specialized you with a verse of the Qur'an and excluded my
father? Are you more aware of the Qur'an than my father and my cousin (Ali)? Or you
say: those of two different religions are not to bequeath each other?"

She argued with them by showing evidences from the holy Qur'an, which confirmed
cleariy that the prophets bequeathed their offspring through the verses about David and
Zechariah. She was, definitely, more aware of the essence of the Qur'an than those, who
came lately after the revelation of the Qur'an and distorted the meaning of heritage from
properties to prophecy and wisdom without any evidence.

They just played with the real meaning of the words! If that was true, Abu Bakr and the
other attendants of Muhajireen and Ansar at that time would disagree with her about that.
^ Them were

1. They didn't disagree with her about the Prophet's inheritage (whether it was knowledge and wisdom
away from properties) or anything other. They only expropriated her inheritage, where Abu Bakr said: "
daughter of Prophet, A llah hadn't created any one more beloved to me than your father, the prophet
Muhammad (s). I wished the sky would fall over the earth when your father died. I swear by Allah, that if
A a'isha (A bu B akr's daughter) becomes needy is better for me than you to be needy. D o I give the white
and the red (people their rights and I wrong you with your right, while you are the daughter of the Prophet ?
This wealth was not the Prophet's own property but it was of the Muslims. He spent it for the sake of
Allah. When he died I became responsible for it." She said: " I will nevertalk to you after now." He said: "
But I won't desert you." She said:

027^

some evidences confirming inheriting properties by the prophets as mentioned by A lam
al-Huda in his book ash-Shafi.

Then she argued with them justifying her right of heritage by showing them the other
Qur'anic verses concerning heritage. If she was different from the others in this concern,
her father and her cousin would definitely explain it to her and would not let her be liable
to appear as ignorant in asking for what she didn't deserve and to disgrace herself and
dignity by arguing without any evidence that it wouldn't result but enmity. It was
impossible for the Prophet and his guardian to do so.

The prophet Muhammad (s) was very fond of his daughter Fatima Az-Zahra' and cared
for her much more than the kind fathers with their children. He embraced her with his
warm mercy and was ready to sacrifice himself for her. ^ He was very hsppy to be with
her. He had much care tD bring her up vvith the Mghest of n^

"I will pray Allah against you ." He said: " I will pray Allah for you." Before she died she recommended
that Abu Bakr not to pray the prayer of the dead for her. Refer to Kitab as-Saqifa and Fadak, vol. 4, p.p. 80,
you will find that he didn't disagree with her about the meaning of inheriting when she mentioned the two
verses f David and Zechariah, but he pretended that that wealth was not the Prophet's. She wasn't satisfied
for she was the best aware of her father's affairs. But there is no power save in Allah, the Almighty, the
exalted.

1. Alam al-Huda considered that Zechariah was afraid from his cousins t inherit his wealth, for he had no
son, and they were evil and lewd . It was not possible tha they would be prophets or pious wise men that he
feared they will inherit his rank of knowledge, wisdom and prophecy, but he was afraid that they would
inherit his wealth and spend it in their ravage and corruption, therefore he asked his god to grant him a boy
to be wortheir to inherit his wealth than his evil cousins. Alam al-Huda also considered that when
Zechariah asked his god to make his inheritor be content that meant inheriting his wealth. If Zachariah
meant inheriting of the prophecy,it would be nonsense to ask his god to make his son be content exactly as
saying: Allah, send us a prophet and make him be honest and not a lair.

2. ONce he mentioned her and said: " Her father sacrifices himself for her." He repeated that three timesin a
tradition narrated by Ahmed bin Hanbal and by ibn Hajr in his book asOSawa'iq al-Muhriqa, p.p. 109.

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dignity. He tried his best to educate her. He fed her with the knov\dedge of Allah and the
Sharia, until she reached the top of every virtue and every nobility of character. After all,
would he keep secret v\to: concerned her legal duties? Allah f oitid! How would he do
that and let her put up with all v\tot she niet after Ms death beca^
wodd he cause sedtion to the umrna because of the heritage? Certainly not! He was far
above that

Did her husband, the Pnophet's mate and brother, ignore this tradition in spite of his great
knov\dedge and wisdoniandthathe was thefiistto be aMuslini, the Pnophet's cousin and
son-in-law besides his honour, high position, guardianship and the special respect the
PrDphet had towards Mni? Why dd the Prophet (s) keep it a secret and no
Imam Ali, v\to had all those virtues and noble qualities that no one else had? What about
all of the Hashimites, v\to nev^er heard of this tradition until they became astonished by
hearing it after the death of the Prophet (s)? Why didn't the Prophet's wives know
anything about this tradition that they sent OthnMi to ask for fhern about their shares

from the Prophet's heritage?^ How was it possible for the Prophet Id tell someone, v\to
didn't have anything to do with his heritage, about it and not to tell his real hdis? The
Prophet's conduct was not so. He announced the divine orders frankly. It was never told
that he kept the legal laws a secreL He treated his tribe and relative so kindly and
solemnly.

There was still awoidsaidby Fatima(s) that invoked the zeal of people and moved fhdr

fury atmosL It was her saying ''or do you say that those of two different religions are not

to bequeath each other?'' That was to say: v\ten you prevented m^

you wanted to say that I was not on the religion of my father (not a Muslim)

proved that (I amnotaMuslim) you would have a legal excuse for preventing me my

father's heritage. We don't seek save Allah's judgement!

Anyhow Fatima (s) failed to get her heritage because of this tradition, v\Mch the caliph
alone, told of. It was not narrated by any

1. Refer to Kitab as-Saqifa and Fadak by Abu Bakr aj-Jawhaii and refer tx) Shrh an-Nahj al-Hameedi, vol.
4, p.p. 83.

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ofherfhanhim. It night be said that it was narrated ty Malik bin Ouss

It was said that Ali and al- Abbas ^ went to Omar during his caliphate to judge between
them Othman, Abdur Rahman, az-ZubayrandSa'd^ were there with the caliph The
caliph said to them: "Do you know that tiie Prophet had said (We (the prophets) don't
bequeath. Whatweleaveis to be for charity)." Theattendants were obliged to believe
him It was not possible for them except to submit to the two caliphs' s^ngs especially
at that time.

As for Abu Huiayia, he was nothing to be mentioned at those d^s. No one listened to
him or paid any attention for him. Moreover, he was accused of his bad accent He didn't
dare, with those great figures, to tell of Hadifh. In fact, he didn't find himself fit to join
those, v\tom the caliph trusted and listened to, therefore he didn't say any word about this
sulgect at that time until all the great conpanions died and countries like Sham, ^ Egypt,
Africa, Iraq, Persia, India and other countries were conquered and fhdr peoples becane
Muslims. The Muslims entered a new era Then the Umayyads praised Abu Hurayia and
raised his name and mention They take off his dress of obscurity and made him bloom
after his fade. It became easy for him to say v\toever he liked. So he began to tell the
public of v\tetniadefheni like him and be attached to hira Hence he flattered the rulers
and the public by this tradition, v\Mch boosted their beloved caliph among the general
public.

21. Abu Talib refuses to say shahada

Abu Hurayra said: "The prophet Muhammad (s) said to his uncle Abu Talib: "Say that
there is no god but Allah and I will witness it for you in the day of Resurrection." His

uncle said: "I would say it tx) comfort you but I was afraid that Quraysh would blame me
and say that he did it because of impatience." Therefore, Allah revealed to the Prophet
this verse: (Surely you cannot guide whom you love, but Allah guides whom He pleases)
28:56 (Quran)

Abu Hurayra said in another place: "The Prophet (s) said to his uncle when he was dying:
"Say that there is no god but Allah and I will witness it for you in the Day of
Resurrection." His uncle refused to say. Therefore

1. Refer to Sharh an-Nahj al-Hameedi, vol. 4, p.p. 91.

2. The prophet and AH's uncle.

3. Refer to al-Bukahri's Sahih, vol. 2, p.p. 124.

4. Syria, Jordan, Palestine and Lebanon.

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Allah revealed to the Prophet (s): ((Surely you cannot guide whom you love, hut Allah
guides whom He pleases)} (Quran)

Abu Talib, may Allah have mercy upon Mm, died in the tenth year of the prophethood of
Muhaniniad(s)4.B. thrce years before Mjra. It vvas also said that he died in the ninth or
eighth year. So he ded ten years before Abu Hurayra came Id Hjaz. Then how
Abu Hurayra nieet the PrDphet and Ms uncle v\Mle they v^^
nanntedas if hehadseen withMs eyes and heard with Ms ears? Buthe was of those,
v\tose faith and reason didn't guide their tongues!

TMs tradition was one of many invented ty the mercenaries to flatter the enemies of Ali
and Ms progeriy. The Uni^V^ state tried v\toeve^

enough woiks written ty the scholars that refuted tMs tradition and proved Abu Talib's
faithfulness with defiMte evidences. Whoever wants to know the truth of the faithfulness
of Abu Talib, the Prophet's uncle, v\to) was responsible for the Prophet since Ms
cMldhood, brought Mm up, secured and safeguarded Mm, let refer to those books. ^
Abu Talib said in one of Ms poems:

Allah, may You witness

1 have believed in the imssion of Muhariiriiad ^

22. The Prophet warns his tribe

The two sheikhs mentioned^ that Abu Hurayra had said "When Allah revealed tD the
Prophet (And warn your nearest

1. Referto Muslim's Sahih, vol. 1, p.p. 31.

2. Referto (al-Hujja ala ath-Thahib ila Takfeer Abu Talib) by imam Shamsuddeen Abu Ali FAkhrbin
Sharif M a'd al-M usawi and Sheikh al-A btah by Sayyed M uhammad A li Sharafuddin al-M usawi.

3. Abu Talib had much poetry showing his faith.

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relations) 26:214, he stx)od up and said: "0 people of Quraysh, I don't substitute for you
near Allah (in the Day of Resurrection). family of Abd Manaf, I don't substitute for
you near Allah. Abbas, I don't substitute for you near Allah. Safiyya, I don't
substitute for you near Allah. Fatima bint Muhammad, ask for anything of my wealth
but I don't substitute for you near Allah." ^

This Qitfanic verse was revealed Id the Prophet in the beginning of Islam and before its
spread in Me(xav\teQ Abu Hinnyrav^ still inYemea Hecameto Hjaz twenty years
sfter the revelation of this verse. He cut off the tradition and distDrted it as usual
accoiding to the Umayyad policy and requiremeats of its propaganda against Imam Ali
and the Hashimites. When this verse was revealed to the Prophet (s), he gathered his
relatives, among v\to)m were his uncles; AbuTalib, Hamza, al- Abbas (may Allah be
pleased with them) andAbuLahab (curse be upon him) and asked them to believe in
AUali He said to them: ''Who of you wiU support rne to carry out rnynission and be rny
brother, vizier, guardian, heir and successor?" Ali, v\to was the youngest of them at that
time, said "I will be your vizier in carrying your mission" The Prophet touched Ali's
neck and said "This is n^ brother, vizier, guardian, hdr and successor You are to listen
to him and to obey Mm"

23. The Abyssinians play in the mosque

Al-Bukhari mentioned that Abu Hurayra had said "While the Abyssinians were playing
with thdr bayonets in front of the Prophet in the niosque, Omar entered and began to
throw them with pebbles. The Prophet said to Qmart "Let them do that "^

The Prophet was far away from play and higher than levity. Heknewwell, more than any
one else, of the prohibited actions. He

1. Refer to al-Bukhari's Sahih, vol. 2, p.p. 86, Muslim's Sahih and Amed's Musnad.

2. Quraysh was the great tribe living in Mecca. Abd Manaf was one of the prophet's grandfathers. Abbas
was his uncle. Safiyya was his aunt and Fatima was his daughter.

3. Refer to al-Muraja'atby Sharafuddin al-Musawi.

4. In his Sahih, vol. 2, p.p. 120.

vvodd never let the ignorant to pl^ in the niosque in front of Mm. He was busy, all the
time, with the divine tasks. He had no time to spead with play or in vain He was far
above to let Ms honoined mosque be for pl^ and vanity. (A grievous word it is that
comes out of their mouths; they speak nothing but a lie) 18:5 (Quran).

24. Abrogation before the time of performance

Al-Bukhari mentioned that Abu Hurayra had said: "The Prophet sent us in a delegation
and said to us: "If you find (those two men), bum them with fire!" Then he said to us
when we wanted to leave: "I ordered you to bum (those two men) with fire, but no one is
to torture with fire save Allah. So when you find them, kill them both."

This tradition was untrue because it showed abrogation of an order before performing it.
It was impossible for Allah and His apostle to do that. When the Prophet said: (bum them
with fire), it was revealed to him by Allah Nor does he speak out of desire. It is naught
but revelation that is revealed) 53:3-4 (Quran), so when the Prophet abrogated it
(according to Allah's revelation) before performing it that would show ignorance of
Allah! Allah forbid! Gloiy be to Him, the Exalted, the Almighty.

25. Doing a thing in unbelievable period

Al-Bukhari mentioned that Abu Hurayra had said: "The prophet Muhammad said: The
holy Qur'an was eased for Prophet David. He ordered his men to saddle his sumpter and
he finished reciting the Qur'an before they finished saddling the sumpter." ^

It was inposable in two w^s;

First: the holy Qur'an was revealed to the prophet Muhammad and it was not revealed
before that. How did Prophet David read it?

The defenders of Abu Hurayra justified that by saying that he meant by Qur'an the
Psalms and the Torah because they were miracles as the Qur'an was. ^

1. Refer to Al-Bukhari's Sahih, vol.3, p.p. 101 and vol. 2, p.p. 164.

2. Refer to Irshad as-Sari, vol. 8, p.p. 500.

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They interprBtEd Abu Hui^^n:a's saying, as they liked not as he himself meant And Allah
is the most Aware!

Second: the period of saddling the sumpter was too short for David to recite the Qur'an,
whether he meant the Qur'an of Muhammad or the Psalms or the Torah. It is definite that
reason doesn't accept like these impossibilities.

So it was nonsense what al-Qastalani mentioned ^ in this concern v\teQ he said "This

tradition confinned that Alldi condensed time for v\tomever He will of His people as He

condensed distance for them An-Nawawi said "Some people ledted all the Qur'an four

times in the night and four times in the da^. I had seen Abut-Tahir in Jerusalem in eight

hundred and sixty-seven of Mjm and I had heaiii then that he ledted d^

than ten times in the night and in the d^. Sheikh of Islam al-Buihan bin Abu Shareef told

rne that Abut-TaMr had ledted the Qur'an fifteen tirnes in a d^

somethingfhat we cannot perceive except by lefemngit to the divine emanation"

It can never be possiMe except v\ten we can put the woild ir^

Reasonable people know well that condensing time and distance is something unreal.
Suppose ftiat it was real. What was the use of it then? It wodd certairi^
problems.

If he had talked about condensing speech, it might have been more suitable although it
would be unreal.

This tradition couldn't be considered as a miracle for the prophet David (s), because
miracles were extraordinaiy things but what Abu Hurayra talked about in his tradition
was (extra- reasonable).

26. A nation was metamorphosed into mice

The two sheikhs mentioned ^ that Abu Hui^^n:^ had said "The Prophet (s) said "A nation
of the Israelites was lost and they didn't

1. ibid. vol. 7, p.p. 182 and vol. 8, p.p. 500.

2. Refer to al-Bukhaii's Sahih, vol2, p.p. 149 and Muslim's Sahih, vol. 2, p.p. 536.

know v\to: they had done. I think they weronietanioiphosed into mice, because v\teQ
mice wero given camel's milk they didn't drink it and ^Nhen they were given ewe's milk
they drank"

What a folly it was that even the foolish would disdain, unless they wero mad Butfhe
two sheikhs tmsted in this dotard and mentioned his absurdities as evidences. If v\tot he
said dd not dsgiace Islar^ we wodd put Ms rope on Ms neck and let Mm graze freely
with Ms likes, but we had to defend the infallible Sunna as possible as we could because
these superstitLons were the woist of defects that afQicted Islam.

