`Abd al-Husayn Does Not Accept That the Mother of Abu Hurayrah Accepted Islam on Account of the Supplication of Nabi salla Llahu `alayhi wa sallam, and His supplication That They Should be Made Beloved to All Believers and All Believers Should be Made Beloved to Them

The Narrations of Abu Hurayrah Reported by the Shi`ah
December 3, 2015
`Abd al-Husayn Finds it Hard to Believe the Story of Abu Hurayrah’s Safeguarding the Wealth of Zakat al-Fitr and Shaytan’s Attempts on Three Nights to Steal it
December 3, 2015

BACK Return to Table of contents

 

‘Abdul Hussain Does Not Accept That the Mother of Abu Hurairah Accepted Islam on Account of the Supplication of the Prophet salla Llahu ‘alayhi wa sallam, and His supplication That They Should be Made Beloved to All Believers and All Believers Should be Made Beloved to Them

 

On page 162, ‘Abdul Hussain quotes the hadith under the title, “The mother of Abu Hurairah accepted Islam on account of the supplication of the Prophet salla Llahu ‘alayhi wa sallam, and he supplicated that they should be made beloved to all believers and all believers should be made beloved to them”. Imam Muslim reports with his chain from Abu Hurairah radiya Llahu ‘anhu:

 

كنت أدعو أمي إلى الإسلام وهي مشركة فدعوتها يوما فأسمعتني في رسول الله (ص) ما أكره فأتيت رسول الله  وأنا أبكي قلت يا رسول الله كنت أدعو أمي إلى الإسلام فتابى على فدعوتها اليوم فأسمعتني فيك ما أكره فادع الله أن يهديها فقال (ص): اللهم اهد أم أبي هريرة فخرجت مستبشرا فلما بلغت الباب فإذا هو مجاف فسمعت أمي وطء قدمي فقالت: مكانك يا أبا هريرة وسمعت خضخضة الماء  فاغتسلت ولبست درعها وعجلت عن خمارها ففتحت الباب ثم قالت يا أبا هريرة أشهد أن لا إله إلا الله وأشهد أن محمدا عبده ورسوله قال فرجعت إلى رسول الله  فأتيته وأنا أبكي من الفرح فقلت يا رسول الله أبشر قد استجاب الله دعوتك فهدى أم أبي هريرة فحمد الله وأثنى عليه وقال خيرا قال قلت يا رسول الله ادع الله أن يحببني أنا وأمي إلى عباده المؤمنين ويحببهم إلينا قال فقال رسول الله: اللهم حبب عبيدك هذا يعني أبا هريرة وأمه إلى عبادك المؤمنين وحبب إليهم المؤمنين فما خلق مؤمن يسمع بي ولا يراني إلا أحبني

I would invite my mother to Islam whilst she was a polytheist. One day, I invited her due to which she made me hear some remarks regarding the Messenger salla Llahu ‘alayhi wa sallam which I found hurtful. I went to the Messenger salla Llahu ‘alayhi wa sallam whilst crying. I complained, “O Messenger, I would invite my mother to Islam, but she would refuse to (accept) my (invitation). Today, (when) I invited her, she made me hear hurtful remarks concerning you. Ask Allah to guide her.”

Thereupon, he supplicated, “O Allah, guide the mother of Abu Hurairah.”

I went out seeking the good news. When I reached the door, I found that it was locked.

My mother heard my footsteps, so she said, “Stay where you are, O Abu Hurairah!”

I heard the flowing of the water. She had completed her bath. She wore her outer garment but as a result of being in a hurry, left out her scarf.

She immediately opened the door and then said, “O Abu Hurairah, I testify that there is no deity besides Allah and I testify that Muhammad is His servant and Rasul.”

I went back to the Prophet salla Llahu ‘alayhi wa sallam, returning to him with tears of joy in my eyes. I said to him, “O Messenger, ask Allah to make me and my mother beloved to his believing servants and to make them beloved to us.”

The Messenger salla Llahu ‘alayhi wa sallam supplicated, “O Allah, make this slave of yours (i.e. Abu Hurairah) and his mother beloved to your believing slaves, and make the believers beloved to them.”

Thus, no Muslim was created who sees me or hears about me, except that he loves me.

