9. Khalid ibn al-Walid:
He is Khalid ibn al-Walid ibn al-Mugh i rah, from Banu Makkzum, who is called by Ahl al-Sunnah sayf Allah (God's Sword).
His father is one of the wealthiest men, whose richeness can never be estimated. 'Abbas Mahmud al-'Aqqad says about him: He was the richest man of his time in view of opulence respects, widely known among all: gold, silver, orchards, vineyards, commerce, offers, servants, maids, and slaves. For this reason he was called al-wahid (the lonely man).203
His father is al-Walid ibn al-Mughirah, about whom some Qur'anic verses were revealed, threatening him with the Fire and an evil abode, when the Almighty Allah said in his regard:
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203. 'Abqariyyat Khalid, by 'Abbas al-'Anqad, p.24.
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"Leave Me (to deal) with him whom I created lonely.
And then bestowed upon him ample means. And sons abiding in his presence. And made (life) smooth for him. Yet he desireth that I should give more. Nay! For lo! he hath been stubborn to Our revelations. On him I shall impose a fearful doom. For lo! he did consider; then he planned. (Self-) destroyed is he, how he planned! Again (Self) destroyed is he, how he planned --Then looked he. Then frowned he and showed despleasure .Then turned he way in pride. And said: This is naught else than magic from of old; this is naught else than speech of mortal man. Him shall I fling unto the burning". (74:11--26)
It is narrated that al-Walid has come once to the Prophet (S), trying to tempt him with ample amount of money, to leave the new religion, whereat Allah revealed these verses in his regard:
"Neither obey thou each feeble oath-monger. Detracter, spreader abroad of slanders. Hindere of the good, transgressor, male facter. Greedy therewithal, intrusive. It is because he is possessed of wealth and children. That, when Our revelations are recited unto him, he saith: Mere fables of the men of old. We shall brand him on the nose". (68:10--16)
Al-Walid was of the opinion that he was more rightful and superior to Mohammad to claim prophethood, and he used to say: How is it that the Qur'an and prophethood be revealed upon Muhammad, the poor man, while I, the magnate and master of Quraysh, be deprived of it?
On this doctrine, Khalid ibn al-Walid has been raised up, holding intense grudge agianst Islam and Prophet of Islam, who has stultified his father's ambitions, and undermined his throne, making Khalid to particiate in all the wars launched against the Messenger of Allah (S).
Undoubtedly Khlalid been sharing his father's belief in his being more entitled to prophethood than the poor, orphan Muhammad. And since Khalid was thinking of his being one of the magnates of Quraysh, if not the greatest one,
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so had the Qur'an and Prophethood been revealed upon his father, Khalid would have seized the greatest portion of them, and inherited prophethood and sovereignty as Solomon has inherited from David.
Allah, the Glorified, has demostrated their belief in the following verse:
"And now that the Truth hath come unto them they say: This is mere magic, and lo! we are disbelievers threin. And they say: If only this Qur'an had been revealed to some great man of the two towns?" (43:30--31)
No wonder then to see him doing his utmost to exterminate Muhammad and his invitation (da'wah), when he prepared a great army during the Battle Uhud, laying in wait for the Prophet (S) with the intention of killing him. He again tried to assassinate the Prophet (S), in the year of Hudaybiyah, but Allah --the Glorified-- frustrated all his schemes, turning the to naught, imparting succor upon His Prophet in all places.
When Kalid, like all other magnates of Quryash, realized the impossibility of overcoming the Prophet (S), seeing manking entering the religion of Allah in troops, he admitted the inevitable fact, with grief, so he never embraced Islam but very lately in the eighth Hijrah year, 4 months before the conquest of Makkah. The first thing he did afer embracing Islam, was disobeying the Prophet's orders, to forbid them from fighting. But Khalid entered Makkah on the day of conquest (fath), after slaying more than thirty men mostly from Quryash, though the Prophet (S) recommended them not to kill anyone. Even if some people try to justify Kahlid's conduct by claiming that he was debarred from entering Makkah, and swords were unsheathed before him, this can never permit him to fight after being forbidden by the Prophet (S). There was another door peacefully, with no fight, as done by others, or he could consult the Prophet in fighting those who prevented him
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from entering. But he has never done any of these alternatives, and exerted his opinion against the text (nass), that he heard from the Messenger of Allah (S).