27. They deny his tracUtion, so he changes Ms mind

Muslim mentioned that Abdul Melik bin Abu Bakr said that Abu Bakr had said: "I heard
Abu Hurayra narrating in his stories : "Whoever was impure when it dawned, he was not
to fast" I told Abdur Rahman of tiiat and he asked his father. His fatiier denied it Abdur
Rahman and I went to Aa'isha and Um Salama (the Prophet's wives). Abdur Rahman
asked them and said to me: "Both of them said that the Prophet became impure in the
morning without a wet dream ^ and he fasted Then we went to Marwan, v\to was the
wali of Medina by Mu'awiya Abdur Rahman told Marwan of that Marwan said "I ask
you to go to Abu Hurayra to lefute hissing." ^ We vvent to Abu Hurayra. Abdur
Rahman told him that He said "Did they (the Prophet's wives) say that?" he said "Yes,
they did "Abu Hurayra said "They knew nx)refhkinie. I heaiii that from al-FadWa^
didi't hear it from the Prophet (s)." He changed his mind and ascribed the tradition to al-
Fadhl/

1. He scorned him when he regarded him as a story teller, who took money for telling fables.
2. The Prophet was more perfect.honored and glorified than what they thought.He was too faraway from
impurity and wet dreams especially during days of fasting.All the Prophets had no wet dreams. They were
exalted and infallible.

3. Marwan wanted tjo keep Abu Hurayra's fame before the news might spread and cause him a scandal.

4. Refer to Mushm's Sahih, vol.l, p.p. 412.

It was certain that al-Fadhl had died during the reign of Abu Bakr ^ and this case
h^]pened (±dng the reign of Mu'aw SoitvvaseasyforAbuHinHyratDS^thathe
had heard it from al-Fadhl and not from the Prophet If al-Fadhl was alive, Abu Hui^^/ra
would not dare to sa^ so.

28. Two contradictory traditions

A 1- B ukhari mentioned a tradition ^ narrated by Abu Salama that Abu Hui^^t:h had said
"The Prophet (s) said "There is no infection, no Safar^ and no Hama^ " One of the
nomads asked Mm: "O messenger of Allah, our camels move on the sands like the
antelopes, butv\^ do they, v\ten mix with a mangy camel, become mangy?" The
Prophet said "Then, v\to infected the fiist one?"

Directly after this tradition, al-Bukhari mentioned another one narrated ty Abu Salama
that he had heard Abu Hurayra saying "The Prophet (s) said "No sick is to mix with a
healthy one." Abu Salama said to Abu Hui^yia: "Didn't you narrate that there is no
infectiorL" He denied his fiist tradition^ andbegantoniurriiurinAbyssiriiarL" ^

This, always, was the state of those, v\to walk in two different w^s! (This is a sufficient
exposition for the people and that they may

1. This was correct although it was said that he had died during the reign of Omar. Any how, he had died
before this case happened. Refer to al-Fadhl's biography in Isti'ba, Osudul Ghaba, ibn Sa'd's Tabaqatand
other books.

2. Referto his Sahih, vol. i, p.p. 15. and Muslim's Sahih, vol. 2, p.p. 258.

3. Perhaps he denied what the A rabs though that in that in this month (Safar) misfortunes happened,
specially the last W ednessday of it.

4. A bird, which the pre-Islam Arabs pretended that the soul or the bones of the dead turned into. Islam
refuted this superstition. It might also be said that hama was the owl, which they saw an evil omen in, and
when Islam came refuted that.

5. The tear became wider for the patcherto repair .( a proverb). How would the defenders of Abu Hurayra
interpret these two tradtions to avoid the contradiction between them?

6. He murmured in Abyssinian for his Arabic failed him after being confused what to say.

( 136 )

he warned thereby, and that they may know that He is One God and that those possessed
of understanding may mind) 14:52 (Quran).

29. Two newborn babies talking about the unseen

The two sheikhs ^ mentioned a tradition narrated ty Abu Hurayra that the Pruphet (s) had
said "There was an Israelite man called Jurayj . While he was offering his prayer, his

mother came and called him. He said with himself: "Do I answer her or offer my prayer?"
His mother said: "0 Allah, don't let him die until he meets the prostitutes." One day,
while Jurayj was in his hermitage, a prostitute came to seduce him. He refused to respond
to her. She went to a shepherd and made love with him. She gave birth to a boy and
pretended it was Jurayj 's son. People came to him, destroyed his hermitage, brought him
down and abused him. He made wudu' , offered prayer and came to the newborn baby.
He asked the baby: "Who is your father?" The newborn baby said: "My father is the
shepherd." The people said to Jurayj : "We shall build your hermitage with gold." He said:
"Nothing but clay." While an Israelite woman was suckling her baby, a man on his
sumpter passed by her. She said: "0 Allah, make my son be like him." The baby left its
mother's breast, came near the man and said: "0 Allah, don't make me be like him." Then
it came back to suckle his mother's breast. (Abu Hurayra said: as if I looked at the
Prophet suckling his finger!). Then the mother passed by a bondwoman. She said: "0
Allah, don't make my son be like this bondwoman." The baby left its mother's breast and
said: "0 Allah, make me be like her." The mother asked her baby: "Why did you do
that?" The baby said: "That man on the sumpter was one of the tyrants, but as for that
bondwoman, people said: "Zaynab stole" but she didn't."

Neither Jurayj was a prophet nor any of the two babies. There was not any reason for
miracles to happen. What these two babies did, was against (the nature made by Allah in
which He has made

1. Refer to al-Bukhari's Sahih, vol. 2, p.p. 49, vol. 1, p.p. and Muslim's Sahih, vol. 2, p.p. 377.

2. Didn't Abu Hurayra know that wudu' was not legislated before Islam?

men; there is no altering of Allah's creation; that is the right religion, but most people do
not know) 30:30 (Quran).

30. The Satan steals for his hungry children

Al-Bukhari mentioned ^ that Abu Hiii:^5T:a had said "The prophet Muharnrnad(s)
eatnjsted nie with keeping the zakat of Ramad^ Someone came (tD ny house) and
began to gather some food (of the zakat). I caught him and said "By Allah, I will take
youtofhePropheL" He said "lamveryneedyandlhavechildrerL" Isethimfiee. In the
morning the Ftophet said to me: "What did your c^ve do last night?" I said "He
conplainedtomethathewasinneedandhadhungiycMldren I had pity for him and set
himfiee." TheProphetsaid "He told you alio. He will come again" I watchedhim He
came and began to gather some food I caught him and said I would take him to the
Prophet He said "laminneedandhavechildrerL Let me go and I won't come back
again" In the moming the Prophet said to me: "What did your c^ve do last night?" I
said "He conplained to me that he was in need and had cMldrea I fdt pity for him and
sethimfree." The Pnophet (s) said "Hetoldyoualie. He will come back again" I
watched him in the thiid night He came and began to gather some food I caught him and
said that I would take him to the Prophet Hesaid "Let me teach you some woids, v\Mch
Allah will beaefit you with When you go to bed, ledte the Qur'ardc verse (al- Kuisi) .

Y ou will be kept by an angel and the Satan won't near you until the morning." I set him
free. In the morning, the Prophet said to me: "What did your captive do last night?" I told
him all what happened. He said to me: "Do you know with whom you talked for the last
three nights?" I said: "No, I don't." he said: "He was the Satan."

This was a superstition, which no one would believe except that whose mind was in a
holiday or was brainsick. Abu Hurayra declined with this tradition into a deep hole.
When he felt pity for the thief, it meant that he believed him. In believing the thief, Abu

1. In his Sahih, vol. 2, p.p. 29.

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Hurayra denied the saying of the Prophet, when he said to him: "He told you a lie" for
three times.

Abu Hurayra fell to the bottom on the other side when he swore by Allah that he would
take the thief to the Prophet but he broke his swear and had pity for the thief and set him
free in the first, the second and the third time. Was breaking the swear according to Abu
Hurayra's thought permissible?

There was a third fall, which could not be forgiven. Abu Hurayra was not permitted to
give from the zakat but he was entrusted to keep it only as he said in the beginning of the
tradition. ^ So how^ did he let the thief take from the zakat? Was it permissible for the
trustee tD breach his deposit for three times? After this breach, coiid he be described as
trusty?

What strange stories Abu Hurnyra told IK about Ms Satm Sometimes he said that he
came to steal some food for his childnerL In another time he said that he would run aw^
withhisfart, if heheardazaa In a third time he said that the Satan was tied to a pole in
the iiiosque to be seen by people and many other stories, v\Mch the leas^
nien would dsdain to listen to theni We pa:ay Allah to save us from the tor^

31. His mother becomes a Muslim by the Prophet's pray

Muslim mentioned^ that Abu Hurayra had said "lusedtoinvitemymofhertobea
Muslim v\ten she was polythdst. One day v\ten I invited her for that, she abused the
Prophet(s). I went to the Prophet and I was crying. I said to Mm: "My mother abused
you. Please, prny Allah to guide her. " He said "O Allah, may You guide Abu Hurayra's
mother." I went out h^]pily. WhenI got home, I found the door closed My mother heard
my steps. She said "St^v\tere you are, Abu Hurayra." I heard the murriiur of water. She
washed and put on her garrnent and vdl and then she opened t^^ Shesaid "I
witness that there is no god but Allah and that Muhammad is his slave and messenger." I
went back to the Pnophet

1. Refer to al-Gastalani's Irshad as-Sari, vol. 5, p.p. 231.

2. In his Sahih, vol. 2, p.p. 357, Ahmed's Musnad, vol. 2, 319, ibn Sa'd's Tabaqat, vol. i, p.p. 54. and ibn
Hajr in his book al-Issaba.

(139)

and I was crying because of happiness. I said to the Prophet: "Be dehghted! Allah
responded to your pray. He guided my mother." The Prophet praised Allah. I said to him:
"0 messenger of Allah, pray Allah to endear me and my mother to the believers and to
endear them to us." He said: "0 Allah, endear Your this slave and his mother to the
believers and endear the believers to them." So every believer, who heard of me or saw
me, loved me."

We have some notes about this tradition:

First: this tradition was not narrated from the Prophet by anyone except Abu Hurayra
alone. So it is to be considered as its likes.

Second: if his mother was so polytheist, insisted on polytheism and unbelief, refused to
be a Muslim and abused the Prophet whenever she was invited to be Muslim so why did
she emigrate from Y emen, her birthplace and country, to Medina, the country of Islam
and the capital of the Prophet and his assistants? Why did she not stay, as she was, in her
country with her idols like the rest of the people of Y emen at that time? How will the
defenders of Abu Hurayra answer this question? Do they know anything about her
migration, being a Muslim and other things about her mentioned by any one rather than
Abu Hurayra? If they have anything about her, let them lead us to it. I, by Allah, did not
find any of the companions mentioned her except the caliph Omar when he deposed Abu
Hurayra from the emirate of Bahrain. He said to him: "Omayma begotyou just to graze
donkeys." This did not show more than knowing her name. The historians mentioned her
according to what Abu Hurayra said about her and no one else.

Third: Abu Hurayra was one of the most destitute inhabitants of suffa. He asked people
in the roads for a bite to keep him alive. Y ou heard him talking about himself during the
reign of the Prophet that he often fainted between the minbar of the Prophet and the room
of Aa'isha and tiie comers put their feet on his neck thinking he was mad but he had no
madness. It was just because of hunger. Y ou heard his confession about himself and the
rest of the inhabitants of suffa. They had no relatives and no houses. They used to sleep
in the mosque. The suffa of the mosque was their home day and night. Abu Hurayra was
the most famous of those

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who lived in the suffa. In fact he was the introducer of the suffa. So wherefrom did he get
that house, which he talked about in this tradition?

Fourth: if what Abu Hurayra said in this tradition was true, it would be one of the signs
of the prophecy and Islam where Allah responded to the prayer of the Prophet
immediately and guided Abu Hurayra's mother and turned her from being excessive in
unbelief and aberration into being an obedient faithful.^ The signs andniiBcles of the

prophecy were so famous and spread. All of the companions told of them. Why did they
turn their backs to this sign that no one of them narrated except Abu Hurayra?

Fifth: if it was true that the Prophet prayed Allah for Abu Hurayra and his mother to
endear them to the believers and to endear the believers to them, the family of the
Prophet who were the masters of the believers and the leaders of the umma and the
religion, would love him. If it was so then why did the twelve imams and the
jurisprudents of their followers degrade him and not have any regard to his traditions?
They did not pay any attention to his traditions. Imam Ali said: ^ "Thefalsest of people,
or he said the falsest of the living people is Abu Hui^^b ad-Doussi."

If AbuHiii:^5T:HvvasMovedby theMieveisandthe^ then Omar,

v\teQhe deposed him from the emimtB of Bahrnin, woiidnot s^ to Mm: "O enemy of
Allah and enemy of his Qur'an, you stole the wealth of the Muslims. . . efc. " How^ would
the enemy of Allah be beloved by the believers and they be beloved by him? Once Omar
stroke him on the chest ^ that rnade Mm fall to the ground Another tirne he beat him vvith
Ms stick until he vvounded Ms back and tjook from Mm ten thousand dnars he 1^
themfromthetroasuiy of the Muslims. HebeatMminthe

1. Abu Hurayra said that she washed up and put on her gaiment and veil then she opened the door.

2. There were many traditions narrated by the infallible imams having the same meaning. Refer to Sharh
an-Nahj al-Hameedi by Abuja;far al-Iskafi vol. 1, p.p. 360.

3. Refer to Muslim's Sahih, vol. 1, p.p. 334.

tMidtiniev\tenhesaidtoMm^ 'TounanBted too many traditions of the Prophet and I
tMnkyou fabricated and told lies." One day Omar said to Mm angrily: "You have to leave
nannting tradtions or I will expd you to the land of Yemen or the land of nx)n^^

There vvere rnany otiier events h^pened betw^^

and between Mm and Aa'isha and others that didn't show any sense of love.

Yes, there was mutual love between Mm and the family of Abul Aass, AbuMa'eetand
Abu Sufyan His tradtions endeared Mm to them for they found their long- sought goal in
them to spread fhdr false propaganda What endeared them to Mm was tiidr favois ^^
gifts. They bloomed Mm after Ms fade and famed Mm after Ms obscurity. Marwan Mn al-
Hakam often ^]pointed Mm as Ms deputy v\tenever he left Medina ^ He married Mm to
Bisra Mnt Ghazwan, whom he would not glance at unless the Umayyads did that. When
he became sick before his death, Marwan often visited him, gifted him and prayed for
him to be recovered. When Abu Hurayra died, Marwan was in front of the funeral.
Othman's sons carried his coffin until they got to Baqee'. Al-Waleed bin Otba bin Abu
Sufyan offered the prayer for the dead and sent a messenger to his uncle, Mu'awiya,
telling him about the death of Abu Hurayra. Mu'awiya ordered to pay Abu Hurayra's
heirs ten thousand dinars and to treat them well. Y ou saw the care and favors of the
Umayyads towards Abu Hurayra and his devotion to serve them. Were they the believers,
whom Allah endeared to him and endeared him to according to his terminology?

32. The servant of Abu Hurayra

Al-Bukhari mentioned ^ that Abu Hui^^n:^ had said "Whea I came (from Yemea) to meet
the Prophet (in Medina) I said in the way:

1. Refer to Sharh an-Nahj al-Hameedi, vol. 1, p.p. 360.

2. ZReferto Kanzul Ommal by ibn Assakir, vol. 5, p.p. 239.

3. Refer to ibn Sa'd's Tabaqat, ibn Qutayba's Ma'arif and Ahmed's Musnad.
5. As in his Sahih, vol. 3, p.p. and refer to ibn Sa'd's Tabaqat.

042^

What a long troubled night it was!

But I was saved from the land of unbelief .

My sen^ant esc^Ded on my w^ to Medina I came to the P^

Mni WMle I was with the Prophet, my seivant^]pearod The Prophets "OAbu

Huiayia, this is your servant" I said "I set him free for the sake of Allah."