 

‘Abdul Hussain searches for loopholes:

 

في هذا الحديث نظر من وجوه : أنه لم يروه عن رسول الله  سوى أبي هريرة فهو إذن معطوف على سائر ما انفرد به …- إلى أن قال- خامسها: و لو صح ما زعمه أبو هريرة من دعاء النبي له ولأمه بأن يحببهما إلى المؤمنين ويحبب المؤمنين إليهما لأحبه أهل بيت النبوة وموضع الرسالة فإنهم سادة المؤمنين وقادة  أهل الملة والدين فما بال أئمتهم الاثني عشر وسائر علمائهم برذلّونه ويسقطون حديثه ؟ ولا يأبهون بشئ مما انفرد به حتى قال أمير المؤمنين(ع):ألا إن أكذب الناس أو قال: أكذب الأحياء على رسول الله(ص) لأبو هريرة الدوسي

This hadith is objectionable from a few aspects; Abu Hurairah is the sole narrator from the Prophet salla Llahu ‘alayhi wa sallam, thus, it can be added to the rest of those narrations in which he is the sole narrator… Fifthly, if Abu Hurairah’s claim that the Prophet salla Llahu ‘alayhi wa sallam supplicated for him and his mother (that they should be made beloved to all the believers and the believers should be made beloved to them) has any truth to it, then the household of Nubuwwah and Risalah would have most definitely loved him. This is because they are the masters of the believers and the leaders of all those who subscribe to the religion. Why is it that their Twelve Imams as well as all of their scholars consider him despicable and disregard his ahadith? They do not pay attention to any of the narrations in which he is the sole narrator. In fact, Amir al Mu’minin had even stated, ‘The greatest liar’, or ‘Abu Hurairah al Dawsi is the greatest living fraudster who attributes statements to the Messenger salla Llahu ‘alayhi wa sallam.’ 

 

He adds on in the footnotes of the page:

 

 في هذا المعنى أخبار متواترة عن أئمة العترة الطاهرة وقد أرسل هذه الكلمة عن أميرالمؤمنين(ع) بالخصوص إمام المعتزلة أبو جعفر الاسكافي كما في (ص360) من المجلد الأول من شرح النهج الحميدي .

ولو كان أبو هريرة في حب الؤمنين إياه وحبه إياهم كما زعم لما قال له عمر حين عزله عن البحرين : يا عدو الله وعدو كتابه سرقت مال الله ألخ . فيكف يكون عدو الله وعدو كتابه محباً للمؤمنين كافة ومحبوبا منهم جميعا ؟ وقد ضربه عمر على عهد رسول الله

There are countless narrations from the Imams of the pure family which convey this message. This has been specifically narrated from Amir al Mu’minin with an incomplete chain by the imam of the Mu’tazilah, Abu Jafar al Iskafi. This appears on page 360 of the first volume of Sharh al Nahj of al Humaidi. Further, if Abu Hurairah was really as he claimed regarding the believers loving him and him loving them, then ‘Umar would not have said to him while dismissing him from the governance of Bahrayn, “O enemy of Allah and His book, you have stolen the wealth of Allah!…” How can the enemy of Allah and His book be beloved to all the believers and love all of them? ‘Umar bashed him up during the era of the Messenger salla Llahu ‘alayhi wa sallam as well.

 

Our comment: If we were to apply the same mentality as you applied above to the ahadith of virtues, we will reach the conclusion that the virtues of your narrators (who you have praised unequivocally in your Muraja’at) such as Zurarah, are not narrated by anyone else. Thus, they could be added to “those narrations in which he the sole narrator”. As an example, al Kashshi reports in al Rijal with his chain from Ibn Bukayr who narrates from Zurarah:

 

قال أبو عبد الله (ع): يا زرارة إن اسمك في أسامي أهل الجنة بغير ألف ، قلت نعم جعلت فداك اسمي عبد ربه ولكنى لقبت بزرارة

Imam Jafar said, “O Zurarah, your name is recorded among the names of the dwellers of paradise without an alif.”

I replied, “Yes, may I be sacrificed for you. My name is ‘Abd Rabbih, but I was given the nick-name Zurarah.”[1]

 

Zurarah is the sole narrator of this hadith. Another narration reported by him with his chain to Zurarah is:

 

اسمع والله بالحرف من جعفر بن محمد من الفتيا فازداد به إيماناً

Hearing one word of a verdict by Jafar ibn Muhammad increases my faith.

 

This is another hadith which is only narrated by Zurarah. “It should be added to the rest of the narrations in which he is the sole narrator”.

He reports from Hussain ibn Zurarah:

 

قلت لأبي عبدالله إن أبي يقرأ عليك السلام ويقول لك جعلني الله فداك أنه لا يزال الرجل والرجلان يقدمان فيذكران  إنك ذكرتني وقلت فيّ فقال أقرأ أباك السلام وقل له أنا والله أحب لك الخير في الدنيا وأحب لك الخير في الآخرة وأنا والله عنك راض فما تبالي ما قال الناس بعد ذلك

I said to Imam Jafar, “My father sent greetings and says, “There are always one or two people who come and tell me that you have mentioned me and spoke about me.’”

