would never let the ignorant to play in the mosque in front of him. He was busy, all the time, with the divine tasks. He had no time to spend with play or in vain. He was far above to let his honoured mosque be for play and vanity. (A grievous word it is that comes out of their mouths; they speak nothing but a lie) 18:5.

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), burn them with fire!" Then he said to us when we wanted to leave: "I ordered you to burn (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: (burn 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, so when the Prophet abrogated it (according to Allah's revelation) before performing it that would show ignorance of Allah! Allah forbid! Glory 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." 1
It was impossible in two ways;
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. 2
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 interpreted Abu Hurayra'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 1 in this concern when he said: "This tradition confirmed that Allah condensed time for whomever He will of His people as He condensed distance for them. An-Nawawi said: "Some people recited all the Qur'an four times in the night and four times in the day. I had seen Abut-Tahir in Jerusalem in eight hundred and sixty-seven of hijra and I had heard then that he recited all the Qur'an more than ten times in the night and in the day. Sheikh of Islam al-Burhan bin Abu Shareef told me that Abut-Tahir had recited the Qur'an fifteen times in a day and a night. This is something that we cannot perceive except by referring it to the divine emanation."
It can never be possible except when we can put the world inside the egg.
Reasonable people know well that condensing time and distance is something unreal. Suppose that it was real. What was the use of it then? It would certainly cause many 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 extraordinary things but what Abu Hurayra talked about in his tradition was (extra-reasonable).

26. A nation was metamorphosed into mice

The two sheikhs mentioned 2 that Abu Hurayra 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-Bukhari's Sahih, vol2, p.p. 149 and Muslim's Sahih, vol. 2, p.p. 536.

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know what they had done. I think they were metamorphosed into mice, because when mice were given camel's milk they didn't drink it and when they were given ewe's milk they drank."
What a folly it was that even the foolish would disdain, unless they were mad. But the two sheikhs trusted in this dotard and mentioned his absurdities as evidences. If what he said did not disgrace Islam, we would put his rope on his neck and let him graze freely with his likes, but we had to defend the infallible Sunna as possible as we could because these superstitions were the worst of defects that afflicted Islam.

27. They deny his tradition, so he changes his 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 that and he asked his father. His father 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 2 and he fasted. Then we went to Marwan, who 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 refute his saying." 3 We went 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 more than me. I heard that from al-Fadhl and didn't hear it from the Prophet (s)." He changed his mind and ascribed the tradition to al-Fadhl. 4
1. He scorned him when he regarded him as a storyteller,who took money for telling fables.
2.The Prophet was more perfect,honored and glorified than what they thought.He was too far away 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 to keep Abu Hurayra`s fame before the news might spread and cause him a scandal.
4. Refer to Muslim's Sahih, vol.1, p.p. 412.

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It was certain that al-Fadhl had died during the reign of Abu Bakr 1 and this case happened during the reign of Mu'awiya. So it was easy for Abu Hurayra to say that he had heard it from al-Fadhl and not from the Prophet. If al-Fadhl was alive, Abu Hurayra would not dare to say so.

28. Two contradictory traditions

Al-Bukhari mentioned a tradition 2 narrated by Abu Salama that Abu Hurayra had said: "The Prophet (s) said: "There is no infection, no Safar 3 and no Hama.4 " One of the nomads asked him: "O messenger of Allah, our camels move on the sands like the antelopes, but why do they, when mix with a mangy camel, become mangy?" The Prophet said: "Then, who infected the first one?"
Directly after this tradition, al-Bukhari mentioned another one narrated by 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 Hurayra: "Didn't you narrate that there is no infection." He denied his first tradition 5 and began to murmur in Abyssinian." 6
This, always, was the state of those, who walk in two different ways! (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 Tabaqat and other books.
2. Refer to his Sahih, vol. 4, p.p. 15. and Muslim's Sahih, vol. 2, p.p. 258.
3. Perhaps he denied what the Arabs though that in that in this month (Safar) misfortunes happened, specially the last Wednessday 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 patcher to 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.

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be warned thereby, and that they may know that He is One God and that those possessed of understanding may mind) 14:52.

29. Two newborn babies talking about the unseen

The two sheikhs 1mentioned a tradition narrated by Abu Hurayra that the Prophet (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: "O 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: "O Allah, make my son be like him." The baby left its mother's breast, came near the man and said: "O 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: "O Allah, don't make my son be like this bondwoman." The baby left its mother's breast and said: "O 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?

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men; there is no altering of Allah's creation; that is the right religion, but most people do not know) 30:30.