Abu Hurayra did confuse the minds and did astonish the feelings! He said that he grew up
as orphan and v\ten he emigrated, he was very destitute. Hewasenployedty soandso
justforfeed He led fhdrsunpter5v\ten they rode and served them ^
After that he pretended that he had a servant v\ten te

the sake of Allah! It was clear that he told of this tradition in the last days of his life v\ten
he enjoyed the comfort of the Umayyads' favois. So he foigot how he was during his
migration, after and before it v\ten he was starving enpty handed, dgected and ^oon^.
His gut nioaned and his intestines croaked He was thrown on the road depending upon
his liver because of hunger, asking the passers by for a bite to keep him alive. He himself
said "I swear by Allah, v\to) there is no god but Him, I depended on m/ liver because of
hunger. I put a rock on my stomach... eto." He said in anotiier tradition: "I often fainted
between the minbar of the Prophet and the room of Aa'isha The comers put their feet on
my neck thinking I was mad But it was no madness, it was hunger." Many others of his
sayings, v\Mch showed that he dd not care for dsgrace and that contenpt did not pain
him All v\tothe wanted was to satiate his empty stomach. So v\terefromdidhe getfhat
servant v\tereas he was in that miserable condtion?

If we asked Abu Hui^^b that how the Prophet knew the servant v\ten he just came in,
we would en±errass Ms highness for the RDphet did not know the servant before!
Perhi^ Abu Hurayra had exaltedness and magrdficence that i^
to the Prophet about himself and his servant!

33. An imagiiiative story about charity

Muslim mentioned tiiat Abu Hurayra had said: "The prophet Muhammad (s) said: "While
a man was in the desert, he heard a

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voice in one of the clouds saying: "Go and water the farm of that man (it called him by
name)." The cloud moved and rained over the farm of that man. There was a man in the
farm flowing water with his spade. He asked him about his name. He answered with the
same name he heard in the cloud. The farmer asked the man: "Why do you ask about my
name?" He said: "I heard a voice in the cloud. It ordered the cloud to rain over your farm
and mentioned your name. Would you tell me what you do with your farm?" He said: "I
wait until my trees fruit, then I give a third of the fruits as charity." ^

TMs vvasinpossible tD hi^Dpen for it vvas against t^^ of nature. Abu Hui^^n:^
inventedit as afableintendngto referto the good results of charity. He ascribeditto the
Prophet as he used to do with his imaginative stories. So we do not have save Allah to
resort to.

34. Another fable about good results of fidelity

Al-Bukhari mentioned that Abu Hurayra had said: "The prophet Muhammad (s) said:
"An Israelite man asked someone of his people to lend him one thousand dinars. He
asked to bring his witnesses to witness of that. He said: "Allah is a sufficient witness." He
asked him to bring his guarantor. He said: "Allah is a sufficient guarantor." He gave him
the money to be repaid at a certain date. The borrower traveled by sea. After finishing his
task he tried to find a ship to come back in order to repay the money to its owner but he
did not find any. He took a piece of wood and hollowed it out. He put the one thousand
dinars with a lettBr into the piece of wood. He glazed it and came with it to the sea. He
said: "0 Allah, Y ou know tiiat I have borrowed one thousand dinars from that man. He
asked for a guarantor. I said that Allah was a sufficient guarantor and he agreed. He asked
for a witness. I said that Allah was a sufficient witness and he agreed. I tried my best to
find a ship to repay him his money but I could not. Now Y ou are my depositee." He
threw the money into the sea and left. The lender went to the sea hoping that a ship might
bring his money. He found a piece of wood in the water. He took it home as firewood.
When

1. Referto Muslim's Sahih , vol. 2, p.p. 533.

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he broke it he foimd the rnoney and the letter." ^ This tradition is txx) far avvayfrorn any
regard

Ndther the Sharia nor reason vvoddpeniittD throw one to It

would not be considered as acquittance if the money did not reach its owner. The wise
men considered this doing as foolishness or madness and the doer must be under
intendict. If this thing h^]pened to the Israelites or to another nation, the prophet
Muhammad (s) would not told of it without any comment in oider not to encourage the

believers of his umma to do like it. Anyhow it was impossible for the Prophet to say like
that but Abu Hurayra worded it like the imaginative stories and ascribed it to the Prophet
(s) just to sell his goods well.

35. A third fable about good results of gratefulness

Al-Bukari mentioned a tradition narrated by Abu Hurayra that the Prophet (s) had said:
"There were three Israelite men. One was leprous, the other was bald and the third was
blind. Allah wanted to try them. He sent an angel to them. The angel came to the leprous
one and asked him: "What do you like the best?" He said: "A nice hue and a good skin.
People disliked me." The angel patted on him and he was recovered.
He was given a nice hue and a good skin. The angel asked him: "Which of wealth do
like?" He said: "Camels." He was given a pregnant she- camel, which was about to beget.
The angel said: "Allah may bless it for you."

He came to the bald man and asked him: "What do you like the best?" he said: "Good
hair. People disliked me." The angel patted on him and he was given good hair. The angel
asked him: "Which of wealth do like?" he said: "Cows." He gave him a pregnant cow and
said to him: "Allah may bless it for you."

Then he came to the blind man and asked him: "What do you like the best?" He said: "To
have my sight again." He patted on him and Allah made him see. He asked him: "Which
of wealth do you like?" He said: "Sheep." He gave him a ewe. The she-camel, the cow
and the ewe bore. The first man had a valley of camels. The second had a valley of cows
and the third had a valley of sheep.

1. Al-Bukhari's Sahih, vol. 2, p.p. 26.

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The angel came to the leprous in a shape like the leprous' before he was recovered and
said to him: "I am a poor man. I lost everything in my travel and I have no one to help me
save Allah and you. I ask you, by Him, Who gave you the pretty hue, the good skin and
the wealth, to give me a camel to carry me in my travel." The man said that he had a lot
of expenses and refused to give him a camel. The angel said: "I think I know you. Were
you not leprous and poor and that people disliked you? Then Allah provided you with all
of these blessings." He said: "I inherited that from my forefathers." The angel said: "If
you told a he, let Allah return you to what you had been before."

He came to the bald man in a shape like his shape when he was bald and poor and asked
the same as he asked the leprous man. He gave the same answer. The angel said: "If you
told a lie, let Allah return you to what you had been before."

Then he came to the blind man in a shape like his when he was blind and poor and said to
him: "I am poor and a wayfarer. I have nothing and there is no one to help me save Allah
and you. I asked you by Him, Who gave you back your sight to give me a ewe to benefit

me in my travel." The man said: "I was blind and Allah gave me back my sight. I was
poor and Allah made me rich. Y ou can take whatever you like. By Allah, I won't prevent
you from taking anything for the sake of Allah." The angel said: "I tried you all. Allah
became pleased with you but discontented with your two friends."

This tradition was one of Abu Hurayra's textiles, which he brocaded and mottled. It
appeared as a modem imaginary play, which the actors play on their theatres nowadays.
He just wanted to show, by this tradition, the result of gratefulness and ungratefulness.

36. A fourth imaginative story about injustice

The two sheikhs mentioned a tradition narrated by Abu Hurayra that the Prophet had
said: "A woman was entered Hell because of a cat. She tied it. She neither fed it nor let it
feed on insects."

(146)

This tradition was denied by Aa'isha (the Prophet's wife). She said to Abu Hurayra: "The
believer is more honorable near Allah than to be tortured with fire because of a cat. When
you tell of the Prophet's traditions, think well how you will tell!" ^

37. A fifth imaginative one about mercy

A 1- B ukhari mentioned ^ a tradition narrated by Abu Hui^^b that the Prophet had said
'A prostitute sav\^ a dog panting at a well. Itwasabouttodieof thiisL She took off one of
her shoes, tied it with her veil and got the dog some water from the well. AUahfoigave
her sins for doing that "

38. Another one lilce the previous

Al-Bukhari mentioned a tradition by Abu Hurayra that the Prophet had said: "While
someone was walking in his way, he felt veiy thirsty. He found a well and got down to
drink some water. When he got out, he found a dog panting as if it ate the earth because
of thirst. The man got down, filled his shoe with water, caught the shoe with his mouth
and made the dog drink. He thanked Allah and Allah forgave his sins for that."^

This tradition and the pa:Bvious one came out of Abu Huiayia's imagination tD show the
good result of pity and mercy .

39. Allah forgives an excessive unbeliever

Muslim mentioned that Ma'mar had said: "Az-Zuhri said to me: "Do I tell you of two
wondrous traditions? ^ Hameed bin Abdur Rahman told me that Abu Hui^yia had said
' 'The Ftophet (s) said ' ' Someone was too excessive in committing sins. When he was

about to die, he ordered his sons: "If I die, you are to bum me, crush me and scatter me in
the sea in a windy day. If my god seizes

1. Refer ot Irshad as-Sari, vol. 7, p.p. 84.

2. Sahih,vol. 2, p.p. 150.

3. ibid. vol. 4, p.p. 36 and vol. 2, p.p. 35. s

4. Az-Zuhri had a right to be astonished at these two tradtions. All of the wise men would be astonished at
them.

me \ He wiUtDrtiimnBtD a degree that He basnet

They ddv\to: he oidered them tD do. AUah said "Give v\to: you have

taken! " The man was recovered as before his death Allah asked Mm: "Why did you do
that?" He said "I was afiaidof You, my god" Then Allah foigave his sins. Hameedtold
me, too, that Abu Huiayra had said "The Prophet said "Some woman was entered Hdl
because of acat She tied it and neither fed it nor let it feed on insects." ^

If the woman, v\to) tied the cat, was believer, as Aa'isha said, she would be more
honorable near Allah than to be tortured in Hdl because of a cat If she was unbdiever,
she would be in Hdl because of her unbelief.

As for that excessive sinful man, he did not deserve f oigiveness. He not only exceeded
the limits in committing sins along his life, but also he insisted on his unbdief even v\ten
he was about to die that he was desperate of the mercy of Allah. He thought Allah would
not be able to resurrect Mm if they burned him and scattered his ashes. So he was
unbdiever. The unbeliever would never deserve foigiveness at all.
The style of this tradition was like the style of the imaginative stories. The tradition
tended to show that man was not to be desperate of the meiiy of Allah even if he w^
excessive in comnitting sins and not to think that he wodd be safe from His tortus
if he wasbdiever. These two facts did not need to be shown by Abu Hurayra's fables.
They were confinnedcleariyty the holy Qur'an: (and despair not of Allah's mercy;
surely none despairs of Allah's mercy except the unbelieving people) 12:87 (Quran)fdo
they then feel secure from Allah's plan? But none feels secure from Allah's plan except
the people who shall perish) 7:99 (Quran). The holy Qur'an and the Sunna were far albove
this tradition and its style.

Suppose that the will of that excessive sinful man was real and was a cause for his sins to
be forgiven by Allah, the Prophet would not tell of it without any comment! He would
encourage the

1. Notice that he didn't believe that Allah was able to resurrect him after carrying out his will. So he
unbelieved of that.

2. Referto Muslim's Sahih, vol. 2, p.p. 444.

excessive sinful men of his umma to keep on their sins. This was, definitely, impossible
for the Prophet to do.

40. Allah forgives a sinful man for ever

Abu Hurayra said that the Prophet had said: "Someone committed a sin and asked Allah
to forgive him. Allah said: "My slave committed a sin and perceived that he had a god,
who forgave the sin and punished for the sin." He committed a sin again and asked Allah
to forgive him. Allah said: "My slave committed a sin and perceive that he had a god,
who forgave the sin and punished for the sin." Then he committed a sin again and asked
Allah to forgive him. Allah said: "My slave committed a sin and perceived that he had a
god, who forgive the sin and punished for the sin. Do whatever you like. I have forgiven
you." ^

This was like his pa:Bvious traditions in meaning and style. It was woven by Abu
Hurayra's hands with the thrBads of his imaginatLon to be like the stories of old
grandmothers and stoiytellers. He tended to say that f oigiveness of Allah was unlimited
This fact was cleariy proved ty the holy Qur'an, the Sunna, leason and the consensus of
the umma, in fact the consensus of all nations and religions. It was one of the necessities
of Islam and the other religions. It didn't need Abu Hurayra's fables to prove it

Allah had no leniency with any one of His creatures if he committed v\to: Allah had
prohibited He said (And if he had fabricated against Us some of the sayings, We would
certainly have seized him hy the right hand, then We would certainly have cut off his
aorta and not one of you could have withheld Us from him) 69:44-47 (Quran). After that,
how would Allah compliment this sinful man, who broke his repentance many times and
say to him: Do whatever you like. I have forgiven you? What for did this weak believer
deserve this complement of Allah that no one of the prophets, apostles or the veracious

got?

How many such stories Abu Hurayra told the tyrants of to ease their crimes and sins. He
said: "The angel of death came to a dying

1. Refer to Muslim's Sahih, vol. 2, p.p. 445.

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man He ddi't find anything (deed) good of Mm He opened his heart but he didi't find
anything init He opened his jaws andfoimdthatMs tongue vvas stuck to his jaw with the
saying of (there is no god but Allah). Allah foigave him for that" ^

One of Abu Huia^^^'s absuiditLes was his saying "The iqamafor prayer was said and the
pa:^er5 stood up in lines to off er the pa:ayer. When the Prophet stx)^
lead the prnyers, heienien±)eredthathewasinpjie." ^

Gloiy be to the Prophet! He was pure all his times. He was always with wudi'. All the

prophets were infallible and far above what this dotard raved. If what he said was
ascribed to the veracious and faithful believers, away from the prophets, it would
disgrace them, so how about the prophets?

He narrated a tradition talking about forbidding preferring the prophet Muhammad to
Moses.^ In another one he said "Whoever said that the prophet Muhan^
than YuQus bin Metti Qonah), toldalie." ^

The unmia agieed unaniniously that the p^

the prophets. ItvvasprovedbyclearevideQcesandconsideiedtobeasoneof the
necessities of Islam He nanHted that the Prophet had said "No one will be entered
Paradise by his deeds." They said "Noryou, messenger of Allah," He said "Nor I." ^

This tradition was to be thrown away because it contradicted the holy Qitfan Allah said

(Surely this is a reward for you, and your striving shall be recompensed) 76:22 (Quran).

He narrated ^ that the Prophet had said "There was no prophet sent by Allah, unless he
grazed sheep. " This tradtion was no doubt null.

1. Refer to History of Baghdad by al-Khateeb al-Baghdadi, vol. 9, p.p. 125.

2. Refer to al-Bukhari's Sahih, vol. 1, p.p. 41.

3. ibid. vol. 2, p.p. 40.

4. Al-Bukhari's Sahih, vol. 2, p.p. 82.

5. Al-Bukhari's Sahih, vol. 4, p.p. 6.

050^

And his tradtion^ that the prophet Abrahara was diojnidse^ v\tenhe

was eighty years old

He also narrated a tradition^ that Jesus (s) saw someone stealing. He said to him: "Did
you steal sometiiing." The thief said: "No, 1 didn't 1 swear by Him, the only God." Jesus
believed him and didn't believe his eyes.

Abu Hurayra narratBd that the Prophet had said: "When Allah created Adam, he patted on
his back. All human beings Allah would be creating until the Day of Resurrection fell
from Adam's back like the motes. Then Allah made between the eyes of every one of
them a shine of light Allah showed them to Adam. He asked: "Who are they, my god?"
Allah said: "They are your progeny." Adam saw someone that he admired the shine
between his eyes. He asked Allah who he was. Allah said: "He is your son David." Adam
asked: "How long did You decide his age?" Allah said: "Sixty years." Adam said: "Take
forty years from my age and add them to his age to be one hundred years." Allah said: "It
will be writtBn, sealed and never be changed." When the angel of death came to Adam to
make him die, Adam said: "There are still forty years of my age." The angel said: "Didn't
you grant them to your son David?" Adam disavowed, so his progeny disavowed too." ^

It was like his tradition ^ about Adam and Moses v\ten they angued, as if they were

fatalist and determinist. He showed that Adam overwhelmed Moses with many excuses
that didn't fit the prophets, who must be glorified.

