Abu Hurayra- The Liar: 2011

The Quantity of Abu-Hurayra's traditions

All those who collected the Hadith agreed unanimously that Abu Hurayra had narrated traditions more than any one else at all. 1

They counted his traditions to find that they were five thousand and three hundred and seventy-four traditions.

He had in al-Bukhari's Sahih only four hundred and forty-six traditions. 2

We found that all what was narrated by the four caliphs in comparison with Abu Hurayra's traditions was less than twenty-seven percent. Abu Bakr had narrated one hundred and forty-two traditions. 3

Umar had narrated five hundred and thirty-seventraditions. 4

All what Uthman had narrated were one hundred and forty-six traditions. 5

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

And five hundred and eighty-six traditions were narrated from Imam Ali 1 .

So the total is one thousand and four hundred and eleven traditions, which if you compare to Abu Hurayra'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. 2

She was in the house where Allah's inspiration was revealed to the Prophet (s) and the place of coming and going of Gabriel and Michael for fourteen years. She died a little before AbuHurayra's death. 3 What a difference between the two companionships and the two ones' acumen was! As to the companionship it was known. But as to acumen, her acumen competed with her hearing and her heart preceded her ears. She was very acute. Nothing happened to her unless she recited poetry about it. Orwa said that he had not seen anyone having more knowledge in jurisprudence, medicine, or poetry than Aa'isha. Masrouq said that he had seen some of great companions asking her about religious duties.

She was forced to spread her traditions that she sent her callers to the countries and led that great army to Basra. And in spite of all that, her traditions were two thousand andtwo hundred and ten. 4 So her traditions were less than a half of Abu Hurayra's traditions

1. As-Sayouti, Tareekh al-Khulafa' (Ali's biography). Ibn Hazm in his book al-Milal wen-Nahl, vol. 4,p.p.137.

2. Ibn Abdil-Birr 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 hijr - so her marriage was before Abu Hurayra being a Muslim in ten years because he became Muslim inthe seventh year of hijra.

3. She died i fifty-seven of hijra 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 wali of Medina by his uncle Mu'awiya. He wanted to honor Abu Hurayra by that. Aa'isha was buried in Baqee.

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

Two newborn babies talking about the unseen!!!

The two sheikhs 1 mentioned 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' 2 , 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 men; there is no altering of Allah's creation; that is the right religion, but most people do not know) 30:30 (Quran).

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.

A nation was metamorphosed into mice!!

The two Sheikhs mentioned 1 that Abu Hurayra had said: "The Prophet (s) said: "A nation of the Israelites was lost and they didn't 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."

1. Refer to al-Bukhari's Sahih, vol2, p.p. 149 and Muslim's Sahih, vol. 2, p.p. 536.

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.

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." 1It 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.

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).

1. Refer to Irshad as-Sari, vol. 8, p.p. 500.

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 themwith 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! Glory be to Him, the Exalted, the Almighty.

The Abyssinians play in the mosque in front of Prophet(s.a.w)!!!

Al-Bukhari mentioned that Abu Hurayra had said: "While the Abyssinians were playing with their bayonets in front of the Prophet in the mosque, Umar entered and began to throw them with pebbles. The Prophet said to Umar: "Let them do that." 1
The Prophet was far away from play and higher than levity. He knew well, more than any one else, of the prohibited actions. He 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 (Quran).

1. In his Sahih, vol. 2, p.p. 120.

The angels talk with Umar!!!

Al-Bukhari mentioned 1 that Abu Hurayra had said: "The Prophet (s) said: "Some men of the Israelites, who lived before you,were talked with (by the angels) although they were not apostles. If there is someone of my umma like them, it will be Umar." 2Al-Bukhari mentioned another tradition 3 narrated by Abu Hurayra that he said: "

The Prophet (s) said: "There were among the nations, who had lived before you, some people, who were talked with (by the angels). If my umma has someone like those, it will be Umar."

1. Sahih Bukhari , vol. 2, p.p. 194
2. Refer to al-Qastalani's book Irshad as-Sari, vol. 7, p.p. 349.
3. Sahih, vol. 2, p.p. 171.