As long as we speak about ijtihad against the nass, which has gained many supporters, or rather has become a school form which great Sahabah and legislators has graduated, being called afterwards madrasat al-khulafa' (school of caliphs), we have to indicate that the meaning of ijtihad here is no more than disobeying Allah and His Messenger. Since we have been accustomed to hear the term (ijtihad against the nass), it has turned to be as a legitimate matter. In fact we should say: Khalid has exerted his opinion against the nass, as we learned from the Qur'an when is said: "And Adam disobeyed his lord, so went astray",(20:121), as Adam ate from the tree though being forbidden by Allah, so we cannot say: Adam has exerted his opinion against the nass.
Every Muslim should know the limits and never transgress them, or exert his opinion in an affair about which an ordiance or forbiddance has been decreed by Allah or by His Messenger, as this being an express blasphemy.
Allah said unto the angels: "Fall prostrate before Adam", which is an ordiance, and "they fell prostrate" (20:116) which is affirmation, compliance and obediance. Save Iblis, who has exerted his opinion saying: This is dispbedience and rebellion, regardless of who being better: Adam or Iblis?
Therefore Allah -- the Glorified-- has ordained:
''And it becometh not a believing man or a believing woman, whem Allah and His Messenger have decided an affair (for them), that they should (after that) claim any say in their affair...'' (33:36)
This was indicated by al-'Imam Ja'far al-Sdiq when he said to Abu Hanifah: Do not use syllogism (qiyas), since if
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the Shari'ah (Islamic law) is syllogized, it will be eradicated, and the first one who syllogized was Iblis when he said: I am better than him, You have created me of fire, while him You did created of mud.
His saying: If the Shari'ah is syllogized, it will be eradicated'', is the best expression indicating the invalidity (fasad) of qiyas. Should people use their different opinion against the texts, definitely no trace is the Shari'ah woll be there. If the Truth had followed their desires, verily the heavens and the earth and whosoever is therein had been corrupted.
After this brief survey of ijtihad, we return to say that Khalid ibn al-Walid has again disobeyed the Prophet's order when he (S) sent him to Banu Judhaymah for inviting them to Islam without fighting them. When going to them, he assailed and betrayed them through they have declared their belief in Islam, and then he killed them against their will, till 'Abd al-Rahman ibn 'Awf--who was present then--accused him of murdering them for avenging his two uncles, who were killed by Banu Judhaymah.204
When the Messenger of Allah heard of this horrible event, he declared his disavowal from him, sending then 'Ali ibn Abi Talib carrying for them abundant sums of money, for paying the blood-money (diyah) of those murdered by Khalid.
Whatever excuses given by Ahl al-Sunnah for justifying Khalid's deed, his history is replete with misfortunes and disobediences for God's Book and His Prophet's Sunnah. Enough be for any researcher to go through his past history and what he has perperated in al-Yammah during Abu Bakr's reign: his betrayal to Malik ibn Nuwayrah and his folk, as he has murdered them against their will, though being Muslims, marrying Malik's wife and having intercose with her on the same night (of killing her houseband), with no sight observance for Islamic Law (Shar) or Arab magnanimity. He went too far, that even 'Umar ibn al-Khattab -despite his
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204. Al-Ya'qubi in his Ta'rikh, vol. ii, p.61m reported that 'Abd al-Rahman ibn 'Awf said: By God Khalid killed the people while they are Muslims.
Khalid said: I killed them for your father 'Awf ibn 'Awf. Thereat 'Abd al-Rahman said:You have never killed him for my father but for your uncle al-Fakih ibn al-Mughirah.
(khalid has never denied his killing Muslim people, but he confessed killing them for avenging 'Awf the father of 'Abd al-Rahman. Does Allah's religion permit the killing of group for one man, andis is it permissible to kill Muslim people for avenging an infidel man?)
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leniency in rules- has reviled him, calling him the enemy of Allah, threatening him with stoning (rajm).
The researchers have to review history, attentively and in view of a constructive criticism, that guides overcome by sectarianism, so that they be able to evaluate persons through the fabricated traditions ascribed to the Prophet (S). That is due to the fact that Ahl al-Sunnah review the historical incidents through one tradition, composed by them with an intention to close the door before the researchers, for not attaining to the truth.
