‘Abdul Hussain goes about on his usual rant on page 199 saying:
وكذلك فعل عامر بن شريح بن هاني إذ سمع أبا هريرة يحدث: بأن من أحب القاء الله أحب الله لقاءه ومن كره لقاء الله كره الله لقاءه ” فلم يصدق أبا هريرة بذلك حتى سأل عائشة فرته له وفاهمته المرادى منه والحديث في ذلك ثابت أيضاً
‘Amir ibn Shurayh ibn Hani did the same when he heard Abu Hurairah narrating the hadith, “Whoever longs to meet Allah, Allah loves to meet him and whoever dislikes meeting Allah, Allah also dislikes meeting him.”’ He did not believe Abu Hurairah until he asked Aisha about it. She then narrated it to him and explained the correct meaning thereof. The hadith regarding this is established.
‘Abdul Hussain comments in his footnotes:
ولو أردنا استقصاء الموارد التي ردّ فيها السلف حديث أبي هريرة وأنكروا فيها عليه لطال بنا الكلام، وهذا القدر كاف لما أردناه والحمد لله
If we wished to gather and include all the different texts which relate to the rejection of the ahadith of Abu Hurairah by the pious predecessors, as well as their disparagement of him, then our discussion will become unduly lengthy. What has been mentioned thus far is sufficient to prove our object. All praise is due to Allah.
Our comment: All praise is due to Allah, who helped me to pen down this humble work, despite the great amount of haste that was involved in it. I left out many sources after seeing that the book was beginning to become lengthy. Thus, I was forced to summarise it. Nonetheless, we have clearly explained and proven everything from the statements of the ‘truthful members of the Ahlul Bayt’ as claimed by the opposition. This was my motive behind compiling the book.
As for the claim of ‘Abdul Hussain:
ولو أردنا استقصاء الموارد التي ردّ فيها السلف حديث أبي هريرة وأنكروا فيها عليه لطال بنا الكلام
If we wished to gather and include all the different texts which relate to us the rejection of the ahadith of Abu Hurairah by the pious predecessors, as well as their disparagement of him, then our discussion will become unduly lengthy.
I say: From the first to the last of these allegations and accusations cast by ‘Abdul Hussain against Abu Hurairah radiya Llahu ‘anhu, none of them have any basis. They are nothing but a conglomeration of nonsense. All of his narrations that were quoted were corroborated by the Ahlul Bayt. All of their scholars accepted them as proof and established them in their books.’
This specific hadith has been reported in ‘the most authentic and well-preserved book of the Shia’ (as claimed by yourself in your alleged correspondences), i.e. al Kafi.
وأحسن ما جمع منها – أي من الأصول الأربعمائة – الكتب الأربعة التي هي مرجع الإمامية في أصولهم وفروعهم من الصدر الأول إلى هذا الزمان وهي : الكافي …. وهي متواترة ومضامينها مقطوع بصحتها والكافي أقدمها وأعظمها وأحسنها وأتقنها …
The best books which gathered the four hundred original scrolls is the four books. They have been the primary sources of the Imamiyyah with regards to their primary as well as subsidiary matters — from the first century up until today. They are al Kafi… it is mutawatir, the contents thereof are undoubtedly correct. Al Kafi was the first one of them to be compiled. It is the greatest, best and most well preserved.
‘Abdul Samad ibn Bashir from one of the scholars:
أصلحك الله من أحب لقاء الله أحب الله لقاءه ومن أبغض لقاء الله أبغض الله لقاءه؟ قال: نعم. قلت: فوالله إنا لنكره الموت، فقال: ليس ذلك حيث تذهب إنما ذلك عند المعاينة إذا رأى ما يحب فليس شيئ أحب إليه من أن يتقدم والله تعالى يحب لقاءه وهو يحب لقاء الله حينئذ وإذا رأى ما يكره فليس شيئ أبغض إليه من لقاء الله والله يبغض لقاءه
[I said to Imam Jafar: Are you the one who said:] “May Allah reform you, whoever longs to meet Allah, Allah loves to meet him and whoever dislikes meeting Allah, Allah dislikes meeting him.”