It was a fabricated tradition that Abu Hurayra had invented with adorned words years after the death of Umar. It came out just like what the policy of the upper class wanted and the public at that time jogged with it joyfully. The hostile Umayyad policy against Imam Ali and the Hashimites required raising Abu Bakr and Umar to the position of the prophets and the infallible saints. The masses were so ardent with the victories achieved during the reign of the two caliphs, Abu Bakr and Umar, so Abu Hurayra flattered both; the ruler 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 traditions during the lifetime of Umar, the caliph's stick would have got its share from his back, but the space was free for him to talk whatever he liked. It was well-known for the discerners and the prudent that those, whom the angels talked with, were either prophets or prophets' guardians, who 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.

Umar was not a prophet nor an infallible guardian, so the angels would not talk with him.

Moreover that the doings of Umar during the life of the Prophet (s) and after his life didn't fit him to be talked with by the angels at all.

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 there 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 sheep. The wolf came and took one of them. The man followed the wolf and saved the sheep. The wolf said to the man: "You 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." 1

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.

Abu Hurayra was fond of wonders and unusual things. He was mirthful when he talked about unusual things like the running away of the rock with Moses' cloths or when Moses slapped the angel of death and gouged his eye, the falling down of gold locusts upon Ayyoub (Job) and the likes of his impossibilities.

And here he told of a talking cow and a talking wolf, which spoke in eloquent Arabic to show that they had reason, knowledge, and wisdom. He told of something, which definitely never happened nor would happen at all. The natural rules, which Allah made for all what He had created, made this thing impossible unless there was a necessity for a miracle to be a sign to prove the prophecy of one of the apostles or something related to Allah. The matter of the man, who led his cow to the field and rode it, did not need any challenge or miracle that Allah would break the rules of nature for him. The same was for the sheep keeper, when the wolf invaded his sheep. This tradition was completely 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 their 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.

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

The prophet(may God forbid) misses the Fajr (dawn) prayer

The two sheikhs mentioned 1 that Abu Hurayra had said: "We travelled in the night with the Prophet (s) and slept at a late time.

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

We didn't wake up until the sun rose. The Prophet (s) said: "Let every one lead his sumpter and move from here. It is a place attended by the Satan." We did. Then he asked for some water to do wudu'. 1 He did two prostrations then he offered the prayer in the morning."

The guidance of the prophet Muhammad (s) was far above such a tradition. Allah said: (O 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 Qur'an 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 obligatory 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: (andsing 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.

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 Qur'an to you that you may be 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 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 water in his ear." 1

What a metaphor it was about those, who accustomed themselves to sleep without offering the night prayer and what a rhetoric it was from (an 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 that, 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!

Abu Hurayra himself narrated 2 that the Prophet (s) had said: "The Satan ties three knots upon the nape of every one of you when he sleeps. If he wakes up and mentions Allah, one knot will open. If he makes wudu', the second knot will open and if he offers the prayer 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 metaphor like the previous one. The Prophet (s) wanted to warn his umma from the Satan and to incite them to obey Allah. If Abu Hurayra was true in this tradition, he must be a liar when he told that tradition of the Prophet's sleeping and missing the Fajr 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.

Abu Hurayra narrated that the Prophet had said: "No prayer is heavier for the hypocrites than the prayers of Fajr and Isha'. If they know what these two prayers have, they will come to offer them even creepingly. I was about to order the caller of azan to say the iqama 1 and then to order a man to lead people in prayer and I would take a torch to threaten with fire whoever didn't come to offer the prayer yet."

The Prophet (s) urged people to offer the prayers, paid much attention to the Fajr prayer and threatened those, who didn't come to offer the prayer, by burning them with fire. After all that, was it believable that he himself slept and didn't offer the prayer? Certainly not!

