An Analysis of Sahih Al-Bukhari

Did Prophet forget to take a bath ??- Sahih Bukhari

http://www.sahih-bukhari.com/Pages/Bukhari_1_05.php

Abu Huraira insulted Prophet (SAWA) in this way : 

 

Volume 1, Book 5, Number 274 :
Narrated by Abu Huraira
 

Once the call (Iqama) for the prayer was announced and the rows were straightened. Allah's Apostle came out; and when he stood up at his Musalla, he remembered that he was Junub. Then he ordered us to stay at our places and went to take a bath and then returned with water dropping from his head. He said, "Allahu-Akbar", and we all offered the prayer with him.

Abu Huraira narrated ahadeeth different from what Prophet (S.A.W.A)

Ayesha once told urwa that are you not surprised by abu huraira that he came and started narrating ahadeeth from holy prophet asws while sitting near my home; and I was listening that, I was offering prayers then but he left before I could finish my prayers; had I found him I would have told him that holy prophet asws never narrated ahadeeth like he was narrating

REFERENCES:-

1- musnad imam ahmad, urdu, vol 11, page 237-238, narration 25377 [translator has mentioned that it has been authenticated in sahih al bukhari (3568);; sahih al muslim (2493);; ibn haban (100 and 7153)
2- musnad imam ahmad, urdu, vol 11, page 339-340, narration 25754

Abu Huraira and His Promises

let me share a few narrations
and you interpret it the way you like

Abu huraira said that I swear by the lord of this house! I did not say that whosoever makes it to morning in state of janabat/impurity, he should not fast; rather I swear by the lord of this house! This was said by mohammad (asws). And I did not forbid fasting on Friday, rather I swear by the lord of this house, mohammad (asws) forbid that.

[musnad ahmad, urdu version, vol 4,page 72]

Molvi zafar says sahih as per ibn khuzaima, and Albany

Sheikh shoaib says sahih. [12/347 /7388]

ok, let us see another narration

abu huraira said that holy prophet asws said that if someone hears adhan of morning prayer, and he is in state of janabat, he should not fast that day

[musnad ahmad, urdu version, vol 4,page 273]

Sheikh shoaib says sanad is sahih as per sheikhain [13/490/8145]

This narration is also there in al-ihsan ba tarteeb sahih ibn haban [8/261/3485] and sheikh shoaib had termed it sahih as per sheikhain’s criteria

so, one cannot say that he had not narrated this hadeeth, rather he had narrated it as well from holy prophet “DIRECTLY”

again from musnad ahmad, we have another narration

Abdur rehman bin atab says that abu huraira use to say that if someone make it to morning in state of impurity, his fast is not valid. Once Marwan bin hakam sent me and another man to Ayesha and umm salma to ask if someone makes it to morning in Ramadan month in state of impurity and has not taken bath, what is the order for him? One of them said that sometimes, holy prophet asws would be in state of impurity at morning, and then take bath and complete the fast. And other one replied that sometimes holy prophet asws would be in state of impurity intentionally without having a dream, and he would make it to morning and complete his fast. We came back and told this to Marwan. He said to inform abu huraira about this. Abu huraira said that I thought so or I presumed so. Marwan said that you give fatwas to people on your presumptions,

[musnad ahmad, urdu version, vol 11, page 409]

Sheikh hamza says isnaad sahih

[musnad ahmad with takhreej of sheikh ahmad shakir and sheikh hamza, vol 17, page 614]

Sheikh shoaib says about this narration hadeeth sahih [42/327 /25509]

There is another narration like this one with different sanad, and there we even find that abu huraira then stopped from giving his opinion. [11/614 (urdu version, musnad ahmad)]

another narration from musnad ahmad

Abu bakar bin abdur rehman says that I heard abu huraira saying that holy prophet asws said that whosoever makes it to morning in state of impurity, his fast wont be valid. After some time, I met Ayesha and bibi umm salma alongwith my father. They said that holy prophet asws would make it to morning in state of janabat/impurity and still fast that day. When we met abu huraira, my father told him about this narration. So his facial expressions changed. And he said that this was told to me by fadal bin abbas though wives of holy prophet asws know more.

[musnad ahmad, urdu version, vol 12, page 77-78]

Sheikh shoaib says chain is sahih on condition of sheikhain [44/243/26630]

Umar beat Abu Huraira for narrating hadith excessively

Sunni Brothers says that the Shia falsly reject him, there is proof that the Sunni reject him to.