He replied, “Convey greetings to your father and say to him, ‘I wish for the best for you in this world and I wish for the best for you in the hereafter. By the oath of Allah, I am pleased with you, so do not bother about what the people have to say after this.’”[2]

 

This hadith is narrated by Zurarah alone. There is no information regarding his father. As for his grand-father, he was a monk who did not accept Islam, as recorded by al Tusi. How will the lovers of Zurarah answer on his behalf this time? They should inform me if they have any narration regarding the Islam of Zurarah, his father, or grand-father, which is narrated by anyone besides him. Islam spread greatly during that period. They were not living in the period of ignorance; thus, they had no excuse! If they have anything in this regard, they should guide us towards it. I make Allah my witness that despite searching under all those who were companions, I did not find anyone who mentioned a word or two concerning the parents of Zurarah.

As for his comments:

 

Further, if Abu Hurairah was really as he claimed regarding the believers loving him and him loving them, then ‘Umar would not have said to him while dismissing him from the governance of Bahrain, “O enemy of Allah and His book, you have stolen the wealth of Allah!…”

 

Why is it that their Twelve Imams as well as all of their scholars consider him despicable and disregard his ahadith?

We say: Ustadh ‘Abdul Mun’im Salih dedicated an entire chapter to the narrations of the children of ‘Ali, his influential men, companions, supporters and the majority of the former Shia who narrated from Abu Hurairah radiya Llahu ‘anhu, in his book Difa’ ‘an Abi Hurairah. Thereafter he says: “Al Nazzam and Abu Jafar al Iskafi — the two Mu’tazilites — have falsely attributed a statement to ‘Ali radiya Llahu ‘anhu without producing any chain for it. This narration declares Abu Hurairah a liar. They assert that ‘Ali radiya Llahu ‘anhu is the one who blurted it out. Thus, they created a wrong impression among the latter Shia and gave them a reason to believe that Abu Hurairah radiya Llahu ‘anhu was a liar.

This claimed statement cannot be accepted. It is not possible for anyone to rely upon it, as it does not have a chain. The scholar and critics (of hadith transmission) have discarded all those narrations which do not have chain. Nonetheless, we will prove in this chapter, by means of explicit and undisputable proofs that the children of ‘Ali radiya Llahu ‘anhu would rely upon the narrations of Abu Hurairah radiya Llahu ‘anhu and they would even narrate from him. The chief supporters of ‘Ali radiya Llahu ‘anhu as well as his army commanders, who fought at his side during the battles of Jamal, Siffin, and Nahrawan all narrated from Abu Hurairah radiya Llahu ‘anhu. A great number of Tabi’in who met ‘Ali radiya Llahu ‘anhu and narrated from him as well, many of the freed slaves of the sons of ‘Ali radiya Llahu ‘anhu, a large number of the Shia, Kufan, and lovers of the progeny of ‘Ali radiya Llahu ‘anhu from the Taba’ al Tabi’in as well as the generation after them have all narrated the ahadith of Abu Hurairah radiya Llahu ‘anhu, used his narrations, accepted them as evidence and recorded them in their books.

Indeed, the existence of all of these narrations, as well as the fact that we have established that all of these people have circulated the ahadith of Abu Hurairah radiya Llahu ‘anhu, forces us to accept that the statement in which Abu Hurairah radiya Llahu ‘anhu was belied was nothing but a false attribution to ‘Ali radiya Llahu ‘anhu. It was unknown to his children, their freed slaves, his armies, those who narrated from him, the first generation of Shia and the people of Kufah (which was the capital of ‘Ali radiya Llahu ‘anhu and the headquarters of Shi’ism). If this forged statement was indeed true, and not a mere fabrication, it would have spread amongst these people. They would have discarded Abu Hurairah radiya Llahu ‘anhu, they would have never narrated from him and they would not have compiled his narrations in their books along with who they heard it from.

Keeping the above in mind, this chapter is the most important chapter of my book, since none before me have written regarding this. In the chapter succeeding it, we shall establish that many prominent Hashimi’s abstained from narrating this statement.

تـروي بفخر عنه أيضــاً وتحمــل

وكـم مـن رواة  عـن علي بكوفـة

علـى نحــو ما ألفــى أباه يسجّــل

روى جعفر الصـادق الهمـام حديثـه

فيـا عجبــاً مـن آخــر لا يعـــوّل

كذلك زيـن العابديــن وصحبهــم

بخــاف عــواج في قصــود تزمــل

أبا جعفــر مبسـط اللثــام ولم يعــد

تـوهمــت أنّا عـن فـراهــا نغفــّل

فإن كنـت تـروي عـن علي مقالــة

فضحت ونكثنا الذي كنت تغـزل

وإن كنت عمداً قد وضعت لها فقد

وأبنـــاؤه طــرا لهـا لم يدولــــوا ؟

لمـاذا إذن صــدر التشيــع سـاكــت

وسكـت جـموع الهاشميـين يكمل

فهم أطبقـوا سكتـا ،وعـف لسانهـم

 

How many are the narrators who at Kufah narrate from ‘Ali with pride and amass (religious knowledge).