He replied, “Yes.”
I asked, “By the oath of Allah, we dislike death!”
He replied, “It does not refer to the moment when you will depart; rather, it refers to the moment when you see that which you love. At that moment nothing is more beloved to him than drawing closer. Allah loves to meet him and he loves to meet Allah. As for seeing that, which he dislikes, then there is nothing that he despises more than meeting Allah and Allah also dislikes meeting him.”
Imam al Sajjad also narrates this hadith:
هذا ما ورد من قوله من أحب لقاء الله أحب الله لقائه، ومن كره لقاء الله كره الله لقائه ، لأن هذا كما جاء في الروايات إنما هو حال الموت …
Whoever loves to meet Allah, Allah loves to meet him and whoever dislikes meeting Allah, Allah dislikes meeting him. This has been explained in the narrations to be at the time of death.
There is nothing beyond the truth except deviation!
Under the heading, “the final section of the book,” (page 221) he says:
ولنختم إملاءنا هذا بكلمتين لرسول الله(ص) تتعلقان بأبي هريرة ضربهما النبي(ص) على غرار فذ أغرته الحكيمة في التدليل على زيغ الزائغين والتحذير منهم . الكلمة الأولى يشترك فيها أبو هريرة والرحال بن عنفوة والفرات بن حبان وذلك أنهم خرجوا ذات يوم من مجلسه الشريف فقال مشيراً إليهم ” لضرس أحدكم في النار أعظم من أحد، وأن معه لقفا غادر
We will conclude this discussion of ours with two sayings of the Messenger salla Llahu ‘alayhi wa sallam, which were said regarding Abu Hurairah. He pronounced them suddenly, in an unusual manner. He was compelled by his foresight to do so in order to point out to (others) the crookedness of the crooked ones and to warn about them. The first statement was concerning him, Rihal ibn ‘Unfuwah and Furat ibn Hibban. It was said one day, when they left his blessed gathering. He said indicating towards them, “The canines of one of you in Hell will be larger than Mount Uhud and he will have the back of a deserter.”
Our comment: ‘Abdul Hussain quotes this narration from al Isti’ab and al Isabah. Both of them are dependent upon Saif ibn ‘Umar al Tamimi as recorded in the book al Futuh wa l-Riddah.
Therefore, this narration is baseless. It was expected of ‘Abdul Hussain to either clarify the position and status of Saif ibn ‘Umar for the readers or to produce this narration on the strength of another narrator, so that it could be used as proof. However, he did not do either of the two, since his only objective is to misguide his readers. If this narration has to be accepted, then too it is sufficient to apply it to the case of ‘Unfuwah, who turned renegade and was killed whilst fighting for the army of Musaylamah the great liar. It has absolutely no relation with Abu Hurairah radiya Llahu ‘anhu.
The irony of the matter is that these very Shia discredited and pounced upon Saif ibn ‘Umar when he narrated that the first person who spread the idea of “every Prophet has a wasi” was ‘Abdullah ibn Saba’. Muhammad Jawad, a contemporary Shia scholar states:
وسيف هذا كان من الوضّاعين للروايات ،وقد نقل الناقد السيد مرتضى العسكري في كتابه عبدالله بن سبأ آراء عدد من علماء الحديث في شأن سيف قال ابن معين المتوفى (332 هـ) ” فيه سيف بن عمر ضعيف الحديث ..
This Saif would fabricate narrations. The great critic, Sayed Murtada al ‘Askari quoted the views of many scholars of hadith regarding him, in his book ‘Abdullah ibn Saba’. Ibn Ma’in (d. 332 A.H) said, “In (this chain) is Saif ibn ‘Umar, whose narrations are unreliable.”