The first man who was unkind to him was the second Caliph, Umar Bin Khattab. Ibn Athir and Ibn Abi'l-Hadid in his Sharhe-Nahju'l-Balagha, Volume III, page 104 (printed in Egypt), and several others have reported that after Caliph Umar appointed Abu Huraira governor of Bahrain in 21 A.H., the people informed the Caliph that Abu Huraira had amassed great wealth and had purchased many horses. Umar therefore deposed him in 23 A.H. As soon as Abu Huraira entered the court, the Caliph said: "O enemy of Allah and enemy of His Book! Have you stolen Allah's property?" He replied, "I never committed theft, but the people have given me gifts."

Ibn Sa'ad in Tabaqat, Volume IV, page 90, Ibn Hajar Asqalani in Isaba, and Ibn Abd-e-Rabbih in Iqdu'l-Farid, Volume I, write that the Caliph said: "'When I made you the governor of Bahrain, you had not even shoes on your feet, but now I have heard that you have purchased horses for 1,600 dinars. How did you acquire this wealth?' He replied, 'These were men's gifts which profit has multiplied much.' The Caliph's face grew red with anger, and he lashed him so violently that his back bled. Then he ordered the 10,000 dinars which Abu Huraira had collected in Bahrain be taken from him and deposited in the account of the Baitu'-Mal."

This was not the first time that Umar beat Abu Huraira. Muslim writes in his Sahih, Volume I, page 34, that during the time of the Prophet, Umar Bin Khattab beat Abu Huraira so severely that the latter fell down on the ground.

Who is Abu Hurairah?

According to Sunni traditions, his great knowledge came from the Prophet himself: "The Prophet began to ladle knowledge with his hands and put it into the garment saying to Abu Hurayra: “Join it to your chest.” Abu Hurairah joined it to his chest and became infallible from forgetting; therefore he was the best of companions in keeping Sunna in mind and the most aware of it." Having become infallible from forgetting ahadith, he then went onto narrate thousands of sayings from the Prophet.

I want to look at a few examples of these apparent infallible ahadiths and ask whether they appear to make much sense, let alone whether the Holy Prophet could have narrated such sayings. To begin with, the Holy Prophet apparently narrated several ahadith about Prophet Moses. Various Sunni books quote Abu Hurairah talking about Prophet Moses:

    The Angel of Death used to come to people visibly, but when he came to Prophet Moses to take his life, Moses slapped him, gouged his eye, and sent him back to God one-eyed. After this accident, the angel of death went to people invisibly!
    Another wonder of Abu Hurairah's was the competition between Moses and the rock. Moses put his cloths on the rock to swim in the sea away from people. The rock ran away with Moses' cloths in order to force him to follow it nakedly as he was born in front of the Israelites in order to refute the rumor saying that Moses had a hernia. Moses ran after the rock shouting: “O, rock, my cloths. O rock, my cloths.” The rock stopped after ending its task. Moses began beating the rock with his stick severely until he made some scars in the rock.
    And another one about an ant that pinched prophet Moses. Moses ordered his followers to burn the village of the ants. Then Allah inspired to him: “Because of an ant that pinched you, you burnt a nation, which pleased Allah!”

    Another tradition, this time about Prophet Solomon who said: “I will go to bed with a hundred women tonight that every one of them will give birth to a boy, who will fight for the sake of Allah.” The angel asked him to say inshallah. He did not say. So no one of his wives gave birth to a baby save one, who gave birth to half a human being!

   

Abu Hurayra's tradition contradicted the Noble Quran

He narrated that the Prophet had said: "No one will be entered Paradise by his deeds." They said: "Nor you, messenger of Allah." He said: "Nor I." 1

This tradition was to be thrown away because it contradicted the holy Qur'an. Allah said: (Surely this is a reward for you, and your striving shall be recompensed) 76:22 (Quran).

1.    Al-Bukhari's Sahih, vol. 4, p.p. 6.

Abu Hurayra said :Prophet Mohammad (s.a.w) was not better than Yunus(i.e.Jonah)!!!