The noble Jafar al Sadiq transmits his narrations in a way similar to that which he found his father recording.

Likewise, Zayn al ‘Abidin and their companions, how strange indeed are those others who do not rely (on their narration).

Abu Jafar (i.e. al Baqir) spread the muffler and did not exceed (in narration), fearing deviousness in motives, which had become second nature (to some).

If you are to narrate from ‘Ali, a statement, do you think we will, of its fabricated nature, be unaware.

And if intentionally you have forged it, then you will certainly be exposed and we shall unravel what you have so delicately woven.

Why then is Shi’ism silent, whereas its sons are ready and they have not changed?

They have agreed upon silence, kept their tongues clean and all the Hashimi’s, without any exception, have also remained silent.

 

I will rely firstly upon our hadith sources (not that of the Shia) to identify these individuals, the likes of Tabaqat Ibn Sa’d, al Jarh wa al Ta’dil of Ibn Abi Hatim, al Thiqat by Ibn Hibban, Tahdhib al Tahdhib by Ibn Hajar, Mizan al I’tidal of al Dhahabi. Thereafter, I will re-affirm their allegiance to Shi’ism from the Shia, using their most authentic sources. I have used books which are highly relied upon by the Shia.[3]

I will reproduce a few examples of the narrations of Abu Hurairah radiya Llahu ‘anhu, along with their chain from Abu Hurairah radiya Llahu ‘anhu, which are quoted in Shia books, to prove that the former Shia would narrate from him and accept his narrations as proof. This was to the extent that their scholar, al Nuri, could not complete a few chapters of his book Mustadrak al Wasa’il, without narrating from Abu Hurairah radiya Llahu ‘anhu. A few examples of these chapters are:

  • It is disliked to hire a labourer without fixing his wages.
  • The impermissibility of stopping a labourer from jumu’ah and the laudability of perfecting labour tasks.
  • The laudability of paying the labourer his due as soon as he completes his task, before his perspiration dries and without any delay.
  • The permissibility of stipulating a condition of delaying or bringing forward and similarly all those things which are stipulated when hiring (labourers).[4]

 

As a matter of fact, Hashim al Bahrani reports that ‘Ali ibn al Hussain freed one of his slaves upon hearing one of the ahadith of Abu Hurairah radiya Llahu ‘anhu. Hilyat al Abrar states:

 

وقال سعيد بن مرجانة يوماً عند علي بن الحسين سمعت أبا هريرة يقول: قال رسول الله من اعتق رقبة مؤمنة اعتق الله بكل ارب منها أرباً منه من النار حتى أنه ليعتق باليد اليد، وبالرجل الرجل، وبالفرج الفرج فقال علي(ع) سمعت هذا من أبي هريرة ؟ فقال سعيد: نعم فقال: لغلام له افره غلمانه وكان عبد الله بن جعفر قد اعطاه بهذا الغلام ألف درهم فلم يبتعه أنت حر لوجه الله

One day, Sa’id ibn Marjanah said in front of ‘Ali ibn al Hussain, “I heard Abu Hurairah saying that the Messenger salla Llahu ‘alayhi wa sallam said, ‘Whoever frees a believing slave, Allah will free a limb of his from Jahannam, in exchange of every limb of his to the extent that he will free his hand in exchange of the slaves hand, his leg in exchange of the leg of the slave and his private part in exchange of the private part of the slave.’”

‘Ali asked, “Did you hear this from Abu Hurairah?”

Sa’id replied, “Yes.”

Thereupon he too freed a slave of his, who was his most agile slave and he was even offered a thousand dirhams in exchange of him by ‘Abdullah ibn Jafar, but he did not sell him, (he said to the slave,) “You are free for the pleasure of Allah.”[5]

 

Look at this! ‘Ali ibn al Hussain (Zayn al ‘Abidin) rahimahu Llah accepts the hadith of Abu Hurairah radiya Llahu ‘anhu and practices upon it without denying it or doubting it in any way! Is this how your Imams and scholars considered him despicable and disregarded his ahadith? I will present a few examples of the narrations of Abu Hurairah radiya Llahu ‘anhu, reported with chains from the leading scholars of the Shia.

 

NEXT⇒ The Narrations of Abu Hurairah Reported by the Shia


[1] Rijal al Kashshi, 2/133 # 208.

[2] Rijal al Kashshi, 2/141 # 222.

[3]  Refer to Difa’ ‘an al Sunnah, pg. 175-223.

[4]Mustadrak al Wasa’il, 14/28-29.

[5] Hilyat al Abrar, 2/23-24.

Back to top