O reader, did you not see how vociferous they were in rejecting his narration when he said that ‘Abdullah ibn Saba’ was the first person to introduce the concept “every Prophet has a wasi”, yet they readily accepted his narration, “the canines of one of you in Hell will be larger than Mount Uhud…” Thus, at times he is upright and reliable and he is a liar and a fraudster at times. Allah aptly described these people and their likes:
أَفَتُؤْمِنُوْنً بِبَعْضِ الْكِتٰبِ وَتَكْفُرُوْنَ بِبَعْضٍ فَمَا جَزَآءُ مَن يَّفْعَلُ ذٰلِكَ مِنْكُمْ إِلاَّ خِزْىٌ فىِ الْحَيٰوةِ الدُّنْيَا وَيَوْمَ الْقِيٰمَةِ يُرَدُّوْنَ إِلَى أَشَدِّ الْعَذَابِ
So, do you believe in part of the Scripture and disbelieve in part? Then what is the recompense for those who do that among you, except disgrace in worldly life; and on the Day of Resurrection they will be sent back to the severest of punishment.
وأما مؤلفو سلفنا من أهل الطبقة الثانية (طبقة التابعين ) فإن مراجعاتنا هذه لتضيق عن بيانهم . والمرجع في معرفتهم ومعرفة مصنفاتهم وأسانيدها إليهم على التفصيل إنما هو فهارس علمائنا ومؤلفاتهم في تراجم الرجال ..
As for the authors among our predecessors who belonged to the second category (the category of the Tabi’in), our correspondences are far too brief to encapsulate them. The most appropriate sources which can be used to identify them, their writings and the asanid of these writings up until them are the index books of our scholars and their books on the biographies of the narrators.
He goes on to state on page 392:
…. ولا يمكن في هذا الاملاء احصاء ما ألفه تلامذة الأئمة الستة من أبناء الصادق(ع) بيد إني أحيلك على كتب التراجم والفهارس فراجع منها أحوال محمد بن سنان وعلي بن مهزيار والحسن بن محبوب والحسن بن محمد بن سماعة وصفوان بن يحيى وعلي بن يقطين وعلي بن فضال عبد الرحمن بن نجران والفضل بن شاذان ( فإن له مئتي كتاب) و محمد ابن مسعود العياشي( فإن كتبه تربو على المئتين ) ومحمد بن عمير،وأحمد بن محمد عيسى فإنه روى عن مئة رجل من أصحاب الصادق(ع) و محمد بن علي بن محبوب وطلحة بن طلحة بن زيد وعمار بن موسى الساباطي وعلي بن النعمان والحسين ابن عبد الله وأحمد بن عبد الله بن مهران المعروف بابن خانة وصدقة بن المنذر القمي وعبيد الله بن علي الحلبي الذي عرض كتابه على الصادق(ع) فصححه واستحسنه وقال أترى لهؤلاء مثل هذا الكتاب وأبي عمرو الطيب وعبد الله بن سعيد الذي عرض كتابه على أبي الحسن(ع)- ويونس بن عبد الرحمن الذي عرض كتابه على الإمام أبي محمد الزكي العسكري (ع)
… it is not possible to encapsulate in this treatise all that which the students of the six Imams — from the progeny of al Sadiq — have written. However, I will refer you to the books of biographies and indexes. There, you can study the lives of Muhammad ibn Sinan, ‘Ali ibn Mihzayar, Hassan ibn Mahbub, Hassan ibn Muhammad ibn Sama’ah, Safwan ibn Yahya, ‘Ali ibn Yaqtin, ‘Ali ibn Fudal ibn ‘Abdur Rahman ibn Najran, Fadl in Shadhan (who authored two hundred books), Muhammad ibn Mas’ud al ‘Ayyashi (whose books exceed two hundred), Muhammad ibn ‘Umair, Ahmed ibn Muhammad ‘Isa (he narrated from one hundred students of al Sadiq), Muhammad ibn ‘Ali ibn Mahbub, Talhah ibn Talhah ibn Zaid, ‘Ammar ibn Musa al Sabati, ‘Ali ibn al No’man, Hussain ibn ‘Abdullah, Ahmed ibn ‘Abdullah ibn Mahran (ibn Khanah), Sadaqah ibn al Mundhir al Qummi, ‘Ubaidullah ibn ‘Ali al Halabi (The one who showed his book to al Sadiq, who authenticated it and expressed his liking for it saying, “Do you think they can produce a book of this nature?”), Abu ‘Amr al Tayyib, ‘Abdullah ibn Sa’id (who presented his book before Abu al Hassan), Yunus ibn ‘Abdur Rahman (who presented his book to Imam Abu Muhammad al Zaki al ‘Askari).