How is it easy for any of them to say: The Messenger of Allah said to Khalid ibn al-Walid: "Welcome, O the sword of Allah". Then this hadith finds its way to fascinate the hearts of simple Muslims, who hold good opinion of people, never realizing the hidden facts and intrigues of the Umayyads, so they interpret all the facts uttered, after this composed hadith, in regard of Khalid seeking justifications for them.
This is called psychology impression upon people, being an irremediable disease that debards man form attaining to truth, and reverses the fact totally. We can cite an example for this: It is said that Abu Talib --the Prophet's uncle --has died as a disbeliever (kafir), and the Prophet said in his regard: "Abu Talib is in a shallow of fire, with which his brain is boiling".
Due to this false hadith, Ahl al-Sunah believe that Abu Talib was a polythiest (mushrik) and he is in fire, refusing then any rational analysis leading them to the reality. This hadith has, in fact, invalidated all of Abu Talib's lifetime and his struggle (jihad) for the sake of Islam, and for the invitation (da'wah) of his nephew, till hostility was created between him and his folk, making him tolerate willingly the siege in Shi'b (montain pass) of Makkah for three years with his nephew, having no assurance but tree leafs. It has also invalidated all his heroic stances and doctrinal poems in succouring the
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Prophet's da'wah, neglecting all that is done by the Prophet for his uncle, like ritual cleaning (ghusl) shrouding and going down his grave. Furtheremore, the Prophet (S) called the year of his uncle's death as the year of sorrow, saying: "By God, Quraysh could not win the the conflict with me but only after Abu Talib death, and Allah has revealed to me to migrate from Makkah, telling me that my supporte is dead". So he migrated from Makkah on the same day.
As an example for this, we refer to Abu Sufyan ibn Harb, the father of Mu'awiyah. It is said that he embraced Islam after the conquest of Makkah, and the prophet said in his regard: "Wheoever enters no merit or virtue for him, Ahl al-Sunnah believe that Abu Sufyan turned out to be a staunch believer, and his end is in the heaves, since Islam exonerates whatever was there before it.
Then they never apply the rational analysis that guides them to truth, and with his hadith they strive to curtain off whatever Abu Sufyan had done towards the Message owner (S) and his da'wah (to Islam), making people forget about all the wars he led and financed for killing Muhammad. Also they try to make people forget his grudge and hatred against the Prophet, to the extent that when he was brought and told to embrace Islam, or otherwise his head would be out, he said: I witness that there is no god except Allah. When they said to him: say: I witness that Muhammad is the Messenger of Allah, he replied: In respect of this (witness), there is some doubt in my heart.
Whenever he be with the Prophet, after embracing Islam, he says to himself: With which merit this man has overcome me? Thereat the Prophet says to him: I defeated you with Allah, O Abu Sufyan.
We have cited these two examples for our Islamic actuality, so as to show the researchers the effectiveness of psychology impression upon people, and how it can prevent
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them from reaching the Truth. Thus we can comprehend that Ahl al-Sunah have encircled the sahabah with a mirage of false traditions, that imparted upon them immunity and sanctity inside the hearts of naive people, being then no more ready to accept from anyone any criticism or reproach.
Can any Muslim believe them, that these are the ones promised to enter Paradise, refusing after that any say against them, making their sons to appear minor, if not closing the door from the outset?
Therefore the Sunis have invented for every one of their notables, a title related to the Prophet (S), so this one is called al-Sididiq, that one al-Faruq, and the other one Dhu al-Nurayn, besides other title like: the Love of the Messenger of Allah, Discipline of the Prophet, Trusworthy of the Ummah, Narrator of Islam, Scribe of Revelation, Owner of two sandals,(Sahib al-Na'layn),the Messenger's cupper, God's unsheathed Sword, and other titles.
When placing all these titles on the balance of Truth near God, they prove to be feebled and fail to persuade anyone, being but names you (Sunnis) and your fathers have named, for which Allah has revealed no warrant.
History is the best witness over deeds, with which we can evaluate the character and worth of man, refusing to consider the lies and falsehood as a criterion for evaluating man.