How fond he was of the extraordinary and unusual events. In addition to what you read in
the previous pages, here are two traditions to end the chapter with:

1. Al-Bukhari's Sahih, vol. 2, p.p. 22.

2. ibid. vol. 4, p.p. 65.

3. He might inherit this adze from his forefather Noah, who had used it in making his Ark.

4. Al-Bukhari's Sahih, vol. 2, p.p. 168.

5. Refer to al-Hakim's Mustadrak, vol. 2, p.p. 325 and ath-Thahabi's Talkhees al-Mustadrak.

6. It was mentioned in Sahih of al-Bukhari, vol. 2, p.p. 163.

The first: he said that once he was with al-Ala' bin al-Hadhrami when they were sent to
Bahrain with an army of four thousand men. They set out until they reached a gulf in the
sea, which no one had gone into before them nor anyone would go into after them. Al-
Ala' grasped at the rein of his horse and walked over the water. The army followed him. I
swear by Allah that no foot of ours nor a hoof of our sumpters' became wet." ^

If tMs vvas tnie, it vvodd be naiiBtjed by eveiy on^
nien. Why vvas it naiiBted by Abu Hu^^

Thesecond hesaid 'T vvasafQicbedvviththrBeniisfortimesvv^^^
I had never beea afQicted with the same before; the death of the Prophet that I was his
companion, the MUing of Ctthrnan and the haversack." They asked "Whatwasfhe
haversack?" I said "We were with the Prophet (s) in a travel. He asked me: "Is there
anything with you?" I said "Somedabesinahaveisack." He asked me to bring it He
touched it and pr^ed He asked me to invite ten of the men. I did They ate until they
satiabed Then I invited other ten and so on untQ the v\to)le army ate from the dates. The
haversack stQl had some dates. The Prophet said to me: "Ifyouwantto take something
from the haveisack, enter your hand in it and never turn it over." I had been eating from
this haversack along the lifetime of the Prophet, Abu Bakr, Omar and Othman When
Othman was killed, the haversack was stolen. Do I tell you how much I had eaten from
that haversack? I had eaten from it more than two hunckBdwasaqs. ^

No doubt that the Prophet fed a great number of people with a little foc^

blessed days. That was one of the signs of his prophecy and mission But this trBdition

espedally was invented by Abu Hurayra to move the parties of the U

mob of

1. It was mentioned by Abu Bakr bin Muhammad al-Waleed al-Fihri at-Tartoushi, who was known as ibn
Randa. Ad-Dimyari quoted this from him in his book Hayatal-Haywan ( the life of the animals). It was
also mentioned in Istee'ab and Issaba.

2. Wasaq was a unit of measurement used by the Arabs at that time. Two hundred wasaqs were nearly
equal to thirty-five thousand kilos.

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their followers, who were still devoted to the shirt of Othman and his wife's fingers
crying and wailing. He made that to incite their favours and to beg their charity. It was
one of his amazing ways in flattering the Umayyads and requesting their favours.

What proved that it was invented by Abu Hurayra was that he dappled in this tradition
like the chameleon. He narrated this tradition in many different ways, as it was well-
known by the researchers, who inquired the books of Sunna and Hadith.^

AbuHuTHyrahadasackrontainingtM^ ItwasMsbagof

knov\dedge. He ladled out from it v\toever, v\teQev^er and however he liked He night be
oftenasked "Didyouhearthis from the Prophet (s)?" Heanswerod "No, itisfromAbu
Hurayia'ssack"^

This book would not contain all the wonders of Abu Hui^yia What we mentioned of
them was enough to be as evidence to prove v\to: we aimed ^

1. This tradition was mentioned by Ahmed bin Hanbal in two ways and by Abu Bakral-Bayhaqi in two
ways. It was mentioned by some others in different ways with a lot contradictions. Refer to ibn Katheer,
who mentioned many of tiiose contradictions in his book al-Bidaya wen -Nihaya, vol. 6, p.p. 116.

2. Refer to Al-Bukhaii's Sahih, vol. 3, p.p. 189.

HIS MUSNAD IS LIKE HIS MURSAL^

Abu Hurayra used to asaibe v\to: he heaiii of pro

Prophet as if he himself had heard them from the Pnophet diiectly without looking for any

evidence of certainty.

If you were in doubt of that would you please notice his saying: ' 'The prophet

Muharrmed (s) said to his uncle Abu Tdib: "Ssy: there is no god but Allah I will witness

it for you in the D^ of ResunectiorL" His uncle said "I am afraid that Qur^sh may

blame me for that" ^

It was certain for the all that Abu Talib had died ten years before Abu Hurayra came to
Hijaz. So how did he hear them (the Prophet and his uncle) talking to each other when he
narrated this tradition in away as if he had seen them with his eyes and heard them with
his ears?

He said: "When Allah revealed to the Prophet (And warn your nearest relations), he
stood up and said: "0 people of Quraysh, 1 don't substitute for you near Allah (in the Day
of Resurrection).^

All of the jurisprudents and scholars agreed unanimously that this Qur'anic verse was
revealed to the Prophet in the beginning of the Islamic mission and before declaring it in

Mecca, where Abu

1. Musnad: a todition that was narrated byt true well-known series of narrators. Mursal: a tradition that was
narrated by unknown narrators or without mentioning the narrators.

2. It was mentioned by Muslim in his Sahih, vol. 1, p.p. 31.

3. It was mentioned by al-Bukhari in his Sahih, vol. 2, p.p. 86, by Muslim in his Sahih and Ahmed in his
Musnand. We mentioned it in the previous chapter and commented on it

Hurayra was still worshipping his idols in Y emen. He came to Hijaz twenty years after
the revelation of this verse. He narrated this tradition as if he had been among the
attendants to see the Prophet with his eyes standing up and hear him with his ears
warning his tribe.

He said: "The Prophet prayed in his prayer saying: "0 Allah, save Salama bin Hisham,
save al-Waleed bin al-Waleed, save Ayyash bin Abu Rabee'a. Allah, save the
oppressed believers (who were held back by the polyfheists in order not to emigrate with
the others from Mecca to Medina). ^

TMsh^]pened seven years before Abu Ht^^ He

roiBted it as if he had beea vvith the Prophet v^^^

He said "Abujahlsaid "Does Muhaniniad prostrate for Ms god anx)ngy^^^
said "Yes." ^

If Abu Jahl really had said that, it vvodd have been twenty years before Abu Hui^hb
came from Yemen and became a Muslini

He narrnted it as if he had seen and heard v\tot h^]pened

Where vvas he from the con±et of ar-Rq ee' and its leader Aassim bin ThaM
v\tovvasniartyredinittotellofitasifhehadseeQevetything?^ Ith^]penedinthe
fourth year of Mjra, three years before Abu Hurayra carne to Hijaz and became a Muslim.

Any one, v\to inquired the manner of Abu Hui^n:H in narrating trBditions, would know
that he was just as v\to: we said These few tradtions were enough to

Ahmed Ameen noticed that and said about Abu Hureyra: "It seemed that he didn't nanBte

v\to: he had heard from the Prophet orily, but he narrated v\^^

others." ^

Abu Hurayra Mnisdf corifessed that When he narrated that the P^

"Whoever was inpure v\teQ it dawned, he was not to fast" Aa'isha and Um Salama

denied it He accused al-Fadhl

1. Refer to al-Bukhari's Sahih, vol. 2, p.p. 105.

2. Muslim's Sahih, vol. 2, p.p. 105.
3.Al-Bukhari^sSahih,vol.2,p.p.ll7.
4.Fajrul Islam(the dawn of Islam), p. p. 262.

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bin al- Abbas, who was dead then, ^ of sa^ngthaL HesaidthathehadheaiiiitfiDmal-
Fadhl andhadnot heaiiiit fromthe Prophet Anyhow he confessed, v\tetherit was true
orfalse, that he ascribed to the Prophet v\to: he had heairif^

If you say : v\to: of it if he ascribed to the Prophet a tiBdition that he 1^
another one?

Wesay: it does not matter, but the tiBdition must not be considered as tmetr^
unless all the series of nanatois wodd be known and proved to be tn^

That is to say the honesty of the nanator must be proved as condition for the tradtion to
be tme. The tiBdition niust not be considerod as tme one if the na^

In a woid, niany of Abu Hurayra's tiBditions were such fl^
upon. They mixed with Ms tme tiBditions that made us avoid f^^
of suspicions.

HIS PRETENSE OF ATTENDING SOME EVENTS

This man obliged us to doubt him. He pretended that he had attended some events that he
had never done.

He said: "Once I entered the house of Ruqayya, the Prophet's daughter and Othman's
wife. She had a comb in her hand. She said: "The Prophet left just a httle ago. I combed
his hair. He said to me: "How do you find Abu Abdullah (Othman)?" I said: "he is good."
He said to me: "Grace him! He is the most similar to me in morals." It was mentioned by
al- Hakim, ^ v\to said "This tradition has a true series of nanatois but untrue text,
because Ruqayya had ded in the fhiiii year of Mjra(^ v\tei:eas

Abu Hui^n:H came and became a Muslini after the h^

Afh-Thahabi mentioned this tradtion in his book Talkheess al-Mustadrak and said "It

vvas tnie with its nanBbois but its text vvas denied for Ruqa[^

battle of Badrv\Mle Abu Hurayra became a Muslini at the time of the battle of Khaybar."

1. Refer to Al-Bukhari's Sahih, vol. 1, p.p. 225.

2. Refer to his Mustadrak, vol. 4, p.p. 48.

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Abu Hurayra said "The Prophet led us in the Zuhr or Asrpa:^er andhe ended the pa:^er
after two ruk'as (instead of four). Thul-Yadayn asked Mm: "Didyou lessen the pa:^er or
foiget?"

Thd-Yad^eavvas martyred in the battle of Badr some years before Abu Hurayra
becarne a Muslini

How many times he boastBd: "We conquered Khaybar but we didn't gain gold or silver.
We gained sheep, cows, camels, wares and houses." ^

He said so although he did never participate in the battle. He became a Muslim after the
Muslims had conquered Khaybar and the battle had been finished Thus those, v\to
explained the tradition, wene cortfused v\teQ they reached his sa^ying (we conquered
Khaybar). They justified it by s^ng that Abu Hurayra had said it met^horically. He
ref ened to his Muslim fellows. ^

He said "We fought with the Prophet in Khobar. The Prophet said to a man, v\to
pretended to be a Muslim that he wodd be in Hdl. When the fight began, ^^
courageously until he had many wounds. Some men were about to doubt the Prophet's
woid The rnan suffered the pain of his wounds. He took some arrows out of his quiver
and suicided with them" ^

We have two notes about this tradition

Thefiisb he pretended that he partidpated in the batfle with the Prophet and it was
proved that he had not been there. Those, v\to) conrnented on the tradition, became
confused andjustified that Abu Hurayra said it met^horically because he came from
Yemen after the battle of Khaybar as al-Qastalani said ^

The second the man, v\toMledMnisdf, was the hypocrite Qazrnan bin al- Ha the
ally of the tribe of Zafar. He fought for the sake of fame. His case, v\Mch Abu Hurayra
mentioned, was

1. Refer to al-Bukhari's Sahih, vol. 3, p.p. 37.

2. Refer to p.p. 154, vol.8 of Irshad as-Sari and Tuhfatul Bari,which were printed together as one book.So
said As-Sindi in his comment on the tradition in the margin of al-Bukhari's sahih.

3. Al-Bukhari's Sahih, vol. 3, p.p. 34 and vol. 2, p.p. 120.

4. in his book Irshad as-Sari, vol. 6, p.p. 322.

057^

famous.^ He was Mled in tiiebattie of Uhud many years before Abu Huiayracan^
Hj az and became a Muslim. Abu Hui^n:H was uncertain about tiiereforehe
confused ev^erything.

Abu Hurayra said "I had seen seventy of the suffa's inhabitants that no one of them had a

dress on Mm" ^

Those seventy ones were all martyred in the combat of the well of Ma'ouna. The Prophet

became very sad for them. He prayed against their killers for a month. This combat took

place in the fourth year of hijra, some years before Abu Hurayra came from Y emen. So

how did he saw them? Al-Qastalani said ^ that the seventy ones, whom Abu Hurayra had

seen, were other than those. Allah is the most aware!

After inspecting and inquiring about Abu Hurayra, we found that he often narrated

prophetic traditions, which he had not heard from the Prophet (s) and often told about the
events that he had not attended or he pretended that he had attended. He might admire
something he had heard from K a'bul A hbar ^ or another one and he nanated it as if he
had heard it from the Prophet like he did in his tradition: ' 'Allah aeated Adam accoiding
to His own sh^De in sixty cubits long and sev^en cubits width" All that made the believers
avoid his trBditions.

I wonder v\^ those, v\to collected Hadith, filled their books with trBditions nanated by
this man without paying any attention to his wonders and oddities or without taking any
notice of his fabrication and invention! If you inspected the two Sahihs of al-Bukhari and
Muslini, you wodd wonder at the naivety of these two sheikhs. HeroisaneKanple
showing this fact

1. It was mentioned by al-Waqidi4bn Iss-haq4bn Hajar in his Issaba and others.This Qazman fought
courageously in the battle of Uhud against the polytheists untill it was said to the Prophet: No one of us did
as what he did. "The Prophet said: "Nevertheless, he will be in Hell. "He was wounded seriuosly. He
erected his sword on the ground, pressed his chest against it and killed himself. Refer to al-Bukhari's Sahih,
vol. 2, p.p. 101. 2. Al-Bukhari^s Sahih,vol. 2, p.p. 60.

3. in his book Irshad as- Sari, vol. 2, p.p. 220.

4. A jew later became a Muslim.

058^

Muslim mentioned in his Sahih (the ch^Dber of Abu Sufyan's virtues) a tradition nanated
by Akrimabin Ammaral-Ijli al-Yamami that the Muslims did not look at Abu Sufyan
and did not sit with him HesaidtofhePropheb "O messenger of Allah, I askyoufor
three things to grant me them." The Prophet said "Yes, I do." He said "I have the best
and the rmstbeautifd one among the Arabs, rny daughter UmHa^^ I many off her
to you." The Prophet said "Yes." He said "My son Mu'awiya, you make him a clerk for
you." The Prophet said "Yes." Hesaid "andyouordermetofightfheunbdieversasl
used to fight the Muslims." The Prophet said "Yes." ^

It was mentioned by Muslim alone v\ten he talked about the virtues of Abu Sufyan! It
was considered unanimously to be null. Abu Sufyan became a Muslim forcedly after the
conquest of Mecca Before that he was an enemy to Allah and His ^x)stle.

As for his daughter UmHabeeba, v\tose name was Ramla, she became a Muslim before
hijra. She was one of the loyal Muslims. She was among those, v\to migrated to
Abyssinia esc^ng from her father and people. The Prophet got married to her v\Mle her
father was excessive in his unbelief and excessive in his fighting against the Prophet (s) .
When Abu Sufyan heard that the Prophet had married his daughter, he said "(That
obstinate wouldn't be defeated)." He came to Medina tendng to increase the period of the
tmce with the PropheL He went to Ms daughter's house. When he wanted to sit dowri, Um
Habeeba, his dau^ter, folded the rug. He said "Do you prevent me from sitting on your
rug?" She said "Yes, I do. This is the rug of the Prophet and you aro an inpjre

1. Sahih of Muslim, vol. 2, p.p. 361. It was untrue tradition fabricated by Akrima al-Yamami as it was
confirmed by ibn Hazm.Ath-Thahabi said in his book Mizan al-Ttidal that Akrima al-Yamani fabricated a

denied tradition mentioned in Muslim's Sahih about the three things that Abu Sufyan asked the Prophet for
.Another false tradition narrated by Akrima that the Prophet has said: "Abu Bakr is the best of people. "It
was mentioned by ibn Adiy in his book al-Kamil, which was the best of books in distingushing those, who
fabricated tradition. Such was said by ath-Thahabi in his Mizan.