0n page 388, he praises his pious predecessors:
وهناك أبطال لم يدركوا الإمام زين العابدين، وإنما فازوا بخدمة الباقرين الصادقين ( عليهما السلام )
On page 392 he writes:
قال المحقق في المعتبر أعلا الله مقامه وكان من تلامذة الجواد(ع) فضلاً، كالحسين بن سعيد وأخيه الحسن وأحمد بن محمد بن أبي نصر البزنطي وأحمد ابن محمد بن خالد البرقي وشاذان وأبي الفضل العمى أيوب بن نوح وأحمد بن محمد ابن عيسى وغيرهم ممن يطول تعدادهم … وكتبهم إلى الآن منقوله بين الأصحاب دالة على العلم والغزير
Al Muhaqqiq (may Allah elevate his status) states in al Mu’tabar, “There were some outstanding students of al Jawwad like Hussain ibn Sa’id, his brother Hassan, Ahmed ibn Muhammad ibn Abi Nasr al Bazanti, Ahmed ibn Muhammad ibn Khalid al Barqi, Shadhan, Abu al Fadl al ‘Ammi, Ayub ibn Nuh, Ahmed ibn Muhammad ibn ‘Isa and others. The list is too lengthy to mention all of them. Their books have been passed down by the scholars and continue to be passed down up until today. They bring to the fore the great amount of knowledge possessed by them.”
He exaggerated in his praise for his pious predecessors on page 387:
ومنهم أبو حمزة الثمالي ثابت بن دينار كان من ثقاة !!سلفنا الصالح !واعلامهم! أخذ العلم عن الأئمة الثلاثة( الصادق والباقر وزين العابدين (ع) وكان منقطعاً إليهم مقرباً عندهم . أثنى عليه الصادق، فقال(ع): أبو حمزة في زمانه مثل سلمان الفارسي في زمانه ..
Abu Hamzah al Thumali, his name was Thabit ibn Dinar. He was among the reliable narrators and the luminaries of our pious predecessors. He studied under the three Imams (al Sadiq, al Baqir, and Zayn al ‘Abidin). He dedicated all of his time to their service and thus earned a very close relationship with them. Al Sadiq praised him in the following manner, “Abu Hamzah is the Salman al Farsi of his time.”
On page 388:
ومنهم أبو القاسم بريد بن معاوية العجلي،وأبو بصير الأصغر ليث بن مراد البختري المرادي، وأبوالحسن زرارة بن أعين، وأبوجعفر محمد بن مسلم بن رباح الكوفي الطائفي الثقفي،وجماعة من اعلام الهدى، ومصابيح الدجى، لا يسع المقام استقصاءهم
Among them were Abu al Qasim Burayd ibn Muawiyah al ‘Ijli, Abu Basir al Asghar Layth ibn Murad al Bakhtari al Muradi, Abu al Hassan Zurarah ibn A’yan, Abu Jafar Muhammad ibn Muslim ibn Rabah al Kufi al Ta’ifi al Thaqafi and a many other luminaries who were beacons of guidance and the lanterns in the dark. The platform does not accommodate encompassing all of them.
Our comment: ‘Abdul Hussain has branded Abu Hurairah radiya Llahu ‘anhu and other Sahabah radiya Llahu ‘anhum as people who have disbelieved and they are destined for hell. It is not a claim with regards to Abu Hurairah radiya Llahu ‘anhu alone. Now, we wish to present the details of his pious predecessors to whom he granted generous praise in his Muraja’at, saying that they were among the companions of his Imams and also some of the greatest scholars. You will see the extent of his lies and deception.