The fact is exactlyas said by al-'Imam 'Ali: Know the Truth, then you can recognize its followers. As we have studied history, being acquainted with what Khalid ibn al-Walid has perpetrated, distinguishing Truth from falsehood, so we cannot call him God's Sword (Sayf Allah). We should ask then: When has the Messenger of Allah given him this title, is it after killing the Makkans on the conquest day,despite the prophet's forbidance? Or when he sent him with the detachment of Zayd ibn Harithah to Mu'tah, saying: If Zayd is killed, so Ja'far
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ibn Abi Talib will replace him, if Ja'far is killed then Abd Allah ibn Rawahah, making (Khalid) the fourth in order for leading the arrmy but after the three were killed, Khalid with the remnants of the army fled the battle? Or when he accompanied him (the Prophet) to the Battle of Hunayn with tweelve thousand warriors, he turned his back, leaving the Prophet with the12,000 men?
When God says;''Whoso on that day turneth his back to them, unless manoeuvring for battle or intent to join a company, he truly hath incurred wrath from Allah, and his habitation will be hell, a hapless journey's end''. (8:16) so how would He allow His sword to escape?. It is really a wonderful matter.
I think that Khalid has never known this during the Prophet's lifetime, never hearing it from him (S), but the fact is that Abu Bakr has given him this badge of honour, when sending him to silence those who revolted against him for the sake of caliphat. Thereat Khalid assaied them, perpetrating the ugiest crimes till he aroused 'Umar's resentment, urging him --desoite his affinity and closeness to him-- to say to Abu Bakr said to 'Umar: ''Khalid is one of God's swords, unsheathed by Him against His enemies, he has interpreted and mistaken'', (hence he was given gies title).
It is reported by al-Tabari in al-Riyad-nadirah, that a setback occurred in Banu Salim, so Abu Bakr sent Khalid ibn al-Walid to them. He gathered many of their men inside inclosures, setting them to fire and burning them. When 'Umar ibnall-Khat-tab heard of this, he came to Abu Bakr saying: Do you let a man chastise (People) with God's chastisement?
Abu Bakr said: By God, I never rebuke a sword Allah has unsheathed against His enemy, till that He rebukes him. Then he ordered him and he went towards Musaylamah.205 Henceforth Ahl al-Sunnah wa al-Jam'ah have given Khalid ibn Walid the title Sayf Allah al-Malul (God's Unshathed
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205. Al-Tabari, al-Riyad al-nadirah,vol. i, p.100.
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word), though he disobeyed the messenger's order, burnt people by fire, disregarding the Sunnah completely.
It is reported by al-Bukhari in his Sahih that the Messenger of Allah (S) said: ''Non-other than Allah is entitled to chastise by fire'', and also said: No one can chastise by fire except its Lord''.206
As mentioned earlier Abu Bakr said before his death: Would that I had never burnt al-Fja'ah al-Salami.
We reply: Would that someone inquire 'Umar ibn al-Khat tab:If you know surely that non-ther than Allah is entitled to chastise by fire, so what made you swear, in the wake of the Prophet's demise, to burn the house of al-Zahra' along with whomever is therein, if those inside it won't come out for swearing allegiance? Had not Ali submitted and asked the others to go out, you woukd have fulfilled your intention in their regard.
Sometimes I doubt that 'Umar objects Abu Bakr, but the latter disregards him and his objection, as being something unbeleivable. There are evidences that Abu Bakr being unable to disobey 'Umar and withstand his objection, and more once he has said to him: I have told you that you are more powerful than me for this affair, so you overcame me. Once again when those whose hearts are to be reconciled, have complained to Abu Bakr against 'Umar's behaviour, when he spat at the letter he sent to them and tore it, and when they asked him: Are you the caliph or 'Umar? He replied: Rather it is him God-willing
So, I can say decisively: May be the one who has opposed him in regard of Khalid's heinous acts, being only 'Ali ibn Abi Talib, but the early historians and narrators have most often been refraining from mentioning his name, substituting it with 'Umar, as stated by some traditions ascribed to Abu Zaynab or to a man, meaning by him'Ali, without refraining to him by name.
This is no more than probablity, or we should accept
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206. Sahih al-Bukhari, vol. iv, p. 325.
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the claim of some historians that 'Umar ibn al-Khattab had been detesting Khalid, not enduring to see him, due to being jealous of him, as Khalid fascinated people's hearts through the victories he achieved. It is said that Khalid wrestled in the pre-Islamic period with 'Umar, and defeated him with breaking his leg.
The noteworthy point is when 'Umar siezed the caliphate, he deposed Khalid from his post, but he never punished him with stoning as he threatened him before.