30. The Satan steals for his hungry children

Al-Bukhari mentioned 1 that Abu Hurayra had said: "The prophet Muhammad (s) entrusted me with keeping the zakat of Ramadan. Someone came (to my house) and began to gather some food (of the zakat). I caught him and said: "By Allah, I will take you to the Prophet." He said: "I am very needy and I have children." I set him free. In the morning the Prophet said to me: "What did your captive do last night?" I said: "He complained to me that he was in need and had hungry children. I had pity for him and set him free." The Prophet said: "He told you a lie. He will come again." I watched him. He came and began to gather some food. I caught him and said I would take him to the Prophet. He said: "I am in need and have children. Let me go and I won't come back again." In the morning the Prophet said to me: "What did your captive do last night?" I said: "He complained to me that he was in need and had children. I felt pity for him and set him free." The Prophet (s) said: "He told you a lie. He will come back again." I watched him in the third night. He came and began to gather some food. I caught him and said that I would take him to the Prophet. He said: "Let me teach you some words, which Allah will benefit you with. When you go to bed, recite the Qur'anic verse (al-Kursi). You 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. 1 So how did he let the thief take from the zakat? Was it permissible for the trustee to breach his deposit for three times? After this breach, could he be described as trusty?
What strange stories Abu Hurayra told us about his Satan! Sometimes he said that he came to steal some food for his children. In another time he said that he would run away with his fart, if he heard azan. In a third time he said that the Satan was tied to a pole in the mosque to be seen by people and many other stories, which the reasonable and wise men would disdain to listen to them. We pray Allah to save us from the torpor of mind!

31. His mother becomes a Muslim by the Prophet's pray

Muslim mentioned 2that Abu Hurayra had said: "I used to invite my mother to be a Muslim when she was polytheist. One day when I invited her for that, she abused the Prophet (s). I went to the Prophet and I was crying. I said to him: "My mother abused you. Please, pray Allah to guide her." He said: "O Allah, may You guide Abu Hurayra's mother." I went out happily. When I got home, I found the door closed. My mother heard my steps. She said: "Stay where you are, Abu Hurayra." I heard the murmur of water. She washed and put on her garment and veil and then she opened the door. She said: "I witness that there is no god but Allah and that Muhammad is his slave and messenger." I went back to the Prophet
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. 4, p.p. 54. and ibn Hajr in his book al-Issaba.

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and I was crying because of happiness. I said to the Prophet: "Be delighted! Allah responded to your pray. He guided my mother." The Prophet praised Allah. I said to him: "O messenger of Allah, pray Allah to endear me and my mother to the believers and to endear them to us." He said: "O 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 Yemen, 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 Yemen 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 begot you 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. You 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 the comers put their feet on his neck thinking he was mad but he had no madness. It was just because of hunger. You 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.1 The signs and miracles 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: 2 "The falsest of people, or he said: the falsest of the living people is Abu Hurayra ad-Doussi."
If Abu Hurayra was beloved by the believers and they were beloved by him, then Omar, when he deposed him from the emirate of Bahrain, would not say to him: "O enemy of Allah and enemy of his Qur'an, you stole the wealth of the Muslims…etc." How would the enemy of Allah be beloved by the believers and they be beloved by him? Once Omar stroke him on the chest 3 that made him fall to the ground. Another time he beat him with his stick until he wounded his back and took from him ten thousand dinars he had stolen them from the treasury of the Muslims. He beat him in the
1. Abu Hurayra said that she washed up and put on her garment 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 Abu Ja;far al-Iskafi vol. 1, p.p. 360.
3. Refer to Muslim's Sahih, vol. 1, p.p. 334.

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third time when he said to him 1: "You narrated too many traditions of the Prophet and I think you fabricated and told lies." One day Omar said to him angrily: "You have to leave narrating traditions or I will expel you to the land of Yemen or the land of monkeys." 2
There were many other events happened between Abu Hurayra and Abdullah bin Abbas and between him and Aa'isha and others that didn't show any sense of love.
Yes, there was mutual love between him and the family of Abul Aass, Abu Ma'eet and Abu Sufyan. His traditions endeared him to them for they found their long-sought goal in them to spread their false propaganda. What endeared them to him was their favors and gifts. They bloomed him after his fade and famed him after his obscurity. Marwan bin al-Hakam often appointed him as his deputy whenever he left Medina. 3 He married him to Bisra bint 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. You 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 4 that Abu Hurayra had said: "When I came (from Yemen) 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. ZRefer to 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.

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What a long troubled night it was!
But I was saved from the land of unbelief.
My servant escaped on my way to Medina. I came to the Prophet and paid homage to him. While I was with the Prophet, my servant appeared. The Prophet said to me: "O Abu Hurayra, 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 when he emigrated, he was very destitute. He was employed by so and so just for feed. He led their sumpters when they rode and served them when they got off. After that he pretended that he had a servant when he emigrated and then set him free for the sake of Allah! It was clear that he told of this tradition in the last days of his life when he enjoyed the comfort of the Umayyads' favors. So he forgot how he was during his migration, after and before it when he was starving, empty handed, dejected and gloomy. His gut moaned 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, who there is no god but Him, I depended on my liver because of hunger. I put a rock on my stomach... etc." He said in another 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, which showed that he did not care for disgrace and that contempt did not pain him. All what he wanted was to satiate his empty stomach. So wherefrom did he get that servant whereas he was in that miserable condition?
If we asked Abu Hurayra that how the Prophet knew the servant when he just came in, we would embarrass his highness for the Prophet did not know the servant before! Perhaps Abu Hurayra had exaltedness and magnificence that made him be able to inspire to the Prophet about himself and his servant!