Allah might have mercy upon Abdullah bin Rawaha, the martyred companion, when he said: 2

"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 faithed 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 Hadith) said that the Prophet's heart (senses) didn't sleep even when his eyes were sleeping. Their Sahihs declared that clearly. 3

This was one of the signs of the prophecy and Islam; therefore it was not probable for him to sleep and missed the Fajr prayer, because if his eyes slept, his heart would be attentive, especially to his god. Nothing of sleeping would make him inattentive 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.

he offered the night prayer and went to sleep before he offered the witr 1 prayer. One of his wives said to him: "O messenger of Allah, do you sleep before you offer the witr prayer?" He said: "My eyes sleep but my heart doesn't sleep." 2 He meant that he was certain he would not miss the witr prayer because he was fond of it and his heart was attentive to it even his eyes were sleeping. If he was so with the witr prayer, how about him when he slept before the Fajr prayer?

Secondly: Abu Hurayra declared, as mentioned by Muslim in his Sahih, 3 that this event happened to the Prophet during his return from the battle of Khaybar. How did Abu Hurayra pretend that he was with the Prophet then? Abu Hurayra became a Muslim after this battle as the historians mentioned unanimously. 4

Thirdly: Abu Hurayra said in the tradition: (The Prophet said: "Let every one of you lead his sumpter. This is a place 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 Hurayra was very poor and didn't have anything to satiate his hungry stomach with, so wherefrom did he get a sumpter to lead away as he said: 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.Sahih Muslim

4 vol. 1, p.p. 254.

5. 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.

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, the 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.

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 the 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)."1

1. Refer to 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.

The Prophets were far above that and away from it because it contradicted their infallibility and defamed their dignity and high status. Allah forbid! Could the Satan struggle with the prophets or disturb them or even think of that? Allah said addressing 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 every 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 (Allahuakbar), 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 Qur'an, seek refuge with Allah from the accursed Shaitan) 16:98 (Quran).

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!

Abu Hurayra narrated a tradition 1saying that if the Satan heard the azan (the call for prayers) from any Muslim, he would flee scaredly and would (fart) because of terror. So how would the Satan dare to come to the Prophet, who devoted to Allah, stood in front of Him in a loyal praying and asked His protection? How did the Satan interrupt the Prophet's prayer? Why didn't he flee scaredly with his farting? How impossible 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).

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

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 Knowing) 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: "O 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 and he was at the last days of his life that whoever entered the house of Abu Sufyan, would be safe.

Allah had evened all the ways to make his prophet bear these morals, which made the necks bow to the glory of his characters and the honour of his manners. Allah not only made him bear these morals, but also let him long to them 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 warned 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 angry with them.

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 every 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 the Satan tempted them until they fought the Prophet to get rid of him.

The Prophet hoped for every 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 mystery. The Satan seduced some people and confused their minds by distorting this blessed hope, hence they became hypocrites.

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?

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.

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 every 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. O 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)

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

Allah wanted to make the Prophet be quite sure that the prophets would win and the Satan would be defeated. He said: (and Allah is Knowing, 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 be 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).

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

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

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. 1

1. I mentioned this interpretation in al-Irfan magazine, vol. 31, p.p. 113

Let us return to the tradition of Abu Hurayra: (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 the 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)).

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

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

He thought that they were fettered in chains like the human beings. He didn't perceive that they were fettered according to their satanic world with chains corresponding with their satanic nature to prevent them from ravaging whereas no one of the human beings could see them.

Abu Hurayra said in his tradition that the prophet Muhammad (s) had set the Satan free, because he had hated to have a kingdom like that of Solomon.

But Abu Hurayra forgot that Allah had given Solomon a kingdom, in which He subjected for him the wind, which made a month's journey in the morning and a month's journey in the evening. Allah made a fountain of molten copper to flow out for Solomon and (of the 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 the prophet Muhammad (s).

Even if the prophet Muhammad fettered 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).

