`Abd al-Husayn Rejects the Hadith: “A Woman/Man was Forgiven for Giving Water to a Dog”

`Abd al-Husayn Rejects the Hadith: “A Sinful Kafir was Forgiven”
December 3, 2015
`Abd al-Husayn Rejects the Hadith: “A Woman Entered Hell Due to a Cat”
December 3, 2015

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‘Abdul Hussain Rejects the Hadith: “A Woman was Forgiven for Giving Water to a Dog”

 

On page 172, he quotes two narrations under the title, “a fifth imaginary narration aimed at establishing the wonderful outcome of mercy”. Al Bukhari and Muslim report from Abu Hurairah radiya Llahu ‘anhu who narrates from the Messenger salla Llahu ‘alayhi wa sallam:

 

غفر لامرأة مومسة مرت بكلب على رأس ركي يلهث قال كاد يقتله العطش فنزعت خفها فأوثقته بخمارها فنزعت له من الماء فغفر لها بذلك

An immoral woman passed by a dog panting out of thirst at the mouth of a well. The dog was on the verge of dying out of thirst. She removed her shoe, tied it to her scarf and used it to draw water for the dog. On account of this, she was forgiven.

 

He Also Rejects the Hadith: “A Man was Forgiven for Granting Water to a Dog”

On page 172, he quotes a narration under the title, “another imaginary narration with the same goal as the previous one”. Al Bukhari reports from Abu Hurairah radiya Llahu ‘anhu who narrates from the Prophet salla Llahu ‘alayhi wa sallam:

 

بينما رجل يمشي في طريق اشتد عليه العطش فوجد بئرا فنزل فيها فشرب ثم خرج فإذا كلب يلهث يأكل الثرى من العطش! قال فنزل الرجل البئرفملأ خفه ثم أمسكه بفيه فسقى الكلب فشكر الله له فغفر له بذلك

A man was overtaken by thirst while he was walking upon the road. He then spotted a well, went down into it and drank of its water. When he left it, he found a dog panting and eating sand to overcome its thirst. Thus, he went back down into the well, filled his shoe with water (while he climbed back up) and then gave the water to the dog. Allah appreciated this act of his and forgave him on account of it.[1]

 

He starts raising doubts saying:

 

وقد تعلم أن هذا الحديث والذي قبله إنما هما من مخلية أبي هريرة يمثل بهما حسن عواقب العطف والحنان ويحظ بهما على البر والاحسان

You are well aware of the fact that this hadith as well as the previous one are nothing but figments of Abu Hurairah’s imagination. He tries to demonstrate the wonderful outcomes of sympathy and compassion, and he encourages virtue and goodness by means of them.[2] 

 

Our comment: it is indeed paradoxical that ‘Abdul Hussain is reluctant to accept the ahadith of Abu Hurairah radiya Llahu ‘anhu, yet he accepts similar narrations, when they are narrated by his Imams. Their erudite scholar, Ayatollah Mulla Zayn al ‘Abidin al Gulpaygani reports this hadith in his book Anwar al Wilayah:

 

وفي الآثار: أن امراة زانية من جيران أهل المعصية وتعزية الحسين(ع) ذهبت تقتبس ناراً من مجلس العزاء فوجدتها قد خمدت فاشتعلتها وقدتها فدمعت عيناها من الدخان فغفر الله!! لها وتابت

From the narrations; an immoral woman from the neighbourhood of vice and those who would mourn over Hussain went to acquire (fuel for her) fire from the mourning ceremony. However, she found that it had already been put out, so she tried igniting it and slicing a piece from it due to which her eyes began watering from the smoke. On account of this Allah forgave her and she repented.[3]

 