059^

unbeliever." Most of the historians mentioned this speech when they talked about Urn

Habeeba. ^

Thanks be tD Allah for Hs guidanre. Th^^

distinguish tiie tnitii Allah's blessing and peace be upon our prophet Muhanmad

THE FOREMUSLIMS DENY HIS TRADITIONS

People denied and disapproved the excessiveness of Abu Hurayra in narrating traditions
at his time. He exceeded all the limits and had a peculiar style that made people doubt
him and doubt his traditions. They denied the quantity and the quality of his traditions
and blamed him frankly.

He himself said: "People say that Abu Hurayra tells too many of traditions. Allah is the
judge in the hereafter. They say that why the Muhajireen and the Ansar don't tell like
what he tells... "

He confessed that both the quantity and the quality of his traditions were subject to
denying, therefore he threatened them painfully where he said: "Allah is the judge in the
hereafter." He showed at the end of this tradition that unless he was obliged according to
his legal duties, he would never tell of anything at all for they doubted him. He said: "I
swear by Allah that unless these two verses: (Surely those who conceal the clear proofs
and the guidance that We revealed after We made it clear in the Book for men, these it is
whom Allah shall curse, and those who curse shall curse them (too) Except those who
repent and amend and make manifest (the truth), these it is to whom I turn (mercifully);^
andl anitheCtft?retLiniing(tonieiiy the Mendful) werointheQur'an, I wouldnever
tell you of anything at all." ^ It was clear to prove what we said

1. Refer to an-Nawawi's Sharh, Printed in the margins of Irshad as-Sari and Tuhfatal-Bari.vol. 11, p. p. 360.
2. Qur' an, 2:159-160. 3. Mentioned by al-Bukhari and Muslim in their Sahihs.We will mention it with
comments in the text chapter insha'Allah.

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Another cleais^ one narrated by Abu Razeen^ that he said "AbuHui^yracameouttous,
beat his front with his hand and said "You S3y that Abu Hui^yra ascribes lies to the
Prophet so that you will be guided and I will go astray."

When he carre to Iraq with Mu'awiya and saw the big crowd, v^

kndt on Ms knees and began to beat Ms baldhead to draw thdr attention. When fc^

gathered around Mm, he said "O people of Iraq do you pretend that I ascribe lies to the

Prophet tjo bum myself in Hell?... and he began to abuse Imam All to flatter the
Umayyads. ^

What sufficed this concern that those, v\to denied his traditions and aiticized Mm, were
of the great conpanions. Ahmed Ameen said ^ about Abu Hui^T:a: ' 'The conpanions
often criticized him for his excessiveness in narrating prophetic traditions and doubted
him (to be a liar) accoiding to v\to: Muslim mentioned in his Sahih ' ' Then he mentioned
two traditions from Muslim's Sahih showing criticizing and doubting Mm.

Mustafa Sadiq ar-Rafi'd said in tMs concern: "The most in narrating traditions among the
conpamons was Abu Hurayia His conpaMonsMp with the Prophet was three years oMy,
therefore Omar, Ofhmari, Ali and Aa'isha denied Ms traditions and doubted Mm He was
the fiist nanator in the Mstoiy of Islam to be doubted (accused of fabricating) . Aa'isha
was the most extreme of those, v\to denied Ms traditions." ^
An-Nazzamsaid "Omar, Ofhman, Ali andAa'ishaconsidredAbuHuiayraasliar."^

Ibn Qutayba said "An-Nazzam criticized Abu Hurayra by being accused of lying by
Omar, Ofhmari, Ali and Aa'isha that Abu Hurayra had acconpaMed the Prophet for three
years oMy but he narrated from Mm so much many tradtions, v\Mch were more than

1. Muslim's Sahih, vol.2, p.p. 217. 2. Refer to an-Nahj al-Hammedi by Abuja'far al-Iskafi,vol.l,p.p.359. 3.
in his book Fajmllslam, p.p. 262. 4. Refer to his book Adab al-Arab,vol.l, p.p. 282. 5. Refer to Ta'weel
Mukhtalif al-Hadithj by ibn Qutayyba, p.p. 27. 6. Ta weel Mukhtalif al-Hadith, p.p. 48.

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what had been narrated by any of the fiist and previous comf^
and denied Ms excessiveness. ^ They said "How did you alone hear all of that? Who
heard it with you?' ' Aa'isha was the most extreme in denying Ms traditions for she
remained alive for a long time, v\tere Abu Hurayra told of Ms traditions. Omar also was
very extrone against the excessive nanatois or those, v\to told of legal verdicts without
any evidence. . .to the end of Ms saying v\Mch confirmed v\to: an- Nazzam had said He
did so forcedly and in spite of Mm for rightness always spoke justly and obstinately!

Asforv\to:ibnQutayba^ pretended fhab ''the conpaMons gave in v\ten Abu Hurayra
told them about Ms special rank near the Prophet", it was nonsense and vain The great
conpaMonslmew Mm wdl and dd not need any one to introduce Mm to fheni If they
had a Mt of respect towards Mm, they would never accuse Mm and consider Mm as liar.
You noticed Ms saying^ that he fell to the ground faintingly (during the reign of the
Prophet) between tiie minbar and the room. The comers put their feet on his neck
thinking that he was mad. Did that fit respect and honor?

In brief: it was certain that all the great veracious companions doubted him and denied
his sayings. But when they went to the better world and those, who came after them,
decided that the companions all in all were just and fair and they forbade criticizing them.
They made that as legal verdict of the Sharia and hence they imprisoned the minds,
gouged out the eyes, put porches on the hearts and deafen tiie ears. People became (Deaf,

dumb (and) blind, so they will not turn back) 2:18 (Quran).

Gloiy be to the infallible imams where they put the companions in their suitable places,
which they themselves had already been in.

1. Ibn Qutayba wanted to refute an-Nazzam, but unknowingly he confirmed his saying and added to the hst
of deniers all the first companions

2. in his book Ta'weel Mukhtalif al-Hadith, p.p. 50.

3. At the beginings of this book.

4. Ahmed Ameen said in his book Fajrul Islam, p.p. 259: "It seemed that the companions themselves
criticized each other and preferred one to the other at the time.If someone narrated a tradition,he would be
asked for the

(162)

So thdr thought about Abu Hui^^t:h was not different from the thought of All, Omar,
Othman and Aa'isha The Shias, since the age of Imam All until nowadays, kept to the
same wsy of their imams.

All of the Mu'tazilites might have the same point of view. Imam Abu Jafar al-Iskafi said
^ ' Abu Hui^^n:a was infected in his mind according to our sheikhs. His traditions were
dis^]provedbythem. Ctoce Omar beat him and said to hirn: "You exceeded in your
traditions. You mightbealiarascribinglies to the Prophet" Sufyanath-Thawri narrated
a tradition from Mansoor that Ibrahim at-Tsymi had said ' 'They ddn't depend upon Abu
Hurayra's traditions except those tradtions, v\Mch were about Paradse and Hdl. ' '

AbuOssamananatedatradtionthatal-A'mashhadsaid "Ibrahimwas trusty in nanating
tradtion I used to showhimv\toeverI heard of tradtions. One day I brou^t him some
tradtions nanated by Abu Salih from Abu Hurayia He said to me: "Let me aw^ from
AbuHurayra! Theyleftmany of his tradtions aside." It was mentioned that Imam Ali
had said ' 'The most untmthful one (or he said of the alive), v\to) ascribes lies to the
Prophet is Abu Huiayra ad-Doussi." Abu Yousuf mentioned that he had said to Abu
Haneefa: "Some prophetic tradtions that reach us, contradct our analogy. What do we do
with them?" He said "If they were narrated by trusty people, we would depend upon
them and leave our points of view aside." I said ' 'What do say about Abu Bakr and
Omar?" He said "They were trusty." I said "Ali and Othman?" He said "So were they."
When he saw me mentioning the conpanions, he said ' 'All of the conpanions were fair
and trusty except some ones." He mentioned some, among them were AbuHurayra and
Anass bin Malik

Imam Abu Haneefa and his conpanions left Abu Hurayra's tradtion aside if it would
contradct their analogy as they dd with his

evidence.Once Abu Hurayra narrated a tradition, which ibn Abbas denied and he narrated another tradition
that AaMsha denied. Fatima bint Q ays narrated a tradition from her husband that Omar denied and said:" Do
we leave our god's book and our Prophet's Sunna for a woman's saying? W e don't know if it is true or
false ,she memorizes or forgets! Aa'isha also denied it and said to Fatima:"Don'tyou fear Allah. "There
werte many cases of the like.
1. Sharh an-Nahj-Hameedi, vol.1, p.p. 360.

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tradition about the (missrat) . ^ Abu Hui^^n:^ narrabed that the Prophet had said "Don't
confine milk in your sheep or camels' udders. He, v\to buys them, will have the choice
after he milks thera dther to keep thera if he accepts or i^^
certain measure (about three kilos) of dates."

They didn't pay any attention to this tradition and said "Abu Hurayra was not a
jurisprudent and his tradition contradcted our analogy conplebely. Milking the animal
was to be considered as trespassing the other's right v\Mch must be conpensated with the
like or the value, butfhatmeasureof dates would not be one of them. ^

We knew that Abu Haneefa and his conpanions thought that the pr^er would be invalid
by any kind of speech, v\Mch wasnot apart of fhepr^erv\toherby forgetting,
unknowing or ftinking that the pr^er was finished The Hanafitejurispmdence was clear
about this matter. So was the fhougfit of Sufyan ath-Thawri. Hence the tradtion of Abu
Hui^t:h had no value among them, v\ten he said that once the Prophet had forgotten and
ended the pr^er after two ruk'as instead of four then he left Ms oratory and entered
room. When he came back, it was said to Mm: "Did you lessen the pr^er or dd you
forget?" He said "The pr^er wasn't lessened and I ddn't forget" They said "Yes, you
dd'' And after an argument between Mm and them, he believed them and conpleted Ms
pr^er with two other ruk'as. Then he offered the prostrate of the forgetting. According to
this tradtion, Malik, ash-Shafi'ei, Ahmed and al-Awza'ei gave a fatwa that talking (some
speechfhatwasnotapartof the pr^er) by someone, v\^o forgot that he had been
offering the pr^er or he thought that he had ended the pr^er, would not invalidate it
But Abu HaMf a, v\to ddn't pay any attention to Abu Hurayra's tradtion, said that talking
during the prnyer would make it invalid ^

1 . A cow, a ewe or a she- camel that was not milked for some days to let the milk remain in the udders in
order to deceive the buyer that it gave a lot of milk.

2. Refer to Fajr al-Islam by Ahmed Ameen, p.p. 236.

3. Refer to an-Nawawi's Sharh Sahih Muslim, vol. 4, p.p. 234.

Let us conclude this ch^Dter with some events h^]pened between Abu Hurayra and some
of the conpanions showing you how they regarded him.

Abu Hui^t:h said "When my tradtion was mentioned to Omar, he called forme and
said "Wereyouwifhusfhatday v\ten we were in the house of that ( I said "Yes,

Iwas, v\teQfhePrc)phetsaid "Whoever ascribed to rne an untrue tradtion, his place
would definitely be in Hell. ' '

This proved that he neither told of tradtions in the presence of Omar, nor he was one of
those, v\tom Omar saw and heard narrating tradtions. In fact Omar had heard his
tradtion fiDm the people and he accused him of lying. He called for him and wamed him

from Hell if he would lie.

One day Omar rebuked him by saying: ^ "EitheryouleaveriaiiBtLrigtraditLorisorl will
expd you Id the land of Douss ^ or the land of monkeys."

One day Omar became very angiy with Mmfor his eKcessiveness in nannting prophetic
traditions. HebeatMmwithMsstickandiebutedMmby s^ng: "You exceeded with
your traditions and I think you ascribed false traditions to the Prophet (s)."

Ctaiar deposed Mm from the emirate of Bahrain after he liad beat^

him He got back from Mm ten thousand dinars to the treasury. He rebuked Mm with

tEniblewoids.

During the reign of the Prophet (s), Omar beat Mm until he fell on Ms back to the ground

4

When Imam Ali had heard Abu Hurayra's traditions, he said ' 'The most lying of people,
(or he said) of the alive people about the Prophet is Abu Hurayraad-Doussi."

Abu Hurayra often said "My intimate told me" "I saw my intimate" "My intimate, the
Prophet, said to me". Ali heard of that

1. it was mentioned by Musnad in his Musnad and by ibn Hajr in his Issaba.

2. Refer to Kanzul Ommal by Ibn Asakir, vol. 5, p.p. 239.

3. The birthplace of Abu Hurayra.

4. Muslim's Sahih, vol. 1, p.p. 34.

065^

He said to Abu Hurayia: "When was the Prophet your intimate, Abu Hui^ra?" ImamAli
denied Abu Hurayra's saying because he distrusted Mni ^ Ali definitely was right for he
(is with the Qur'an and the Qur'an is with Ali. They won't separate until they come to the
Prophet's pond in the Day of Resurrection) . ^ Ali is with the rightness and the rightness is
with Ali. It turns with him however he turns. ^

Aa'isha called for Abu Hurayra after she had heard his traditions. She said to him: "What
were tiiose traditions, which we heard tiiat you told of about the Prophet? Did you hear
otiier tiian what we heard or did you see other tiian what we saw?" He said: "Motiier, the
mirror and the kohl made you busy away from the prophet" ^

Abu Hurayra narrated a tradition saying tiiat woman, dog and donkey ^ invalidate the
pr^er. Aa'isha denied that and said "I saw the Prophet offering the pr^er v\Mle I was
cross between him and the kiblali"

He nannted a trBdition that the Prophet had foriidden to walk with on^

Aa'isha heard that, she walked with one shoe and said that she would contrBdict Abu

Hui^n:a

He narrated that: "Whoever was impure when it dawned, he was not to fast." When
Aa'isha and Hafsa ^ denied that, he unsaid his

1. Ibn Qutayba said that in his book Ta'weel Mukhtalif al-Hadith, p.p. 52.

2. Mentioned by al-Hakim in his Mustadrak, at-Tabari in his Awsat and by ibn Asakir in his Kanzul
Ommal, vol. 6, p.p. 153.

3. Refer to Kanzul Ommal, vol. 6, p.p. 157.

4. Refer to al-Hakim's Mustadrak, vol. 3, p.p. 509 and ath-Thahabi's Talkhees al-Mustadrak. Of course
Aa'isha refused his excuse.

5. If they were in front of someone during offering the prayer (according to Abu Hurayra).

6. It was so mentioned in Ta'week Mukhtalif al-Hadith, but it was Aa'isha and Um Salama, who denied this
tradition.

(166)

sa^ng and excused that he hadnt heaid it from the I^
al-Fadhl bin al- Abbas, vAio was dead then. ^

Cto(x two men came tD Aa'isha and said ' Abu Hiii:^5n:Hnaiiated that the Prophet had
said "Evil omen is biit in women and sunpbers." Aa'isha 1^^
"I swear by Him, Who revealed the Qur'an to Abul Qassim (Muhanrnad) that he, v\to
told of this tradition, was a liar." ^

One day he sat beside the room of Aa'isha nanating traditions about the Prophet She was

busy Verifying Allah

When she finished, she said "How wonder it is! Abu Hurayra sits beside my room

ascribing traditions to the Prophet and making me hear that I was busy Verifying Allah

If I got Mm, I would refute his traditions." ^

He narrated that the Prophet had said "Whenever one of you wakes up from sleep, let

him wash his hands. He doesn't lmowv\tere Ms hands were in the ni^^ Aa'isha deMed

that ^ and said "How do we do with the (mihrass) ?"^

He narrated that the Prophet had said "Whoever canies a coffin, hastodo wudu'." Ibn

Abbas deMed it and said "Canying dry pieces of wood doesn't require wudu'."^

Abdullah Mn Omar narrated a tradition saying ' 'The Prophet oidered to kill the dogs

except the hunting-dogs and the cattle-dogs." They said to ibn Omar that Abu Hurayra

had added the fam>dogs. He didn't care for that and said "Abu Hurayra has a farm" He

accused Mm of adding the fam>dog to the Prophet's tradition in oider to keep Ms dog and

farm^

1. These three traditions (about woman, dog and donkey, walking in one shoe and this one) were mentioned
in Ta'weel Mukhtalif and Hadith by ibn Qutayba, p.p. 27.