You will see that all of his claims are in complete contrast to reality. You will be surprised to see the manner in which ‘Abdul Hussain disparages the best of people, the best of nations and the best of generations, who were taken out for the benefit of mankind. Their loyalty, justice, honesty and trustworthiness have been attested to by none other than Allah Himself. ‘Abdul Hussain and his cohorts have chosen to differ with that, labelling those very individuals as renegades and disbelievers! May Allah, the Most Exalted, protect us! On the other hand, his ‘pious predecessors’ are the ones who he considers to be believers, just, truthful, reliable and great scholars.
Al Najashi says in his Rijal:
أنه روى عن الرضا(ع)،(قال): وله مسائل عنه معروفة !! . وهو رجل ضعيف جداً لايعول عليه، ولا يلتفت إلى ما تفرد به
He narrated from al Rida. Some of his rulings are well-known. He is a very untrustworthy person who cannot be relied upon. A second glance should not be given to those narrations in which he is the sole narrator.
Elsewhere he states:
قال أبو محمد الفضل بن شاذان، لا أحلّ لكم أن ترووا أحاديث محمد بن سنان !! وقال في حاشيته:( من أدلة القائلين بضعفه رميه بالغلو ..
Abu Muhammad ibn al Fadl ibn Shadhan said, “I do not consider it permissible for you narrate the ahadith of Muhammad ibn Sinan.” He says in the footnote, “Among the proofs of those who consider him unreliable is the fact that he was accused of being an extremist.”
The biography of Muhammad ibn Sinan appears in the book Ahsan al Tarajim which also states:
وفيه من الغلاة علي بن مهزيار والحسن بن محبوب والحسن بن محمد بن سماعة وصفوان بن يحيى وعلي بن يقطين وعلي بن فضال عبد الرحمن بن نجران والفضل بن شاذان و محمد بن مسعود العياشي( فإن كتبه تربو على المئتين ) ومحمد بن عمير،وأحمد بن محمد عيسى محمد بن علي بن محبوب وطلحة بن طلحة بن زيد وعمار بن موسى الساباطي وعلي بن النعمان والحسين ابن عبد الله وأحمد بن عبد الله بن مهران المعروف بابن خانة وصدقة بن المنذر القمي وعبيد الله بن علي الحلبيوأبي عمرو الطيب وعبد الله بن سعيد ويونس بن عبد الرحمن
From among the extremists are, ‘Ali ibn Mihziyar, Hassan ibn Mahbub, Hassan ibn Muhammad ibn Sama’ah, Safwan ibn Yahya, ‘Ali ibn Yaqtin, ‘Ali ibn Fudal ibn ‘Abdur Rahman ibn Najran, Fadl in Shadhan (who authored two hundred books), Muhammad ibn Mas’ud al ‘Ayyashi (whose books exceed two hundred), Muhammad ibn ‘Umair, Ahmed ibn Muhammad ‘Isa, Muhammad ibn ‘Ali ibn Mahbub, Talhah ibn Talhah ibn Zaid, ‘Ammar ibn Musa al Sabati, ‘Ali ibn al No’man, Hussain ibn ‘Abdullah, Ahmed ibn ‘Abdullah ibn Mahran (ibn Khanah), Sadaqah ibn al Mundhir al Qummi, ‘Ubaidullah ibn ‘Ali al Halabi, Abu ‘Amr al Tayyib, ‘Abdullah ibn Sa’id, Yunus ibn ‘Abdur Rahman.
Further on it states:
قال ابن مسعود: قال أبو الحسن عبي بن الحسن بن فضال: علي بن أبي حمزة: أنه أقعد في قبره فسئل عن الأئمة، فأخبرنا بأسمائهم حتى انتهى إليّ فسئل فوقف فضرب على رأسه ضربة امتلأ قبره ناراً
Ibn Mas’ud said, Abu al Hassan ‘Ali ibn Hassan ibn Fudal said, “‘Ali ibn Abi Hamzah; he was made to sit in his grave whereupon he was asked regarding the Imams. He informed us of all of their names. When he came to my name, he paused. Thereupon, he was struck on his head, which caused a fire that filled the entire grave.”
