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 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 Yousuf (Joseph) had stayed, I would respond to the inviter." 1
This tradition was impossible for some reasons:
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 the deserts or in the seas." As
1. Refer to al-Bukhari's Sahih, vol. 2, p.p. Muslim's Sahih, vol. 1, p.p. 71 and Ahmed's Musnad, vol. 2.
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. Glory 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 Allah)."1 That was to say that his faith in Allah was at the highest degree and it would not increase because he, really, knew Allah very well and he was so sure about Him and his power. Thus was Imam Ali, so how about the master of the prophets and the last of them all (peace be upon them)!
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,
them to do bad deeds. The prophet Muhammad (s) would never blame Lot or disprove his saying. The prophet Muhammad (s) would never think of Lot else than what he deserved
Would be happy if the vizier was a relative, Removing of the blind added to his sureness nothing, It was the sun without a cover.
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 Yousuf (Joseph) stayed, I would respond to the inviter" he preferred, clearly, Yousuf 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 Yousuf'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 Yousuf, 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 Yousuf 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 sought Yusuf to 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 Yousuf 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(P) stayed in prison many times as long as Yousuf stayed, he would never beseech anybody to get him out of prison as Yousuf 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 Yousuf to the king (so he remained in the prison a few years) 12:42 (Quran). The forgetfulness of the man and the stay of Yousuf in prison for some years were a warning for him because he did the unworthier 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 Yousufs 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 at Badr 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 the day of Hunain, 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 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)?
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