Prophet Muhammad hurt, whipped, abused and cursed innocent people!!(May Allah forbid)

The two sheikhs mentioned that Abu Hurayra had said: "The prophet Muhammad (s) said: O Allah, Muhammad is not but a human being. He becomes angry like the other human beings. I had a promise with You that You 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." 3

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

It was not probable for Prophet Muhammad and all the prophets to hurt, whip, abuse or curse anyone, who did not deserve that whether they were comfortable or angry. In fact they never became angry in vain save for the sake of Allah. Glory be to Allah. He is far above than to send prophets, who would be moved by anger to whip, curse, abuse or hurt innocent people. The prophets were far above every saying or doing would conflict with their infallibility or with all what would not be fit for the prudent and the wise.

The pious and the obscene, the believer and the unbeliever knew well that hurting, whipping, abusing or cursing an innocent one was ugly injustice and frank transgression, which the believers denied. Then how would it be probable for the master of the prophets to do such? The Prophet said: 1 "Abusing a Muslim is transgression." Abu Hurayra said: 2 "It was said to the Prophet: "O messenger of Allah, you may curse the hypocrites." He said: "I had not been sent (by Allah) to be a curser but as mercy for people." Thus he was with the hypocrites, how would he be with the innocent believers? He (s) said: 3 "The cursers will never be intercessors or witnesses in the Day of Resurrection." Abdullah bin Amr said: 4 "The Prophet (s) wasn't impolite or dishonest. He (the Prophet) said: "The best of you are those, who are high-minded." Anass bin Malik said: 5 "The Prophet wasn't impolite, a curser or an abuser." Abu Zarr 6said to his brother when he had heard about the Prophet (s): "Ride to that valley and try to hear from him." When his brother came back, he said to him: "I found him ordering with the noble characters."

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.

Abdullah bin Amr said: "I wrote down everything I heard from the Prophet (s) in order to memorize it. Some people of Quraysh forbade me to do that and said: "Do you write everything you hear from the Prophet whereas he talks whether he is comfortable or angry?" I told the Prophet about that. He pointed to his mouth with his finger and said: "Write down! I swear by Him, in Whose hand my soul is, that nothing comes out of it (his mouth) but rightness." Amr bin Shu'ayb said that his father had said that his grand father had said: "Do I write down whatever I hear from you?" He said: "Yes, you do." I said: "Comfortable or angry you are?" He said: "Yes, because I don't say at all save rightness." 1

1.Refer to Ibn Abdul-Birr's book Jami'Bayan al-Ilm, p.p. 36.

Someone asked Aa'isha (the Prophet's wife) about the morals of the prophet Muhammad (s). She said to him: "Did you read the Qur'an?" He said: "Yes, I did." She said: "The Qur'an was his morals." What a word it was that indicated her eloquence and knowledge of the very morals of the Prophet (s). No wonder! She saw him, with the Qur'an in front of his eyes, imitating its guidance, seeking light in its sciences, worshipping according to its orders and forbids, 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 who speak evil things of the believing men and the believing women without their having earned (it), they are guilty indeed of a false accusation and a manifest sin) 33:58 (Quran), (And those who, shun the great sins and indecencies, and whenever they are angry 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), (anddo 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 bear 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 andfrom 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 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 angry." 1 "He, who has no kindness, will be deprived of welfare." 2 "If kindness is added to a thing, it will become beautiful and if it is deprived of a thing, it will become ugly." 3 "Allah is kind. He loves kindness and gifts people for their kindness what He doesn't gift for violence or anything else." 4 "The real Muslim is he, from whose tongue and hand people are in safe." 5 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 angry? 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 them with eternal 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. Refer to 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. Refer to al-Bukhari's Sahih, vol. 1, p.p. 6.

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. 1 Allah revealed to the Prophet a verse of the Qur'an, which was recited by the Muslims day and night, talking about that: (and We did not make the vision which We showed you but a trial for men and the cursed tree in the Qur'an 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 matter of these hypocrites that (he who would perish might perish by clear proof, and he who would live might live by clear proof), (and nothing is incumbent on the apostle but a plain delivering (of the message) (Quran)).