What we conclude here is that 'Umar being identical to Khalid in rudeness and arrogance, as both of them used to be stern and fierce of heart, striving for contradicting the prophetic Sunnah and disobeying the Prophet (S) during his lifetime and after his demise, each holding grudge against the Prophet's wasi, working for excluding him. After the prophet's demise, Khalid colloborated with 'Umar and Abu Bakr to assassinate 'Ali,207 but Allah --the Glorious and Exalted--saved him from their danger, that Allah might conclude a thing that must be done.
Once more, after a brief survey for the character of Khalid ibn al-Walid, with whom Ahl al-Sunnah chant, we come to realize explicity that they are farther from the Prpphetic Sunnah, being followers and imitators of only those who contradicted and neglected it totally, observing neither sanctity nor respect for it and for God's Book.
10.Abu Hurayrah al-Dusi:
He is one of the late Sahabah in Islam, and counted among those in the ninth or tenth class (tabaqah), according to the classification in the Book Tabaqat Ibn Sa'd. He met wit the Prophet (S) only at that his company to the Prohet (S) has not exceeded three years.208 Some believe it to be less then two years, as the Prophet (S) has sent him with Ibn al-Hadrami to
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207. Refer to al-'Ihtijaj of al-Tabrasi.
208. Sahih al-Bukhari, vol. iv, 175, what is narrated by Abu Hurayrah about himself, bab 'alamat al-nubuwwah.
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Bahrayn, and while he being there, the prophet passed away.
Abu Hurayrah has never been known of jihad or bravery, or being among the thoughtful sages and learned fuqahah', besides being illeterate. The first time he came to the Prophet (S), he was full as expressed by him, and as realized by the Prophet when he (S) lodged him with the Ahl al-Sifah, that whenever a charity was brought to the Prohet, he would send it to them. He used to be hungry most often, as stated him, that he had been intercepting the Companions pretending to be starving, seeking to be taken to their houses and be fed.
However, he used to be widely known of narrating a large of traditions from the Messenger of Allah, till they amount to six thousand, drawing thus the thus the attention of investigators, since despite his short companionship (with the Prophet) he has narrated traditions and incidents he never witnessed. Some of the investigators have calculated the traditions narrated by the Caliphs, the ten augured with Paradise, mothers of believers (mu'minun), and by the pure Ahl al-Bayt, all could not reach one-tenth of those narrated by Abu Hurayrah alone, (though one of those people being 'Ali ibn Abi Talib, who enjoyed the Prophet's company for thirty years).
Therefore, Abu Hurayrah was a target of charges by people, accusing him with saying lies, fabrication and defraud, believing him to be the first narratorin Islam accused of fabrication.
But Ahl al-Sunnah call him "Narrator of Islam" venerating him highly and considering him an authority. And some believe him to be more knowledgeable then 'Ali, in accordance to a hadith narrated by him saying: I said: O God's Messenger, I hear so many traditions from you, that most often I forget. He said: Strech out your cloark, and so did I. Then he has ladled with his hands and said: Gather it. So did I, and after that I have never forgotten anything.209
Abu Hurayrah has narrated abundantly from the
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209. Ibid., vol. i, p.38, kitab al-'ilm,bab hifz al-'ilm,and vol. iii, p.2.
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Messenger of Allah, to the extend that 'Umar has hit with the udder, saying to him: You have narrated so abundntly that I blieve you to be liar against the Messenger of Allah. This was due to hadith reported by him, that Allah has created the heavens and the earth the reation within seven days. When 'Umar heard of this, he summoned him asking him to repeat the hadith repeated it, 'Umar hit him and said: Allah says within six days and you say within seven? Abu Hurayrah said: I might have heard it from Ka'b al-'Akhbar. Then Umar said: As long as you cannot differentiate between the traditions said by the Prophet and those said by Ka'b al-'Akhbar, it is better you never narate anything.210
It is reported also that al-'Imam 'Ali ibn Abi Talib has said: The biggest ever falsifier against the Messenger of Allah being Abu Hurayrah al-Dusi.211Also 'Aisshah, Umm al-Muminin, has recurinly denied the vercity of several traditions he had been narrating from the Prophet, telling him once: When have you head the Messenger disclosing such a hadith? He reply: Your attention ha been kept from the hadith of God's Messenger (S) by the mirror, Kohl bottle, and the dye. When he insisted on refuting his narration aabd defaming him, nd Marwan ibn al-Hakam has interferred, questioning the veracity of the hadith, only then Abu Hurayrah confessed the truth saying: I have never heard it from the Mesenger of Allah (S), but from al Fadl ibn al-'Abass.212
It is particular in this respect, Ibn Qutaybah has accused him, saying in his regard: Abu Huraayrah has quoted from al-Fadl ign al-'Abbas afteer his death, ascribing the ahadith to the prophet, for misleading people that he has heard it from him (S).213 Also in his book Ta'wil Mukhtalif al-hadith, Ibn Qutaybah said: Abu Huraytrah used to say: ''The Messenger said so and so, but I have heard ot from other than him''.