Al Najashi records the details of one of their narrators, Hafs ibn al Bakhtari, in his Rijal:
أصله كوفي ثقة !! روى عن أبي عبد الله(ع) وأبي الحسن(ع) … فغمزوا عليه بلعب الشطرنج !!
Among them (extremists) were Abu al Qasim Burayd ibn Muawiyah al ‘Ijli, Abu Basir al Asghar Layth ibn Murad al Bakhtari al Muradi, Abu al Hassan Zurarah ibn A’yan, Abu Jafar Muhammad ibn Muslim ibn Rabah al Kufi al Ta’ifi al Thaqafi.
Abu Hurairah radiya Llahu ‘anhu was a great Sahabi, the greatest narrator of Islam, and the guardian of the Sunnah of the Prophet salla Llahu ‘alayhi wa sallam. He memorised and narrated the most amount of hadith from all the Sahabah of the Messenger salla Llahu ‘alayhi wa sallam. The bigots—who were influenced by the ideas of the Orientalists—deceptively began to raise doubts and objections against the narrations of Abu Hurairah radiya Llahu ‘anhu, as well his personality, which will be revered by generations right up until the Day of Judgement, especially by those who understand the position of the Sahabah, their sincerity, firm belief, jihad and steadfastness as explained in the Qur’an and the Sunnah.
These bigots and their allies wished to do away with the honourable Sunnah, so they signalled out Abu Hurairah radiya Llahu ‘anhu—for disparagement—as the pathway to their ultimate goal, as he is the one who narrates the most amount of ahadith from the Messenger salla Llahu ‘alayhi wa sallam. Attempts to realise their dreams took the form of books such as Abu Hurairah by ‘Abdul Hussain Sharf al Din and Sheikh al Mudirah Abu Hurairah by Mahmud Abu Rayyah among others.
By the sheer grace and mercy of Allah, I penned down the answers of these doubts concerning his narrations and I debunked all of their claims, lies, and allegations against him. The details have already passed in this book. This will educate the reader regarding the complete innocence of Abu Hurairah radiya Llahu ‘anhu as far as the false and baseless accusations of the followers of desires and innovators are concerned.
Also, I disproved their claims using their own narrations and the seminal works of the Ahlul Bayt, who are regarded by them to be infallible and absolute authorities in all that which they narrate. This is the distinguishing feature of my refutation.
I beseech Allah that he inspires the Muslims to follow their guidance by means of which they will not abandon the glorious Qur’an and the pure Sunnah of the Prophet salla Llahu ‘alayhi wa sallam. They will also become aware of the dangers surrounding them, and will rise in defence, so that their progenies may remain steadfast upon Islam.
Allah is the Guardian of that, and He is able to do it. My ability is only from Allah, the Lofty, the Magnificent.
 Whoever seeks more information on the subject, I advise them to refer to those books in which our scholars have written clear and detailed answers to the baseless objections. These books include:
However, my book stands out in the sense that I have proven everything from the sources and books of the Shia. I established all the narrations from the ahadith of their ‘infallible’ Imams. This eats away at the core of the allegations of ‘Abdul Hussain as well as all of his doubts regarding the narrations of Abu Hurairah radiya Llahu ‘anhu.
 Furu’ al Kafi, 3/134; al Anwar al No’maniyyah, 4/200; Tafsir al Qur’an al Karim, 1/46.
 Mizan al I’tidal, 2/255.
 Amir al Mu’minin, pg. 364.
 Surah al Baqarah: 85.
 Rijal al Najashi, 2/208 # 889.
 Ibid., pg. 209.
 Ahsan al Tarajim, 2/87-88.
 Ibid., pg. 421.
 Rijal al Najashi, 1/324, # 342.Back to top