وعن أبي الاحوص عن أبيه عن عمار الساباطي قال : قدم أميرالمؤمنين (ع) المداين فنزل أيوان كسرى ! وكان معه دلف بن بحير كسرى فلما صلّى قام وقال لدلف قم معي وكان معه جماعة من أهل ساباط فما زال يطوف منازل كسرى ويقول لدلف كان لكسرى في هذا المكان كذاوكذا ويقول دلف والله ذلك  فما زال كذلك حتى طاف الموضع بجميع من كان عنده ودلف يقول: يا سيدي ومولاي كأنك وضعت هذه الأشياء في هذه الأمكنة ثم نظر(ع) جمجمة نخرة ! فقال لبعض أصحابه: خذ هذه الجمجمة ثم جاء (ع) إلى الأيوان وجلس فيه ودعا بطست فيه ماء فقال للرجل :  دع هذه الجمجمة في الطست ثم قال أقسمت عليك لتخبرني من أنا ومن أنت ؟ فقال الجمجمة بلسان فصيح !: أما أنت فأمير المؤمنين !! ،وسيد الوصيين وإمام المتقين !! ، وأما أنا فعبدك وابن أمتك !! كسرى أوشيروان فقال أميرالمؤمنين (ع) كيف حالك فقال يا أمير المؤمنين إني كنت ملكاً عادلا شفيقاً على الرعايا رحيماً لا أرضى بظلم ولكن كنت على دين المجوس !! وقد ولد محمد في زمان ملكي وسقط من شرفات قصري ثلثة وعشرون شرفة في ليلة ولد فهممت أن  أومن به من كثرة ما سمعت من الزيادة من أنواع شرفة وفضله ومرتبته عزه في السموات والارض ومن شرف أهل بيته ولكني تغافلت عن ذلك وتشاغلت عنه في الملك، فيها لها من نعمة ومنزلة ذهبت منت حيث لم أومن به !!  فأنا محروم بعدم إيماني به !! ولكني مع هذا الكفر!!! خلصني الله تعالى من عذاب النار!! ببركة عدلي وإنصافي بين الرعية فأنا في النار والنار محرمة عليّ!!! فواحسرتاه لو أمنت به لكنت معكم يا سيد أهل بيت محمد ويا أميرالمؤمنين!!!

Abu al Ahwas — his father — ‘Ammar al Sabati, “Amir al Mu’minin arrived at al Mada’in and he settled down inside the chambers of Kisra. He was accompanied by Dalaf ibn Buhayr Kisra. After performing salah, he said to Dalaf, ‘Come with me!’ They were then accompanied by a group of people from Sabat. He entered each of the rooms of Kisra saying to Dalaf (on each occasion), ‘Kisra had such and such thing at this place!’

Dalaf would reply, ‘O my leader and master, it is as of you were the one who placed these items in their places!’

Then, he spotted a snorting skull. He said to one of his companions, ‘Pick up this skull.’

Thereafter, he went to the chamber, sat in it, asked for a utensil with water in it and instructed a man, ‘Place this skull in the water.’

He then addressed the skull saying, ‘I demand that you tell me who I am and who you are!’

The skull replied in a most eloquent manner, ‘You are Amir al Mu’minin, Sayed al Wasiyyin (the chief of all the awsiya’) and Imam al Muttaqin and I am your slave, the son of your slave-girl, Kisra Awsherwan.’

Amir al Mu’minin asked, ‘What is your condition?’

It answered, ‘O Amir al Mu’minin, I was a just king who was compassionate and kind towards my sub-ordinates. I would not like oppression; however, I followed the religion of the Zoroastrians. Muhammad was born during my era of rule and upon his birth twenty-three balconies of my palace collapsed. I intended to follow him on account of the many virtues of various types which I heard regarding him, the status and honour that he enjoyed in the heavens and on the earth as well as the honour bestowed upon his household. Unfortunately, I was negligent towards it and became pre-occupied with my kingdom. O what a great opportunity and privilege have I missed out on by not believing in him! I am indeed quite unfortunate due to not believing in him. However, despite my disbelief, Allah saved me from the punishment of hell through the blessings of my justice and equal treatment of my people. Now I am in the fire, but I am forbidden upon it. O how deep is my regret! If I believed in him, I would have been with you people, O masters from the household of Muhammad salla Llahu ‘alayhi wa sallam, O Amir al Mu’minin!’”[4]

 

Al Tusirkani states in his book, al La’ali:

 

وتأتي في لؤلؤ ولنذكر لك قصصاً ليطمئن قلبك!! بما مـرّ قصة شريفة من رجل كان يلوط بالصبيان !!! وكان يحبه !!!

