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: "You 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: "O 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 angry 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: "O 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.
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: "O 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 angry 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: "O Jesus, you are the prophet of Allah and His word, which He communicated to Miriam (the Virgin Mary) and a spirit from Him. You 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 that He hadn't become so angry like that before, nor He will be so angry 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: "O 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: "O Muhammad, raise your head and ask whatever you like, you will be granted that and intercede, your intercession will be accepted." I say: "O my god, my umma! O my god, my umma!" It is said: "O Muhammad, enter among your umma those, who won't be punished, from the right gate and they will participate the other gates with people." 1
Abu Hurayra, in this tradition, did dare audaciously to defame and disgrace the prophets, whom Allah had chosen to spread His missions among His people, in a way that the divine Sharia and Sunna denied it completely. The Sunna had a way of glorifying the 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 glory, 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 angry like that neither before nor after. Also the prophet Muhammad would never tell about them but praise and glorification.
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.
1. This text is according to al-Bukhari in his Sahih, vol. 3, p.p. 100. It was mentioned by Muslim in his Sahih, vol.1, p.p. 97 and Ahmed in his Musnad, vol. 2.
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