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210. Abu Riyyah al-Misri, kitab Abi Hurayrah.
211. Ibn Abi al-Hadid, Sharh Nahj al-balaghah,vol.iv, p. 28.
212. Sahih al-Bukhari, vol. ii, p. 232, bab al-sa'im yusbihu junuban and Muwatta' Malik, vol. i, p.272.
213. Al-Dhahabi, siyar a'lam al-nubala'.
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It is also reported by al-Dhahabi in his book A'lam al-nubala that: Yazid ibn Ibrahim heard Shu'bah ibn al-Hajjaj say: Abu Hurayrah used to be a fraudulent (udallis).
In the book al-Bidayah wa al-nihayah, by Ibn Kathir, it is reported that Yazid ibn Harun head Shu'bah say in Abu Hurayrah's regard, that he had been a fraudulent, and used to narrate from both Ka'b al-'Ahbar and the Messenger of Allah (S) without distinguishing between them.
Abu Ja'far al-'Iskafi said too: Abu Hurayrah had been alien in view of our shaykhs, and his narration being unacceptable .214
He had been known of being a liar and fraudulent and narrating so many fabricated traditions, that some people used to tease him, by asking him to compose traditions for them according to their desires. It is narrated that a man was putting on a new open probe, and passed by Abu Hurayrah swaggerly, saying him: O Abu Hurayrah, you narrate abundantly from the Messenger of Allah (S), have you heard him saying anything in my garment? Abu Hurayrah replied: I heard Abu al-Qasim say: While a man from the old time had been swaggerring in his garment, suddenly Allah caused the earth to sink with him, making him to rattle inside it till the Doomsday; by God I know not, he may be one of your people and flock.215
So how wouldn't people suspect Abu Hurayrah's narrations as they being contradictory; that he may narrate a hadith, narrating then its opposite. When people object and argue with him by the previous hadith, he turns away from them or jargonizes by the Abyssinian dialect.216
He is not only accused with lying and fabrication by people, but he has testified against himself that he used to narrate from his own ascribing it to the Prophet (S).
Al-Bukhari has reported in his Sahih, that Abu Hurayrah said: The Prophet (S) said: The best of charity is that which is left out of contentment, the upper hand is better than
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214. Sharh ibn Abi al-Hadid al-Mu'tazali, vol. iv, p.68.
215. Al-Bidayah wa al-nihayah, vol. vii, p.108.
216. Sahih al-Bukhari, vol. vii, p.31, baba la hammah.
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the lower hand. Begin to help those you provide for, the woman says (to her husband): you either feed me or divorce me, and the slave says: feed me and employ me, while the son says (to his father): You must feed me, to whom do you leave me? They they asked Abu Hurayrah: Have you heard this hadith from the Messenger of Allah (S)?! He said: No, it is from Abu Hurayrah's purse.217
Look at Abu Hurayrah, he begins the hadith with saying: "The Prophet (s) said", and then when being disapproved and questioned, he admits the truth indicating that it is from Abu Hurayrah's purse!
May Abu Hurayrah be delighted with this purse that is filled with lies and legends, acquiring circulation near Mu'awiyah and Banu Umayyah, bringing him then magnanimity, power, wealth and palaces, as Mu'awiyah has assigned him the governorship of al-Madinah, building for him al-'Aqiq Palace, marrying him to the noble woman, for whom Abu Hurayrah had been working as a servant.