Once al-Hakam bin Abul-Aass asked permission to meet the Prophet (s). The Prophet knew him by his voice. He said: 2 "Permit him to come in! Curse be upon him and upon every one of his offspring except the believers 3 of them and what a few they will be! They will be honourable in the worldly life and mean in the afterlife. They are full of cunning and deceit. They are given every thing in this life but they will have no share of good in the hereafter."

The Prophet (s) said: 4 "If the family of Abul-Aass becomes thirty men, they will divide the wealth of the Muslims among them,make people slaves for them and distort the religion of Allah according to their interests."

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.

He also said: "If the Umayyads become forty men, they will make people as slaves, take the wealth of the Muslims as their properties and distort the Qur'an to serve their interests." 1

If every one had a newborn baby, he would bring him to the Prophet to pray for him. When Marwan bin al-Hakam was born, they brought him to the Prophet. The Prophet said: "Take out this gecko and the son of a gecko, the cursed and the son of the cursed." 2

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

was not yet born. So Marwan was included in the curse of Allah." 3

Ash-Shi'bi said that Abdullah bin az-Zubayr had said: "The Prophet cursed al-Hakam (Marwan's father) and his sons." 4

The books of Hadith mentioned these recurrent traditions and others like them. They confirmed that the Umayyads were cursed by the Prophet. Al-Hakim mentioned in his Mustadrak, in the chapter of al-Fitten wel-Malahim (seditions and braveries) enough traditions of this kind, which were a good message for the prudent to ponder about. He concluded the chapter by saying: "Let the researcher for the truth know that I didn't mention in this chapter one third of what were narrated in this concern. The first sedition in this umma was their (Umayyads) sedition. I couldn't end the book without mentioning

them."5

1. 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.

This was enough to prove what we had said that they fabricated this tradition and others like it to suspend those curses delivered by the Prophet upon them. But unfortunately the public preferred those cursed hypocrites to their Prophet unconsciously, when they defended this superstition to preserve the fame of those cursed ones. They didn't pay any attention that they did wrong to the Prophet (s).

The umma didn't have to conserve the dignity of those, whom the Prophet had cursed and exiled for their corruption. The umma lost, by doing that, the benefit, which the Prophet wanted to them by cursing and exiling those hypocrites, who trundled the rocks in the night of (al-Aqaba) to startle the Prophet and to throw him down when he was coming back from the battle of Tabouk. It was a true long tradition, in which it was mentioned that the Prophet cursed them at that time. 1

It was too odd of the Muslims to defend those people, who caused many agonies to the Prophet and tried their best to revenge! They hurt him and hurt his family after his death. 2

1. Refer to Ahmed's Musnad, vol.2.
2. Az-Zubayr bin 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

The Prophet cursed them to dismiss them from the mercy of Allah and to make the believers avoid them because of what they committed and what they would commit, and not to make them be near to Allah as the distorters said!

The Prophet(P) 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 1, in two sections (rak'ah) instead of four and he finished it. Then he stood up to a piece of wood was in the front of the mosque and put his hand on it.2 Among the people in the mosque were Abu Bakr and Omar, but they feared to ask the Prophet about that. The hurried people left the mosque and asked if the prayer had been lessened. Someone, whom the Prophet called Thul-Yadayn, asked the Prophet: "Did you forget or lessen the prayer?" The Prophet said: "I didn't forget and the prayer wasn't lessened." Thul-Yadayn said: "Yes, you forgot." The Prophet offered two additional rak'ahs, made tassleem (the ending of a prayer), said Allahuakbar (Allah is great) and prostrated for the forgetness." 3

1. What 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.

This tradition was untrue for many reasons:

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.

I swear by the master of the prophets (s) that if such forgetness came from me, shame and shyness would occupy me and the prayers, behind me, would make fun of me and of my worship, so how about the prophets, whom Allah had chosen to be the excellent 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 contradictory 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-Yadayn 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-Yadayn 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: "Yes, 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 Asr prayer?