Sahih Bukhari ,Volume 4 : Book 55 : Hadith 624 :

Narrated by 'Abdullah:

"The Prophet said, "None of you should say that I am better than Yunus (i.e. Jonah)." Musadded added, "Jonah bin Matta." "

Sahih Bukhari,Volume 4 : Book 55 : Hadith 626 :
Narrated by Abu Huraira:

"Once while a Jew was selling something, he was offered a price that he was not pleased with. So, he said, "No, by Him Who gave Moses superiority over all human beings!" Hearing him, an Ansari man got up and slapped him on the face and said, "You say: By Him Who Gave Moses superiority over all human beings although the Prophet (Muhammad) is present amongst us!" The Jew went to the Prophet and said, "O Abu-l-Qasim! I am under the assurance and contract of security, so what right does so-and-so have to slap me?" The Prophet asked the other, "Why have you slapped". He told him the whole story. The Prophet became angry, till anger appeared on his face, and said, "Don't give superiority to any prophet amongst Allah's Prophets, for when the trumpet will be blown, everyone on the earth and in the heavens will become unconscious except those whom Allah will exempt. The trumpet will be blown for the second time and I will be the first to be resurrected to see Moses holding Allah's Throne. I will not know whether the unconsciousness which Moses received on the Day of Tur has been sufficient for him, or has he got up before me. And I do not say that there is anybody who is better than Yunus bin Matta." "
 

The umma agreed unanimously that the prophet Muhammad (s) was preferred to all of the prophets. It was proved by clear evidences and considered to be as one of the necessities of Islam.

Abu Hurayra insulted Prophet (s.a.w) by saying he was impure at the time of Prayer.

Sahih Bukhari ,Volume 1, Book 5, Number 274:
Narrated Abu Huraira:

"Once the call (Iqama) for the prayer was announced and the rows were straightened. Allah's Apostle came out; and when he stood up at his Musalla, he remembered that he was Junub. Then he ordered us to stay at our places and went to take a bath and then returned with water dropping from his head. He said, "Allahu-Akbar", and we all offered the prayer with him."

 

Glory be to the Prophet! He was pure all his times. He was always with wudu'. All the prophets were infallible and far above what this dotard raved. If what he said was ascribed to the veracious and faithful believers, away from the prophets, it would disgrace them, so how about the prophets?

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, Omar entered and began to throw them with pebbles. The Prophet said to Omar: "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. Sahih Bukhari , vol. 2, p.p. 120.

Abu Hurayra lied about Prophet's(s.a.w) Uncle-Abu Talib

Abu Hurayra said: "The prophet Muhammad (s) said to his uncle Abu Talib: "Say that there is no god but Allah and I will witness it for you in the day of Resurrection." His uncle said: "I would say it to comfort you but I was afraid that Quraysh would blame me and say that he did it because of impatience." Therefore, Allah revealed to the Prophet this verse: (Surely you cannot guide whom you love, but Allah guides whom He pleases) 28:56 (Quran)

Abu Hurayra said in another place: "The Prophet (s) said to his uncle when he was dying: "Say that there is no god but Allah and I will witness it for you in the Day of Resurrection." His uncle refused to say. Therefore Allah revealed to the Prophet (s): ((Surely you cannot guide whom you love, but Allah guides whom He pleases).(Quran) 1

Abu Talib, may Allah have mercy upon him, died in the tenth year of the prophethood of Muhammad (s), i.e. three years before hijra. It was also said that he died in the ninth or eighth year. So he died ten years before Abu Hurayra came to Hijaz. Then how could Abu Hurayra meet the Prophet and his uncle while they were talking about what he narrated as if he had seen with his eyes and heard with his ears? But he was of those, whose faith and reason didn't guide their tongues!
 

This tradition was one of many invented by the mercenaries to flatter the enemies of Ali and his progeny. The Umayyad state tried whatever was possible to spread it. There were enough works written by the scholars that refuted this tradition and proved Abu Talib's faithfulness with definite evidences. Whoever wants to know the truth of the faithfulness of Abu Talib, the Prophet's uncle, who was responsible for the Prophet since his childhood, brought him up, secured and safeguarded him, let refer to those books. 2 Abu Talib said in one of his poems:
0    Allah, may You witness

I    have believed in the mission of Muhammad. 3

1.    Refer to Muslim's Sahih, vol. 1, p.p. 31.
2.    Refer to (al-Hujja ala ath-Thahib ila Takfeer Abu Talib) by imam Shamsuddeen Abu Ali Fakhr bin Sharif Ma'd al-Musawi and Sheikh al-Abtah by Sayyed Muhammad Ali Sharafuddin al-Musawi.
3.    Abu Talib had much poetry showing his faith.

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!