It has become clear that Mu'awiyah made Abu Hurayrah his close vizier, not due to his merit or honour or knowledge ('ilm), but because he could find wth him the tradition which he looks for and circulates. While some Sahahbah hesitate and feel staitened in cursing Abu Turab, Abu Hurayrah has reviled and cursed 'Ali inside his house and before his followers (Shi'ah).
It is reported by Ibn Abi al-Hadid that: When Abu Hurayrah came to Iraq with Mu'awiyah, he entered the Kufah Mosque where he found many people welcoming him. He addressed them saying: O people of Iraq, do you claim I ascribe lies to the Prophet and subject myself to be burnt by fire? By God, I heard the Prophet say: "For every prophet there is a shrine, and my shrine is an al-Madinah on the way between 'Ir and Thawr, whoever makes a hadith in it, he deserves damnation of Allah, the angels and all people", and I witness that 'Ali has made a hadath in it.
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217. Ibid, vol. vi, p. 190, bab wujub al-nafaqah 'ala al-'ahl wa al-iyal.
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When Mu'awiyah heard of this hadith, he rewarded and honoured him, appointing him as the governor of al-Madinah .218This bieng a sufficient and convincing evidence, and undoubtedly the free investigators and researchers should suspect anyone befrriending the enemy of Allah and His Messengers, and being the enemy of the friend (wali) of Allah and His Messenger.
Certainly Abu Hurayrah could never assume such a lofty post, wilayah of al-Madinah --the capital of Islam --but only due to the services he rendered to Mu'awiyah and the Umayyad rulers. Glory be to Allah, the reverser of states! When Abu Hurayrah came to al-Madinah, for the first time, he was undressed, having nothing to cover his body except a leopard skin, begging the passers-by to sustain him, with the lice sprawling over his skin. Then, out of a sudden, the turns to be the governor of al-Madinah, living in al-'Aqiq Palace, having at his disaposal wealth, servants and slaves, with a power that no one be allowed to speak but with his permission.
Abu Hurayrah and the Umayyads had been loving each other during the reign of 'Uthman ibn 'Affan, their chief. His impression about 'Uthman used to be contrary to that of all Sahabah, the Emigrants and Helpers, as he used to charge with impiety all those participated in killing 'Uthman, and instigated against him. Undoubtedly he used to accuse 'Ali ibn Abi Talib with killing 'Uthman, the fact we get from his hadith in the Kufah Mosque, and his saying that 'Ali has made a hadith in al-Madinah, cursing him by the tongue of the Prophet, angles and all the people.
Ibn sa'd reports in his Tabaqat, that when Abu Hurayrah died in the 59 (H), 'Uthman's sons carried his cffin to reaching the baqo', as a sogn of gratitude for his viewpoint about' Uthman.219
Allah has certain ways in treating His creatures, as 'Uthman ibn Affan, the master and magnate of Quraysh be murdered, and slaughtered like a goat, though being a Caliph
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218. Ibn Abi al-Hadid, Sharh Nahj al-balaghah, vol. iv, p. 67.
219. Tabaqat Ibn Sa'd, vol. ii, p.63.
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of Muslims and called Dhual-Nurayn, from whom, as they allege the angels feel ashamed, but despite all this, he had neither been ritually cleaned, nor shrouded, with delaying his burial for three days, and burying him in the Jews cemetery.
Whereas Abu Hurayrah al-Dusi dies in a state if glory and dignity, though being a destitute before and of unknown folk and tribe, with no relation among Quraysh. Nevertheless, his coffin was carried by the Caliph's sons, who turned to be guardian of affairs during Mu'awiyah's time, burying him then in the Baqi 'of God's Messenger.
We are going to expose Abu Hurayrah's stance towards the Prophet Sunnah.
It is reported by al-Bukhari in his Sahih, that Abu Hurayrah said: I have committed to memory from the Nessenger of Allah (S) two receptacles, one I have disseminated, but had I promulgated the other one, my pharynx would have been cut.220
After stating Abu Bakr and 'Uthman have burnt the Prophetic written Sunnah, preventing the traditionist from narrating it, the turnn now is for Abu Hurayrah, who discoses in this hadith the hidden fact, attesting what we have stated before, confessing frankly that he had never utterd but that which would please the ruling caliphs. On this basis, Abu Hurayrah used to possess two purses or receptacles, one he used to diseminate, containing all that desired by the ruler. The second receptacle, which was concealed by Abu Hurayrah for fear of his pharynx being cut, is that one containing the sahih (veracious ) traditions of the Prophet (S)
Had Abu Hurayrah been a trustworthy (thiqah)muhaddith he would have never hidden the real sahih traditions, beside promulgating fanciees and lies for supporting the oppressors, being aware that Allah's damnation upon the oppressors, being aware that Allah' s damnation be upon whoever conceal the evidence (bayyinat).