2. Ta'weel Mukhtalif al-Hadith, p.p. 126.

3. Referto Muslim's Sahih, vol. 2, p.p. 358 and 538.

4. Referto Fajrul Islam by Ahmed Ameen, p.p. 259. Aa'isha denied his tradition because she did'nt trust
him but her excuse about the (mihrass) was not logical.

5. A big hollow rock was filled with water for wash. It was very heavy.

6. It was mentioned by Ahmed Ameen in his book Fajrul Islam, p.p. 259.

7. Referto Muslim's Sahih, vol. 1, p.p. 625.

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Abu Hurayra narratBd that the Prophet had said: "Whoever keeps a dog other than a
hunting- dog, a catfle-dog or a farm- dog, Allah will take off one carat a day from his
merits." When they mentioned Abu Hurayra's saying to ibn Omar, he said: "May Allah
have mercy upon Abu Hurayra. He had a farm." He accused him of adding that to the
tradition for the sake of his benefit. Salim bin Abdullah bin Omar accused him of that,
too, in a tradition mentioned by Muslim. ^

IbQ Omar didn't believe Abu Hui^^n:H's tradition of the hedgehog and he still doubbed
about it

When ibn Omar heard Abu Hurayra nannting: ' 'Whoever followed a funeral, would have
a carat of merit", he didn't believe him and said that Abu Hura^n^ had exceeded with his
traditions. He sent someone to Aa'isha asking her about it When she confirmed the
tradition, then he believed it^

When Aamir bin Shurayh bin Hard heard Abu Hurayra narrating: ' 'Whoever likes to meet
Allah, Allah likes meeting him and v\toever hates to meet Allah, Allah hates meeting
Mm", he didn't believe him until he asked Aa'isha She narrated it and explained it to Mm.

3

If we mentioned all the cases, in v\Mch the compamons had denied Abu Hui^5n:H's
trBditioris and lefuted then; we would waste our time, but that would suffice to prove
^Nhst we wanted to say. It was enough that Omar, Othman, Ali and Aa'isha denied Ms
traditions and refuted them. It was decided by the Islamic jurisprudence to prefer
criticising (a conpaMon) to justifying (v\to: he was accused of) v\ten there was an
oppositiorL But in this case there was no opposition at all because passion alone did not
oppose the denying of those great people.

1. in his Sahih, vol. 1, p.p. 626.

2. Muslim's Sahih, vol. 1, p.p. 349-, Al-Hakim in his Mustadrak, vol. 3, p.p. 510 mentioned something like
that.

3. Muslim's Sahih, vol. 2, p.p. 422.

As to regard the companions all in all as truthful and fair, there was no evidence proving
that The conpanions themselves knew nothing about that If we supposed so, it would be
^plied to the unknown ones and not to v\tom Omar, Othman, Ali and Aa'isha
considered as liar and having many defects, which was confirmed by many evidences.

We, the SMa, have a moderate thought about the conpardons, v\Mch we explained in
details in our book (Answers of MusaJarBllah). Whoever wants to know about that, let
refer to it

HIS PROTEST AGAINST HIS ACCUSERS

Abu Hurayra protested against those, who accused him of excessiveness in narrating
traditions by saying: ^ "They say that Abu Hui^yra narrates too much many traditions!
Allah is our judge in the Day of Resurrection! They say v\^ the Muhgiieen and the
Ansar do not nanate (prophetic traditions) so much as he does. My brothers of the
Muhgiieen vverebusy dedinginfheniarkets and ny brothers of the Ansar were busy
woiking in fhdr gardens (of date-palms), v\Mle I was a poor man keeping to the Prophet
forfeed So I was attendant v\ten they were absent and I percdvedv\^^

Once the Prophet said 'If one of you spreads his diess until I firishiiy speech then he
joins it to his chest, he will nev^er foiget anything of my sayings at all. I spread my
garment v\Mch I had no cloths on me other than; until the Prophet (s) finished his speech
fheni joineditto my chest I swear ty Hm, v\to had sent his Prophet with the rightness,
that I never foigot anything of his sayings until this day. By Allah, unless fheie were two
verses in the Qur'anfSiire/j/ those who conceal the clear proofs and the guidance that We
revealed after We made it clear in the Book for men, these it is whom Allah shall curse,
and those who curse shall curse them (too) Except those who repent and amend and
make manifest (the truth), these it is to whom I turn (mercifully); and I am the

1. It was mentioned by al-Bukhari in his Sahih, vol. 2, p.p. 34. Muslim in his Sahih, Ahmed in his Musnad,
vol. 2 and all of those collected Hadith.

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Oft? returning (to mercy), the Merciful) (Quian^ I would never tell you of anything.

WhateverAbu Huiayrabecarne wealthier, he becarnenx)re Hewantedto

convince his accusers, v\to accused him of the quantity and the quality of his traditions
so he saidfhis tradtion to defend Minsdf and to protest against fhen^ but v\to: a trivial
protest he made! In fact he, unknowin^y, gave Ms opponents evidence against himself,
v\Mch proved that v\to: they ascribed to Mm was t^ I swear ty the honor of
trufhfdness and the Mghness of the veradous that I have not seen ^^
f abricatois did, a tradition colder or farther away from the truth than this one. I wouldn't
mention it or talk about it, unless the two sheikhs and their likes mentioned it in their
(SaMhs) h^]pily and woisMpin^y to their thought about the compaMons. They
contradicted by that the mtional and traditional evidences and contradicted the thoughts
of the gieat fiist Muslims. ^ We have some notes about the invalidity of tMs tradition:

Firstly: Abu Hurayra pretended that the Muhajireen were away from the Prophet because
they were busy of dealing in the markets and the Ansar were busy working in their
gardens. He drove all the first Muslims of Muhajireen and Ansar with one stick. Was
there any value for his saying that all the Muhajireen were busy of dealings in the
markets after the saying of Allah: (Men whom neither merchandise nor selling diverts
from the remembrance ofAllah)^ ? Did v\to: contradicted the holy Qur'an deserve but to
be thrown off? And v\to was Abu Hurayra to be attendant v\Mle the close conpaMons of
the PrDphet were away from Mm (s)? And that he memorized v\Mle they foigot? He said

that full-mouthedly without shame or fear for he said that at the time of Mu'awiya, where
there were no Omar, Othman, Ah, Talha, az-Zubayar, Salman, Ammar, al-Miqdade, Abu
Zarr, or the likes. (A grievous word it is that comes out of their mouths; they speak
nothing but a

l.Qur'an, 2:159 -160.

2. A proverb.

3. Refer to our book Tuhfatul Muhadditheen.

4. Qur'an, 24:37.

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lie).^ How far his woid was from the truth! All people knew the position of Ali to the
Prophet, the close relationship and the special respect. He put him in his 1^ v\ten he was
acMd, embraced him to his chest, his pure flesh touched his flesh, smeltlimhis
fragrance, chewed the bite and put it in his moufti

He never find a lie in a S3^ng of his nor a fault in a deed of his. Allah had j oined to the
Prophet (s) the greatest of His angels sincehe was weanling to take him into the w^s of
noUlities and highest morals of the woild Ali followed the Prophet as a young weaned
camel following his mother. The Prophet raised for Ali a banner of morals every day. He
oidered Ali to imitate him Ali was with the Prophet (with the great Khadij a, the
Prophet's wife) in the cave of Hana' seeing the light of Gabriel and his mission and
smelling the fragrance of the prophecy. After that he became the gate of the Prophet's
townof knov\dedge, fhebestjudgeof fheumma, the bag of the Prophet's secrets, his
guardian, the inheritor of his rule, the dispdler of his grief, the most brilliant of his
conpanions and v\to had the knov\dedge of the Book. After all that, did Ali foiget of the
Sunnav\to: Abu Hurayra had kept, ordidhekeepasecretv\to:AbuHurayra
announced? (Glory be to Thee! this is a great calumny) 24:16 (Quran).

In fact, just a few of the Muhajireen were busy of dealing in the markets. Why didn't
those, who had nothing to do with trade or dealing like Abu Zarr, al-Miqdad, Ammar,
and the seventy of Abu Hurayra's companions in the suffa, who didn't have cloths to
cover their naked bodies except a piece of cloth tied around their necks... as he himself
described them, narrated so much many traditions like him? In fact all of their traditions
together were less than his.

So were the Ansar. Not all of them had gardens and properties as Abu Hurayra pretended.
One of those, who did not have any property, was Salman al-Farisi, whom the Prophet
had said about: "Salman is one of us, the family of the Prophet." He also said: "If religion
was on the Pleiades, Salman would get it." Aa'isha said: "Salman had a meeting with the
Prophet every night that he sat with him more than we did." Ali said: "Salman al-Farisi is
like the sage

l.Qur'an, 18:5.

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Luqman. He has known the knowledge of the first ages and the coming ages. He is a sea
of knowledge that won't drain off." Ka'bul Ahbar said: "Salman is filled up with
knowledge and wisdom." This was besides other virtues mentioned about him. People
knew well that Abu Ayyoub al-Ansari lived in subsistence that nothing took him away
from knowledge and worship. So were Abu Sa'eed al-Khudary, Abu Fudhala al-Ansari
and the other great jurisprudents of the Ansar.

The Prophet did not spend his time in disorder and confusion. He arranged his times, day
and night according to the tasks required at that time. He definitely specified a certain
time for lecturing and teaching the Muslims about their religion and life, which would
never contradict their times of work and labor or dealing in the markets. The Muhajireen
and the Ansar adhered to these honored meeting of the Prophet and were more careful of
knowing and learning than what the dotards raved.

Secondly: if what Abu Hurayra pretended that the Prophet (s) had said to his
companions: "If any one of you spreads his dress until I finish my speech and then joins it
to his chest, he will never forget anything of my saying at all" was true, all the
companions would contend to do that. They would obtain a great virtue without striving
and gain the eternal knowledge without spending money. So what frustrated them to win
that and what prevented them to spread their dresses for that? How would they lose this
great opportunity? Were they so trivial to renounce what the Prophet invited tiiem for?
Certainly not! They were his sincere companions, who strove to obey him whatever he
said.

Thirdly: if what Abu Hurayra had said was true, the companions would extremely regret
what they lost of that great virtue and copious knowledge. Their great sorrow about what
they missed by not spreading their dresses in front of the Prophet, which was without any
cost or tire, would spread among people and be mentioned in the books and that they
would blame each other about their bad choice in leaving that important thing. At least
they would envy Abu Hurayra, who had one dress only where they put on two or three, to
win that virtue alone. There was nothing of that at all. Abu Hurayra had taken out this
tradition from his own bag.

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Fourthly: if what Abu Hurayra had told of was true, it would be narrated by the other
companions, whom the Prophet had invited for that. In fact, if it was so, the companions
would consider it as one of the signs of the prophecy and as evidence of the religion. It
would be famous like the sun in the midday. It seemed that the sun of Abu Hurayra shone
in the midnight where people were sleeping, therefore no one else than him told of it!

Fifthly: there were differences between his traditions about this stoiy. One time he said
as narrated by al- A 'raj : ^ "One d^ the Prophet said Id his conpanions: "If any one of you
spreads his dress until I firdshmy speech and then he gathers it to his chest, he will never
foiget anything of ny speech" I spread nyganiientv\Mch I had no dress on nie other
than, until the Prophet (s) finished his speech I gatheredit tD my chest I swear by Him,

who had sent the Prophet with the lightness, that I never forgot anything of that saying of
the Prophet."

Another time he said, as narrated by al-Maqbari: ^ "I said "O messenger of Allah, I
sonietiiiiesfoigetv\to:Ihearfn)myoiL'' He said "Spa:Badyoiird:BSs!" He ladled with his
hands (lmov\dedge and put into the drBSs) thenhesaid "Gsiher it Id your chest" I dd I
dd never foiget anything after that at all. ' '

Youseefhatfhestoiy accoidingtofhefiisttiBdtionnanB^ was between the

Prophet and his conpardons and that it was the Prophet, v\to invited them to spread fhdr
drosses fearing for them from forgetting, v\teroas, according to the second tradtion
nanHbed by al-Mac^Dari, it was just between Abu Hui^n:H and the

1. Refer to al-Bukhari's Sahih, vol. 2, p.p. 34 and Muslim's Sahih, vol. 2, p.p. 375. AlBukhari mentioned in
his Sahih, vol. 2, p.p. 1 a tradition narrated by Sa'eed bin al-Musayyab from Abu Salama that Abu Hurayra
had said: "The prophet said in one of his traditions: " No one of you will spread his dress until I finish this
speech and then to join it to his chest, unless he perceives all what I say." I spread a garment I had on me
until he finished he speech. Then i gathered it to my chest. I never forgot anything of that speech.

2. Refer to al-Bukhari's Sahih, vol. 1, p.p. 24.

Prophet and that Abu Hui^^t:h asked the Prophet conplaining his f oigetting.

The fiist tradtion, v\Mch was narrated loy al-A'i^, showed that (not foigetting) concerned
the Prophet's speech in that certain time only for he said (that saying of the Prophet),
wheroas in the second tradtion narrated ty al-Mac^Dari, he generalized That was to say
he would not foiget anything at all. Hesaid ''IddneverfoigetanythingaftErfhatatall.''
Those, v\to explained these tradtions became confused and ddn't know how to justify
that until ibnHgardedded in Ms book that this case h^^ ^ onetimenot

forgetting concerned that certain saying of the Prophet and the other time not forgetting
concerned the all, whether the previous or the following sayings of the Prophet (s). ^

Muslim mentioned^ it in a fhiiiiw^ narrated by Yunus from ibndMusayyabti^

Hurayrahadsaid ^.T never foigot after that day, v\toEver the Proph

This tradtion was more general than al-A'ig 's tradtion and more adequate than al-

Mac^Dari's.

IbnSa'dinhisTabaqat^ rneationed a tradtion narrated tyAnx bin MaiiJ^
Rahman al-JundfhatAbu Hurayrahadsaid "The Prophet asked me to spread ny dross.
I dd Hetoldmeall the day. Then I gathered my dross to my abdomen I ddn't foiget
anything of v\to: he had told me of." His saying all the day was not mentioned in the
other tradtions except in this one nanabed by al-Jund.

Abu Ya'la mentioned it narrated ty Abu Salama in a way dfferent from all the ways of

this tradtion He narrated that Abu Hurayra had gone to visit the Prophet v\^^

He greeted the Prophet vMle the Prophet was leaning on All's chest and All's hand was

on the Prophet's chest embracing him and the Prophet's

1. Refer to Irshad as-Sari by al-Qastalani, vol. 1, p.p. 380.

2. If this case happened one time rather than two or more, it would spread like the light. So why did the
companions take no notice of it that no one of them narrated it except Abu Hurayra?

3. In his Sahih, vol. 2, p.p. 358.

4. vol. 4, p.p. 565.

legs were extended. The Prophet said: "0 Abu Hurayra, approach to me." He approached.
Then the Prophet said to him: "Approach to me." He approached. Then he said to him:
"Approach to me." He approached until his fingers touched the Prophet's fingers. The
Prophet asked him to sit down. He sat down. The Prophet said to him: "Approach the end
of your dress to me." Abu Hurayra spread his dress and approached it to tiie Prophet. The
Prophet said to him: "0 Abu Hurayra, I recommend you of some practices that you are
not to leave as long as you live; you are to bathe in the morning of every Friday, not to
talk nonsense, not to play vainly, to fast three days of every month because it equals
fasting the age, and the Fajr prayer, don't leave it even if you pray all the night because it
is full of merits." He said that thrice. Then he asked him to gather his dress to himself. He
gathered his dress to his chest. ^

Abu Ya'lanieQtLonedatrBditLonriaiiBtje^ that Abu Hui^^T:ahad

said "I complained Id the Prophet my weak memorizatiorL He said Id me: "Open your
gannent" I opened it Then he said "Join it to your chest" I dd After that I dd never
foiget any tradition"

Abu Ya'la mentioned a tradtion narrated ty Yunus bin Obayd from al- Hassan al-Basri
that Abu Hurayrahad said "The Prophet said "Who will take fromme a woid, two or
throe and wr^ them with his dross to learn them and teach them to the others?" I sproad
my dross in front of him v\Mle he was talking then I gatherod it I hope that I dd not
f oiget a woid of v\tot he had said

Ahmed mentioned a tradtion, somehow like that, narrated ty al- Mubarak bin Fudhala
from Abu Hurayia

Abu Na'eem mentioned ^ a tradtion narrated by Abdullah bin Abu Yahya from Sa'eed
bin Abu Hind from Abu Hurayra that the Prophet had said to Mm: "O Abu Hurayia, you
don't ask me about the booties, v\Mch your friends ask me about!" I said "I askyouto
teach me what Allah has taught you" I took off niy gannent and sproad it between him
andme. Thelicewerocroepingonit He told

1. Refer to ibn Hajr's Issaba, ( Abu Hurayra's biography).

2. In his book Hilyatu Awliya', p.p. 381.

(175)

me until I perodved his speech He said to me: "Join it to you" After that I ddn't foiget a
letter from v\tot he had told me of . "

Whoever inspected this tradition in his different ways of narration would find it different
in words and meanings. Its words or meanings were different and they contradicted each
other for certainly it was vain. Thanks be to Allah for that.