Fifth: Thul-Yadayn, who was mentioned in the tradition, was the same as Thush-Shamalayn, 1 Ibn Abd Amr, the ally of the tribe of Zuhra. The two names referred to one person. He was martyred during the battle of Badr. That was confirmed by the imam of the tribe of Zura and the best of those, who knew about their allies, Muhammad bin Muslim az-Zuhri, as it was mentioned by Ibn Abdul-Birr in his book al-Isstee'ab, ibn Hajar in his book al-Issaba, Sharh Sahih Muslim and Sharh Sahih al-Bukhari. Also the same was confirmed by Sufyan ath-Thawri and Abu Haneefa when they considered the tradition as untrue one and gave fatwas contradicting it. 2 An-Nassa'ei declared in his tradition that Thul-Yadayn and Thush-Shamalayn referred to the same person. He said: 3.. .Thush-Shamalayn ibn Amr said to him (to the Prophet): "Did you lessen the prayer or did you forget?" The Prophet said: "What did Thul-Yadayn say?" So he confirmed that Thush-Shamalayn was the same as Thul-Yadayn. Clearer than that was a tradition mentioned by Ahmed bin Hanbal 4 narrated by Abu Salama bin Abdur Rahman and Abu Bakr bin Abu Khaythama that Abu Hurayra had said: "Prophet Muhammad offered the prayer of Zuhr or Asr in two rak'ahs and finished it by tasleem (saying assalamualaykum). 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 1 from Muhammad bin Katheer from al-Awza'ee from az-Zuhri from Sa'eed bin al-Mussayab, Abu Salama and Obaydullah bin Abdullah that Abu Hurayra had said: "The Prophet ended the prayer after two rak'ahs instead of four. Abd Amr 2 bin Nadhla, who was from the tribe of Khuza'a and an ally of the tribe of Zuhra, stood up and said to the Prophet: "Did you lessen the prayer or did you forget?".. .including the saying of the Prophet (was Thush-Shamalayn true?)

All these traditions showed clearly that Thul-Yadayn, mentioned in Abu Hurayra's tradition was Thush-Shamalayn ibn Abd Amr, the ally of the tribe of Zuhra. No doubt that Thush-Shamalayn, mentioned above, was killed in the battle of Badr more than five years before Abu Hurayra became a Muslim. His killer was Ossama aj-Jasmi. Ibn Abdul Birr and all of the historians said that. So how could it be possible for Abu Hurayra to meet him in one prayer behind the prophet Muhammad (s)?!

Some, who defended Abu Hurayra, justified that the companion might narrate about something that he didn't attend either by hearing about it from the Prophet or from another companion. Hence the death of Thul-Yadayn five years before Abu Hurayra became a Muslim would not prevent Abu Hurayra to narrate the tradition.

This excuse was definitely wrong. Abu Hurayra pretended that he had attended the prayer, and that was confirmed by all those, who mentioned this tradition. Al-Bukhari mentioned the tradition in his Sahih 3 narrated by Adam bin Shu'ba from Sa'd bin Ibrahim that Abu Hurayra had said: "The Prophet (s) led us in the Zuhr prayer or Asr prayer...

etc."

Muslim mentioned in his Sahih 4 that Muhammad bin Seereen had said: "I heard Abu Hurayra saying: The prophet Muhammad (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. Vol. 1, p.p. 145.
4. Vol. 1, p.p. 215.

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-Yadayn 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 1 as the following: "The Prophet led us in prayer (metaphorically) that he meant: he led the Muslims in prayer."

The answer for their excuse was that Abu Hurayra confirmed his definite attendance in a way, which could not be interpreted here and there. Muslim mentioned a tradition in his Sahih 2 that Abu Hurayra had said: "While I was offering the Zuhr prayer with the prophet Muhammad (s), he ended the prayer after two rak'as.. .etc." What about this saying? Was it possible to look for excuses to defend it? Certainly not! But we were afflicted with those, who never ponder! We do not have but Allah to resort to!

1. Refer to al-Qastalani's book Irshad as-Sari, vol. 3, p.p. 266.
2. vol. 1, p.p. 216.

The Prophet forgets two sections of the prayer

1. What 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.