Al-Bukhari has reported his saying: people say that Abu Hurayrah had narrated abundantly, but I would have
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220. Sahih al-Bukhari, vol. i, p.38, bab hifz al-'ilm.
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never narrated any hadith had there not been two verses in the Book of Allah. Then he (Abu Hurayrah) recited: Lo! those who hide the proofs and the guidance which We revealed, after We had made it clear to mankind in the Scripture: Such are accursed of Allah and accursed of those who have the power to curse. Our brethren the Muhajirun have been engaged in making deals in markets, and our brothers the Ansar have been engaged in dealing with their funds, and Abu Hurayrah has been obligating the Prophet with satiating him, attending what they attend not and committing to memory whtat they not.221
How can Abu Hurayrah say: "Had there not been two verses in God's Book, I would have not narrated any hadith, " saying then: I have committed to memory from the Messenger of Allah two receptacles, one I have deseminated but had I promulgated the other one, my pharynx would have been cut? Isn't this a testimony by him that he has concealed the truth despite the two verses in the Book of Allah?!
When the Prophet (S) said to his Companions: Go back to your relations and teach them, and said: There may be a muballigh (comminicator) more concious than the listener. Al-Bukhari has reported that the Prophet urged the delegation of 'Abd al-Qays to preserve faith and 'ilm (knowledge) with propagating them to those after them.222
Have we and the researchers got the right to inquire: why should the Companion be killed and his pharynx cut when narrating any hadith of the Prophet (S)?!
There should be a secret behind this, that the caliphs never like to disclose, but we have refered to this secret in the book" Ask Thoe Who know", and to be concise here, we say that it is related to the text (nass) of acknowledging 'Ali as a caliph.
Abu Hurayra is not to blame alone, since he has realize his worth, testifying against himself that he had been
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221. Ibid, vol. i, p.37, bab hifz al-'ilm.
222. Ibid, vol.i, p.30.
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accursed of Allah and accursed of those who have the power to curse, due to his concealing the Prophet's hadith.
But those to blame are Ahl al-Sunnah, who regard Abu Hurayrah as the narrator of the Sunnah, while he himself testifies that he has concealed, defrauded and belied it, with confessing its being mingled for him that he used to be unable to distinguish between the prophet's hadith and the hadith of others.
All this being concluded from sahih traditions and confessions, stated in Sahih al-Bukhari and other sahih of Ahl al-Sunnah wa al-Jama'ah, whom we unquire: How should you feel confident in a person whose justice had been vilified by Amir al-Mu'minin 'Ali ibn Abi Talib, and accused by him of falsification, saying: "He has also been accused, beaten and threatened with expulsion by 'Umar ibn al-Khattab, beside being defamed and disapproved by A'ishah several times. Many other Sahabah too have vilified him, refutig his inconsistent traditions, so he either had been obliged to confess the truth, or he restored to jargonizing with the Abyssinian dialect. Morever many Islamic scholars have suspected his honesty, accusing him with falsification, fraud and contending for Mu'awiyah's banquets, gold and silver. How is it reasonable then that Abu Hurayrah be the Narrator of Islam, and the source of religious rules?
Some truth-seeking 'ulama', have attested that it was Abu Hurayrah who has foisted in Islam beliefs of the Jews and Isra'illiyat that filled books of hadith, or it may be Ka'b al-'Ahbar that has undertaken this task through and via him. So we witnessed the appearance of narrations about God's similuted and anthropomorphism, with the history of solutions and abominable utterance in regard of the prophets and apostles, all being reported from Abu Hurayrah.
Whether Ahl al-Sunnah wa al-Jama'ah going to come to their senses, to recongnize from whom the real Sunnah.
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should be taken. Should theyask, we can guide them by saying: Come on to the gate of city of knowledge and the Imams, his sons, who are the preservers of the Sunnah, the safety for the Ummah, the boat of deliverance, Imams of guidance, lamps of darkness, the firm hand-hold and God's strong cord.