Sixthly: he said: "I spread my garment, which I had no dress on me other than." This
showed that his private parts would appear. Al-Qastalani and Zakariyya al-Ansari
interpreted his saying in order to find an excuse for him. They said that he had spread
some of his garment in order that his private parts no to be seen.

Seventhly: this stoiy looked like the fables. Glory be to Allah! He would not let this
raving be mixed witii the miracles of the Prophet. No one of the rational and wise people
would believe this nonsense. The miracles of the Prophet (s) dazzled the brilliant and
defeated the tyrants by the good method and moderate way of them (the miracles).

The Prophet patted on All's chest and said, when he sent him to Y emen as judge: "0
Allah, guide his heart and direct his tongue." Ali said: "I swear by Allah that I never
doubted in any judgment (I made) between any two persons after that."

When the Qur'anic verse (So that We may make it a reminder to you, and that the heeding
ear might retain it)^ was revealed Id the Prophet (s), he said addressing All: "I asked
Allah tD make it your ear." ^ Ali said "I ddnt foigetanytMng after that though 1 1^^
foigotten before that"

The Prophet said ^ in the day of (the battle of) Khaybar v\ten he gave the banner to Ali:
"O Allah, save him from hot and cold" Ali said "AfterthatI didn't suffer hot or cold"
He put on light cloths in

l.Qur'an, 69:12.

2. It was mentioned by az-Zamakhashari in his Kashshaf, ath-Tha'labi in his Tafseer, ar-Razi and others.

3. It was mentioned by Ahmed bin Hanbal in his Musnad, ibn Abu Shayba and ibn Jareej . Refer to
Muntakhab Kanzul Ommal, vol. 5, p.p. 44.

076^

the vvinter and heavy cloths in the sunmier to prove and draw atteatio
Prophet's miracle.

When Jabir complained to the Prophet that his father was in debt, the Prophet went with
him to his throshing-floor. He walked around the he^ of the fnits and prated Allah and
invoked His blessing He sat near it The oeditois came and took their debts from that
he^. What remained from the he^ sufficed Jabir and his family? When the Prophet (s)
wanted to do someone a favour, he pr^ed Allah for him and v\ten he wanted to hurt
someone (v\to deserved that), he pr^ed Allah against him as he did with Mu'awiya He
said "Let Allah not satiate his stomach!" Sodidhewithal-HakambinAbul Aass. Butno
one darod to say that the Prophet ddsometMng of v\to: Abu Hui^TBto^ Because his
wisdom, v\Mch lighted the way for the deviatB sights and paved it with the signs of
guidance, was far above that

(177)

A LOOK AT HIS VIRTUES

We traced the traditions talking about the virtues of Abu Hurayra and we found that the
only source of them, in the most cases, was Abu Hurayra himself.

Ibn Abdul Birr said in his book al-Isstee'ab: 'Abu Hurayra became a Muslin in the year
of (the battle of) Khaybar. He participated in the battle with the Prophet. Then he kept to
the Prophet caring for knowledge. He was content of no more than his feed. His hand was
in the Prophet's hand. He went with him wherever he went. He was the most of the
companions in memorizing the Prophet's traditions. He attended with the Prophet what
the Muhajireen and the Ansar didn't attend because the Muhajireen were busy trading and
the Ansar were busy working in their gardens. The Prophet witnessed that he (Abu
Hurayra) paid much attention to knowledge and Hadith. Once he said to the Prophet: "I
hear much from you and I am afraid that I may forget some." The Prophet asked him to
spread his dress. He did. The Prophet ladled (!) into his dress and asked him to join it to
him. Abu Hurayra said: "I joined it to myself. I never forgot anything after that at all."

These virtues were quoted from Abu Hurayra's own traditions, in which he talked about
himself. We didn't find any source for these virtues save Abu Hurayra himself. The same
was as to the other virtues ascribed to him undeservedly.

His becoming Muslim in the year of Khaybar was true because it was told by others than
him, but that he had participated in the battle with the Prophet, was not told of by any one
except him.

A s for what he said that he kept to the Prophet for the sake of knowledge and learning for
nothing other than to satiate his

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stomach, his hand was in the Prophet's hand and he went with him wherever he went, all
of these things were pretended by him where he said: "I came to Medina while the
Prophet was in Khaybar. I was more than thirty years old then. I kept to him until he died.
I went with him to his wives' houses. ^ I served Mm, fought vvithMni and perforrned the
hgj ^ with him I was the most aware of his tradtions. By Allah, some of conpanions,
v\to had accompanied the Prophet long before me, asked me about his traditions for they
knew m/ keeping to him Among those were Omar, Othman, Alt Talha, az-Zubayr. . . "
The wise mi^t wonder at the daring of this man narrating such traditions, v\Mch were
unreal and untrue. But v\ten they knew the fact that he didn't tell of these traditions and
their likes at the time of the great conpanions but he dared to tell of them after the most
of the conpanions had died and the countries of Sham, ^ Iraq, Egypt, Africa and Persia

were conquered where the companions spread here and there and that the new Muslims
of the conquered countries didn't know anything about what happened at the time of the
Prophet. Then he and the other liars found themselves in another world that didn't know
anything about the first age of Islam. They found that their new world believed them and
heard them worshipingly for they were the remainders of the Prophet's companions, who
were entrusted with his Sunna and that they had to announce it. Moreover, tiie Umayyad
state did the best to support them. Hence they had a great opportunity to tell whatever
they liked of wonders and oddities, which were unacceptable by the Sharia and reason.
They told of absurd and null traditions for the sake of their benefits and to serve the
policy of the unjust tyrants, who dealt with the religion of Allah as means to carry out
their private aims and dealt with the people as their slaves. They divided the wealth of the
Muslims among them as it was their

1. Did the high morals of this great prophet permit so and so to mix with his wives so easily as this
imprudent pretended?

2. In Arabic, the verb he used had the sense of continuity, which meant that: he used to perform the hajj
with the prophet every year. It was definitely untrue because after the hegita, the prophet didn't perform the
hajj except one time, which was the farewall hajj .

3. Syria, Jordan Palestine and Lebanon.

heritage! Those liars devoted themselves to the unjust oppressors, who, in return for that,
gifted them with all means of comfort and tried their best to support them especially at
the age of Mu'awiya. Those liars were the right hand, the spokesman and the spy of the
Umayyad state. (Woe, then, to those who write the book with their hands and then say:
This is from Allah) 2:79 (Quran).

How I wonder, by Allah, at al-Bukhari, Muslim, Ahmed and the others, who were well-
advised and had great minds, to be led so foolishly by what Abu Hurayra and his likes
raved. Could they know when Ali, Omar, Othman, Talha, az-Zubayr and the other
companions did ask Abu Hurayra? Did they ask him in the wakefulness, in the sleep or in
the world of imagination? About which tradition did they ask him? Who did narrate that
except Abu Hurayra? Which one of the historians or the authors of books of Hadith or
biographies mentioned that one of these great companions had narrated even a single
tradition ^ from Abu Hui^^^b? When did they pay attention to his traditions? We didn't
find that he had told of traditions in tiiepanesence of tiiern He didn't daro to. They often
discarded him and denied his traditions as mentioned in details in the pa:Bvious pages.

Nov\^letus go back to v\to:ibn Abdul Bin: said about Abu Hurayra

His saying (that Abu Hui^tb was the best of the conpanions in memorizing the
prophetic traditions) was quoted from Abu Hurayra's tradition, in v\Mch he said "I was
the most awaro of his traditions".

His saying (that he attended the Prophet's meetings, v\Mch the Muhgiieen and the Ansar
didn't attend) was quoted from Abu Hurayra's tradition, in v\Mch he talked about
spnBading his gamient in front of the Prophet as we mentioned it before with our

comments.

I. Al-HAKAM (in the biography of Abu Hurayra) counted those, who narrated traditions from Abu
Hurayra. They were twenty-eight companions, Ali, Omar Othman, Talha and az-Zubayr were not among
them. The others, who narrated something about Paradise and Hell or morals and knowledge. No one of
them narrated even a single tradition about the legal verdicts and duties.

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His saying (that the Prophet witnessed that he had paid much attention to the knowledge
and the Hadith) was quoted from Abu Hurayra's Saying: "I said: "0 messenger of Allah,
who is the happiest one to get your intercession? He said: "I thought that no one would
ask me about tiiis worthier than you when I saw you paying much attention to the
Hadith." ^

Among his virtues, v\Mch those, v\to wrotB his biogi^hy, talked about in details, was his
haversack, fiDniv\Mch he had eabennioiBth^ of dates, his

esc^Dedserv^ant, v\tom he set free for the sake of Allah, his keeping two vessels of
lmov\dedge that he spa:Bad one and kept the other secret, fhePrDphetspa:Hyerforhimand
his mother, his walldng above the water until he crossed a gulf without becoming wet and
many others of his comic tragic stories at the same time! May Allah be with us to bear all
that!

HIS DROLLERIES

Imam Ahmed bin Hanbal mentioned ^ a tradtion about Abu Hurayra narrated by
Muharrinad bin Ziyad ssying "Marwan, v\to) was wall of Medina during the lagn of
Mu'awiya, sometimes assigned Abu Hurayra to be his deputy v\ten he left Medina Abu
Hurayra beat the ground with his feet S3ying: "Clearfheway! Clearfheway! Theerrir
has come." He raferrol to himself.

Ibn Qutayba ad- Daynouri mentioned in his book ^ fhatAbuRafi' had said "Marwan
sometimes assigned Abu Hurayra to be errir of Medina (v\teQ he traveled). He rode a
donkey with a sadde on its back and a fiber of date-palm on its head When he met an^
one, he said "Clearfheway! The errir has come." He might

1. Itwas mentioned by al-Bukhari in his Sahih and ibn Hajar in his Issabab, where Abu Hurayra said: "I
accompanied the prophet for three years. No one was better than me in preceiving the Hadith.

2. Itwas a unit of measurement among the Arabs. Two Hundred wasaqa were about thirty-five thousand
kilos.

3. In his Musnad, vol. 2, p.p. 43.

4. Al-Ma'arif, p.p. 94.

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sometimes pass by the cMlden playing in the night He suddenly jumped among them
and beat the ground with his feeL.." ^

Abu Na'eem mentioned ^ that Thalabalin Abu Malik al-Qaii^ "One day Abu

Hurnyia, v\to vvas then the e^

abundleof fiiewood He said "Clearthe way for the emir, oibn Abu Malik!" I said
"This is enough." He said "Clear the vvay for the emir vvith the bundle on Mm."

Abu Na'eem also nientioned a tiadtion nanated by Ahmed U^
Shahham that Farqad as- Sabkhi had said "Abu Hinayravvent around the Ka'ba saying:
"Woe to m/ stomach! If I satiate it it will be surfeited and if I leave it hungiy, it will
shame me."

It was nientionedtyRabee'dAbrar that Abu Huiayra said "O Allah, giant me grindng
teeth, a dgesting stomach and a scattering anus."

Also it was mentioned by Rabee'ul Abrar that Abu Huiayra liked (madheera.) . He ate it
with Mu'awiya but v\ten the time of pa:ayer came, he offered the pa:ayer behind Imam Ali.
When he was asked about that he said "The (madheera) of Mu'awiya was fattier but the
pa:ayer behind Ali was better." Theiefoie he was called (sheikh al- Madheera). ^

AbuOthmanan-Nahd said that once Abu Hui^hb was in tra^^d with others. They
stopped to lesL When they servedfood.

1. It was also mentioned by ibn Sa'd in his Tabaqat, vol. 4, p.p. 60.

2. In Hilyatul Awliya', vol. 1, p.p. 382.

3. A kind of soup cooked with sour yogurt.

4. According to this story it seemed that he attended the battle of Siffeen (between Ali and Mu'awiya) and
that he flattered the two sides in order not to prevent himself to return to the victorious side. 1 have seen
near Siffeen, bettween Iraq and Syria, a shrine called Abu Hurayra. More than one had told me that Abu
Hurayra, in some days of tiie battle of Siffeen offered the prayer with the army of Imam Ali and ate with
army of Mu'awiya, but if the fight began he went to the mountain. When he was asked about that , he said:
" Ali is more aware, Mu'awiya's (food) is fattier and the mountain is safer.

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they sent one of them to invite Abu Hiii:Hyrav\^^ He said

that he was fasting. When they were about to finish eating, he canB
They looked at their friend, whom they sent to invite Abu Huiayia He said "Why do
you look at nB? I svvear that he said to nB he was fasting." Abu Hin^^ "Hewas
true. I heard the Prophet saying "Fasting Ramadan and three days of every month equals
fasting all the age." I fasted the fiist fhiee d^s of the month. I fasted for the duplication
of fasting and I broke rry fasting accoiding to the easing of Allah." ^

Al-Bukhari mentioned^ that Muharnrnad bin Siieeri had said "WewerowifhAbu
Huiayra (in his house) . He was clothed in two brocaded linen dresses. He blew his nose
with his cloths and said ' 'What great! Abu Hurayra blows his nose with the linen I
remen±)erv\teri I fdl to the ground faintly betwe^

room of A'isha The coiners put fhdr feet on 115^ neck fhiiiking I was inad But it was no
madness. It was but of hunger."

Ibnul Atheer said in his book al-Bidayeh wen-Nihayeh that Abu Hurayra had played
(cider), which was a Persian game played by children.

Ibn Mandhoor, in his book Lissan al-Arab, added to that as in the tradition of Y ahya bin
Katheer: "The (cider) is the little Devil. He means that it is a satanic thing." ^ Ad-Dimyeri
said in his book Hayat al-Haywan (the animals' life) about the chess: "As-Sa'louki
narrated that Anirul Mu'nineenQmarMnal-Khattab, Abul Bissr and Abu Hurayra
peraittedpla^ying chess. Itvvas famoiK in the books of jurispmdence that Abu Hi^^
played chess. Al-Aguri nannted that Abu Hurayra had said "The Prophet (s) said "If
you pass by those v\to plsy the azlan; ^ the chess and the dice, don't greet them. ' ' ^

1. Refer to Abu Na'eem's Hilyatu Awliya', vol. 1, p.p. 385.

2. Refer to his Sahih, vol. 4, p.p. 157. It was also mentioned by Abu Na'eem in his Hilyatul Awliya', vol. 1,
p.p. 379.

3. Refer to Lissan al-Arab, vol. 6, p.p. 30.

4. A game of gamble.

HIS DEATH AND HIS OFFSPRING

He died in his castle in al-Aqeeq. ^ He was earned to Medina by the sons of Othmanbin
Aff an until they reached al- Baqee' (graveyard) as kind of gratitude in return for his good
thought about ftidr father. ^ Al- Waleed bin Otba bin Abu Sufyan, v\to) was the emir of
Medina then, offered the prayer for the dead instead of Marwan, v\tow ^ Al-

Waleed advanced to offer the prayer, in spite of that ibn Omar, Abu Sa'eed al-Khudari
and other companions were there, to honor Abu Hurayra in return for his great services
he did for the Umayyads.