It is reported in Lu’lu’, we will mention a story so that your heart may be convinced. A praiseworthy story has already passed, that there was a man who would rape small boys, but he had love for him (the Imam, and was thus forgiven).[5]

 

Did ‘Abdul Hussain read these types of profane narrations in the books of his people? How can the narrations of Abu Hurairah radiya Llahu ‘anhu ever be likened to the narrations and statements of your scholars, who narrated derogatory nonsense such as the above?

Our comment: We will reproduce for this author and his likes some narrations from the Ahlul Bayt, which corroborate the narration of Abu Hurairah radiya Llahu ‘anhu. Musa ibn Ismail ibn Musa —his father — his grandfather, Musa ibn Jafar, from his forefathers, from the Messenger salla Llahu ‘alayhi wa sallam:

 

رأيت في النار صاحب العباء التي قد غلها ، ورأيت في النار صاحب المحجن الذي كان يسرق الحاج بمحجنه ، ورأيت في النار صاحبة الهرة نتهشها مقبلة ومدبرة كانت أوثقها لم تكن تطعمها ولم ترسلها تأكل من حشائش الأرض ودخلت الجنة فرأيت صاحب الكلب الذي أرواه من الماء

I saw in the fire the one who unrightfully took the cloth, the one who would steal from the pilgrims using his staff and the women (who was punished due to the) cat. It bit the front as well as the back of her body. She tied it up and then neither fed it nor did she allow it to eat insects. I entered Jannat and saw the one who gave water to the dog, to drink from it.[6]

 

Is this hadith nothing but a figment of your infallible Imam’s imagination? Does he try to demonstrate the wonderful outcomes of sympathy and compassion, and encourages virtue and goodness by means of them?

Ni’mat Allah al Jaza’iri reports in his book, al Anwar al No’maniyyah:

 

من الأخبار المروّحة للبال ما ورى من أنه كان رجل في بني اسرائيل منهمكاً في المعاصي فأتى في بعض اسفاره على بئر فإذا كلب قد لهت من العطش فرقّ له فأخذ عمامته وشدّ بخفّه واستقى الماء وأروى الكلب فأوحى الله إلى نبي ذلك الزمان أن قد شكرت له سيعه وغفرت له ذنبه لشفقته على خلق من خلقي ، فسمع ذلك فتاب من المعاصي وصار ذلك سببا لتوبته وخلاصه من العقاب

From the narrations which bring comfort to the mind is the one in which it is reported that a man from the Banu Isra’il was immersed in sin. During one of his journeys, he came across a well and saw a dog upon which the signs of thirst were quite apparent. Taking pity on it, he tied his turban to his shoes, drew water and quenched its thirst. Allah revealed to the nabi of that time, “I have appreciated his effort and I have forgiven him for having mercy upon one of my creation.” When he learnt of this, he repented from his sins. This became the means of his repentance as well as the means of him being saved from punishment.[7]

 

 

NEXT⇒ ‘Abdul Hussain Rejects the Hadith: “A Sinful Kafir was Forgiven”


[1]Sahih al Bukhari, Sahih Muslim.

[2]Sahih al Bukhari, Sahih Muslim.

[3] Anwar al Wilayah, pg. 338.

[4]Al La’ali, 4/327-328; al Sahifah, 2/84; al Fasa’il, pg. 71.

[5] Al La’ali, 4/217-218, 304.

[6]Bihar al Anwar, 8/316-317, # 65, # 64; Nawadir al Rawandi, pg. 28.

[7] Al Anwar al No’maniyyah, 4/66.

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