Al-Waleed sent his uncle Mu'awiya a letter telling him of the death of Abu Hurayra.
Mu'awiya wrote to his nephew: "Look for his inheritors and pay them ten thousand
dinars. Do them favors and let them be comfortable in your neighborhood because Abu
Hurayra supported Othman and was with him in the house when he was killed."

He died in fifty-seven or (it was said) fifty-eight or fifty-nine of hijra. He was seventy-
eight years old.

As for his offspring, as we knew, he had a son called al-Muharrir and a daughter. Al-
Muharrir had a son called Na'eem, who narrated that his grandfather Abu Hurayra had
had a thread with two thousand knots. He did not sleep until he glorified Allah with his
two thousand knots thread. ^

Na'eem also narrated frc)ni Ms grandfather that sonieone had aske^ "Whatdo

you advise me tD trade with? The

1. Ad-Dimyeri doubted the narrators of this tradition and denied what as-Sawli said that Imam Zeinul
Aabideen had permitted playing the chees. It was certain that all the infallible imams prohibited playing
chees. So did Malik bin Anass, Ahmed bin Hanbal and Abu Haneefa.

2. It was mentioned by ibn Hajr in al-Issaba, ibn Abdul Bir in al-Isstee'ab, ibnul Hakim in al-Mustadrak and
other historians.

3. Refer to ibn Sa'd's Tabaqat vol. 4, p.p. 63.

4. Refer to Isstee'ab Tabaqat and al-Mustadrak (Abu Hurayra's biography).

5. Refer to Hilyatul Awliya', vol. 1, p.p. 380 and 383.

Prophet said to him: "Deal with cloth! Because the dealer of cloth wishes people to be
always in good and wealth."

Ibn Sa'd mentioned al-Muhamr in his Tabaqat and said that he narrated a little traditions
and that he was died during the reign of Omar bin Abdul Aziz.

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CONCLUSION

Let us conclude our book with two words the Prophet (s) had said wisely as evidence to
prove the aberration of those deviants in order to warn people from them.

The first word concerned Abu Hurayra, ar-Rahhal bin Anwa and al-Furat bin Hayyan.
Once when they went out from the Prophet meeting, he said referring to them: "The thirst
of one of you in Hell is greater than the other's. He has a perfidious mind."^

Abu Hinnyra and al-Finat often said thattheyddntfed safe until ar-Rahhal

loiegaded and was killed with Musaylama the Liar.

As if they (Abu Hui^n:H and al-Fuiat) tried to interpret the Prophet's ssying to lefer Id
one of them only as ar-Rahhal lenegaded andjoined Musaylama aftEr the death of the
Prophet (s).

They confused the tmth of the Prophet's saying v\ten he generalized It was like the
sayings of Allah: (Does one of you like that he should have a garden of palms and vines)
2:266 (Quran), (one of them loves that he should be granted a life of a thousand years)
2:96 (Quran), (And when one of them is given news of that of which he sets up as a
likeness for the Beneficent God) 43:17, (And when a daughter is announced to one of
them his face becomes black and he is full of wrath) 16:58 (Quran) and many other
examples in the Qur'an, the Sunna and the speech of the Arabs. The Arabs said in their
praise: (The hand of one of them rains with gold. The heart of one of them overflows

1. Refer to al-Issaba and al-Isstee'ab (biography of Furat). Also it was mentioned by another historians.

2. Refer to al-Issaba and al-Isstee'ab (al-Furat biography). It was mentioned by another historians, too.

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with compassion) and they said in their dispraise: (The face of one of them is a symbol of
impudence. The heart of one of them is harder than the rocks). So the Prophet's saying
didn't concern a certain one of them but it concerned the three of them. This was the fact
of the tradition.

If the Prophet wanted to refer to a certain one of those three, he would show that clearly
by mentioning his name or a distinguishing aspect and wouldn't say a confused tradition,
which was not possible for the Prophet, because the innocent ones would be wronged. So
if it was known that one of them was perfidious and he would be in Hell without knowing
exactiy who he was, the three of them would participate in the verdict. After that it was
not to trust or depend upon their sayings or witnesses and not to entrust them with any of
the Muslims' affairs. They would be forbidden from the civil rights in Islam and the
umma had to avoid them in whatever concerned truthfulness and fairness according to the
Islamic rule about suspicions. That was enough evidence to renounce the three of them.

Definitely the Prophet would define the perfidious one, who would be in Hell, and
wouldn't let the innocent ones suffer his prediction as long as they lived besides the bad
thought of people about them.

Certainly he wouldn't do that, unless the three of them were the same. If you say: the
Prophet might refer to ar-Rahhal by saying something or pointing to him and that was
unknown to us.

We say: if there was something of that, it would not be unknown for Abu Hurayra and al-
Furat, who didn't find anything to make them feel safe except when ar-Rahhal renegaded
then they prostrated to thank Allah. After that they often said that they hadn't felt safe
until ar-Rahal did so. ^

If you say: the Prophet said that in general before ar-Rahhal renegaded andjoined
Musaylama the Liar and was killed with him

Their prostration and saying such were mentioned in al-Isstee'ab, al-Issaba and in other history books.

087^

Hence, after ar-Rahhal did so, it became clear that he himself, v\to)m the Prophet did
mean by his tradition without the other two.

Wesa^fiisb it was imderstoodfroni the Prophet's sa^ng: "..oneof yoiL." fhatitrefened
to the all without eKception as we explained before and quoted some similar exanples
from the holy Qur'an It had nothing to do with the renegkie of ar-Rahhal for he was bad
before that So were his two friends.

Second it was inpossible for the prophets to Mde the tmfh v\teQ it v^

dday it until its tinB d^Dsed The tinB in this case related to the sanB nx^

uttering this woid by the Prophet If anyone of these three deserv^ed any respect or regard,

the Prophet would declare the perfidious one of them ty the name. In fact since they

became Muslims, they were suspected of their traditions, witnesses and everything else.
If it was not necessaiy to renounce the three of them, the Prophet would show the name
of one of them before he died. He would not leave the matter for the renegade of ar-
Rahhal to explain his tradition!

Third: al-Furat bin Hayyan was a spy for the polytheist and an eye for Abu Sufyan to spy
on the Prophet and the Muslims. When the Muslims wanted to kill him according to the
Prophet's order, he declared to be a Muslim in order to spare his life. The Prophet said: ^
"There ane some of you, I gift them to remain Muslims. One of them is al-Furat bin
Hayyan" So he was as badas ar-Rahhal. Then how could vve decide that the Prophet
leferred in his tradition to ar-Rahhal and not to al-Furat, v\to became a Muslimjust to
sparo his life or Abu Hui^^ v\to had booked his ticket to Hdl before his two friends
according to the Prophet saying: ' 'Whoever ascribes a fabricated tradition to me, is to
occupy his seat in Hdl. "

1. Refer to al-Istee'ab and al-Issaba, al-Hakam in his Mustadrak , vol. 4, p.p. 366 mentioned that al-Furat
was as spy and an ally of Abu Suffyan. The prophet ordered to kill him. He passed by some of the Ansar
and said: "I am a Muslim ." They said to the prophet that he said he was a Muslim. The Prophet said: "
There are some of you that we consigh them to tiieir pretended faith. One of them is al-Furat bin Hayyan."

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The second word concerned Abu Hurayia, Samara bin Jundub al-Fazari and Abu
Mahthoora al-Jumahi, v\^om the Prophet warned one day by saying: ' 'The last of you to
die will be in Hdl."^

It was a wise niethod of the Prophet to dscaiii the polythdsts

Muslims' affaiis. Since the Prophet knew the hidden reality of those three men, so he

wanted to infuse into the ninds of Ms umma the doubt about fh^

not to entrust any one of them with a task that had to be done by a trusty believer. He said

that one of them, v\to was to die the last, would be in Hdl without defining a certain one

of the three of them Days and nights d^Dsed and the tradition rernained as it was without

any definition or addition until the Prophet (s) j oined his Exalted Lover in the best woild

Then the umma had to dscairi them all froni any position concern

prevent them the rights according to the traditional and rational nie about suspicions. If

the three were not the same in this matter, the Prophet definitdy would define one of

them

If you say : there night be a definition about one of them but it becanie unlm^
because of the long period .

We say: if it was so, not all of those three would be so afraid from this warning. ^

There was no any differenceinfhismatberif there was no definition or it became
unknown All the three nien shared the sarne verdict of the Prophet* therefore it had to be
^plied to anyone of them

If you say: the Prophet said that in general before the first and the second died. After their
death it became clear that he, who remained after them, was the intended one to be in
Hell. So there was no any problem.

We say first: you knew well as we had said before that it was impossible for the prophets
to hide the truth when it was required or to delay it until its time elapsed. Y ou knew, too,
that its time was

1. Refer to al-Issaba and al-Istee'ab (biography of Samara bin Jundub).

2. As it was clear for those, who inspected their affairs in this concern in the historian's book.

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related to the same moment of uttering this warning. If one of these three men was
virtuous or regardable, the Prophet would show that by defining one of them in order not
to wrong the other innocent ones. The Prophet was far away from preventing someone
his right or disgracing someone, who was innocent and didn't deserve to be disgraced and
to remain disgraced until he died without knowing his innocence except if he died,
according to this null supposition, before his two friends.

Second: we, by Allah, tried our best in researching and inspecting to know who was the
last of them in dying but we couldn't because the sayings about the dates of their deaths
were confused and contradicted. ^

TMid: the great characbers and the high morals of the Prophet, v\to (became grievous
v\ten the believers fell irto distress, excessively solidtDus about them and had
conpassiononthem) ^ would not face those, vitom he respected, with this severe saying
(the last of you to die will be in Hell) . It was not possible for him, v\to had the sublime
morality, to overtake someone innocent and didn't deserve to be overtaken by such severe
saying (the great thiist of one of you in HdL). If one of these three men (or those) was
good, the Prophet would not include him in this hard surprise and aud defiance, but the
revdation obliged him to do so for the sake of Allah and the umma because (Nor does he
speak out of desire. It is naught but revelation that is revealed) 53:3 (Quran).

It was enough for Abu Hurayra to be in his disgrace, which the prophetic traditions put
him in. Let you yourself decide when you see the crimes committBd by Samara; his
horrible excessiveness in

1. One of the historians said that Samara had died in fifty-seven of hijra and Abu Hurayra had died in fifty-
nine. This was contradicted by another saying that Abu Hurayra had died in fifty-seven hijra and so on for
the rest of the historian's sayings. But the more alike of the sayings showed that all of the three had died in
fifty-nine without specifying the month and the day of their deaths.

2 . A s A llah described him in the Q uran

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she(Mng the Muslims' bloods, ^ selling wine publicly, ^ doing wrong to al-Ansari,
disobeying the Prophet when he invited him to reconcile between him and a man in a

case happened between them about Samara's date-palm, which was inside the house of
that man. The Prophet promised him to have one in Paradise instead of that but he
refused in a way showing that he wasn't faithful. ^ Once he wounded the head of the
Prophet's she-camd disdainfully and scornfully, besides his many other bad deeds.

As for Abu Mahfhooia, he was one of the froed c^ves and one of those, v\tom the
Prophet gifted to attract them to Islam in oiderto be safe from their plots against the
Muslims. He became a Muslim after the Prophet had conquerod Mecca and after he ^
come back from the Battle of Hunayn victoriously against the big tribe of Hawazin At
that time no one was more hated to Abu Mahthoom than the Prophet and Ms 01^^ He
often mocked at the Prophet's caller, v\to announced azan, and imitated him loudly in
ridiculous manner. But tiie puise of silver, v\Mch the Prophet used to give him, and the
booties of Hunayn, v\Mchthe Prophet granted to the freed c^ves of his enemies, v\to
fought against him and his great morals that embraced v\tomEver declared the shahada,
with his severity towards those, v\to didn't declare it, all that made the Arabs became
Muslims group by group. And so Abu Mahthoora and his likes were obliged unwillin^y
to become Muslims. He didn't immigrate to Medina until he died in Mecca ^ Allah knew
well this man's hidden intentions!

One woid remained that was said ty ibn Abdul Birr about this warning concerning these
three men. He said in his book al-Istee'ab about Samara bin Jundub: "He died in Basra
during the reign of Mu'awiya in fifty-eight of hijra. He fell into a pot full of hot water,
v\Mch he was to sit on as treatnient because he suffered from bad tetanu^^
confirmed the Prophet's ssying to him, Abu

1. Refer to Sharh an-Nahju al-Hameedi, vol. 1, p.p. 363. tx) see the details of that. Refer to at-Tabri's
Tareekh, the events of the year fifty of hijra and chapter eight in our books al-Fusul al-Muhimma.

2. Refer to Ahmed's Musnad, vol. 1, p.p. 25.

3. Refer to Sharh Nahjul Balagha by ibn Abul Hadeed, vol. 1, p.p. 363.

4. Refer to al-Issaba (biography of Abu Mahthoora).

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Hurnyraandtoathiidonevviththern: "The last of you to die will be in (fire) Hdl."

It was an odd interpretation, v\Mch the text didn't mean No one understood it in this way
even the three men, v\to were rneantty this tradition, didn't doubt about its meaning,
therefore each of them wished, asitwasmentionedly the historians, to die before his
two friends. It was not certain that Sarnara died after the other two. IbnAbdul Birrsaid
that he died in fifty-eight of Mjia v\tei:eas Abu Hurayia, accoiding to the sayings of al-
Wacjdi, ibnNumayr, ibnObayd, ibnul-Afheer and others, died in fifty-nine, inv\Mch
Abu Mahfhooia died too. It was also said that Abu Mahthoora died in seventy-nine.
Ibnul-Kalbi said that Abu Mahthoora died after Samara So fhejustification of ibn Abdul
Bin: about this tradition was but nonsense.

TMs was the last of v\to: we wanted to say in Older to clarify

disgraceful defectsascribedtofheessenceof Islam and its Mgh sod. Thanks to Allah,

who made us succeed tx) do this simple work, which we pray Allah to be of use for the
believers and to make it as relic in the day of Resurrection.

Allah's blessing and peace be upon the master and the last of the prophets, his progeny
and his auspicious companions.

This book was completed in Soor ^ onThuisd^, twenty- thrBe of Ramadan, 1362 AH
coiresponding Id tMOity- three of Septenior, 1943, by the author, v\to looks forward to
the meruy of Allah, Abdul Huss^^ bin ^ the sharif Yousuf bin the sharif Jawad bin the
Sharif Isma'ed bin Muharnrnad bin Muharnrnad bin Sharafuddeen, v\tose name was
Ibrahim, bin Zdn al- Aabideen bin All Noomddeen bin Noomddeen All bin Izziddeen al-
Hussayn bin Muharnrnad bin al-Huss3yn bin All bin Muharnrnad bin Tguddeen, v\to
was famous as Abul Hassan bin Muhmmad, v\tose surname was Shamsuddeen, bin
Abdullah, v\tose surname was Jalaluddeen, bin Ahmed bin Hamza bin Sa'dullah bin
Hamza bin Abus-Sa'adat Muhammad bin Abu Muhammad Abdullah, the head of the
chiefs

1. A city in Lebanon.

2. Bin and ibn mean the son of .

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of the Talibites ^ in Baghdad, bin Abul Harth Muhammad bin Abul Hassan Ali, v\to was
famous as ibnud Dsylamiyya, bin Abu Tahir Abdullah bin Abul Hassan Muhammad al-
Muhaddth bin Abut Tayj^TaMr bin al-Hussa^^ binMusaAbu Sibhabin

Ibrahim al-Murtadha bin Imam al-Kadhimbin Imam as-Sadiq bin Imam al-Bacjr bin
Imam Zdnul Aabideen bin Imam Abu Abdullah al-Hussayn, the Master of the martyrs,
the grandson of the Prophet and the son of Amirul Mu'mineen, the master of the
guardians, Ali bin Abu Talib. Allah's blessing and peace be upon the Prophet and all of
his progeny.

1. Related to the progeny of Abu Talib.