Moulana M Taha Karaan
Darul Uloom al-Arabiyya al-Islaamiyyah, Western Cape, SA
The Jihad of Al-Hasan (ra) and Al-Hussain (ra) during the time of Uthman (ra)
April 27, 2011 at 3:47 pm | Posted in Defence of companions, History | Leave a comment
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By brother Farid:
Bismillah Al-Rahman Al-Raheem,
Not too long ago, I stumbled upon several historical reports that Al-Hassan and Al-Hussain took part in a few military expeditions during their early years. These historical reports seem to have been overlooked by most people and I believe that it would be a good idea to share some of my findings for the benefit of the readers.
- Both Al-Hasan and Al-Hussain were present in the army of Abdullah bin Abi Sarh according to Ibn Khuldoon in the year 26 AH. (Tareekh Ibn Khuldoon, 917)
- Al-Hassan and Al-Hussain were in the army of Sa’eed bin Al-Aas who invaded Tabristan in the year 30 AH. (Tareekh Al-Tabari, 2/765)
- Ibn Katheer narrates the same event through Al-Mada’inee. (Al-Bidaya wal Nihaya, 7/166)
- Al-Balathuri mentioned the names of Al-Hasan and Al-Hussain amongst those that were said to have fought under Sa’eed bin Al-Aas in Tabristan. (Futooh Al-Bildaan, 309)
- They were in the army of Sa’eed bin Al-Aas in the conquest of Jurjaan which ended without bloodshed. (Tareekh Al-Tabari, 2/765)
- Hamza Al-Sahami stated that Al-Hussain was involved in the conquest of Jurjaan, and mentioned that it is said that Al-Hasan was there as well. (Tareekh Jurjaan, 43)
- Khaleefa bin Khayyat narrated that Al-Hassan and Al-Hussain were defending Uthman during the day that he was killed and when Uthman asked his companions to leave, Al-Hassan was the last person that left. (Tareekh Khaleefa, 102)
Keep in mind, that the events above all occurred during the time of Uthman, through multiple sources. On the other hand, I failed to find any of this information in the books of the Shias that contain detailed information on the Twelve Imams. There is pretty much nothing about Al-Hassan or Al-Hussain from the death of the Prophet (pbuh) up until the time that Ali becomes the caliph. In any case, I will try to look harder for these in the future.
The above implies that there was a strong bond between the Sibtain (ra) and Uthman (ra). This is also a solid argument for those that say that Ali (ra) didn’t bother fighting during the reign of the first three caliphs because he didn’t believe in their legitimacy as caliphs, since logically speaking, he wouldn’t allow his sons to do so either.
Ibn Masood and Muawizatain
April 14, 2011 at 12:25 am | Posted in Defence of companions, Refuting shia doubts | Leave a comment
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We have discussed this shia claim previously, just additional information from brother Saad (hafizahullah):
‘Allamah Sarfaraz Khan Safdar mentions in Khazain al-Sunan, 1:99, that the claim that Sayyiduna ibn Masu’d (may Allah be pleased with him) didn’t consider Muawidhatayn to be part of the Qur’an is an outright lie.Mufti Muhammad Sa’eed Khan mentioned that there are authentic proofs which show that Ibn Masu’d considered Muawidhatayn to be part of the Qur’an. How could he not? To deny one letter of the Qur’an iskufr, let alone two whole Surahs of the Qur’an. Mufti Zar Wali Khan mentioned that it is proven that he recited the Muawidhatayn in prayer.
Also, there is an interesting discussion by Dr. Muhammad Muftasa al-A’zami in The History of the Qur’anic Text from Revelation to Compilation. He also discusses why the opinion of Hafiz ibn Hajr is rejected and his error in the light of muhaddithin’s methodology. See p.201.
http://www.islamhouse.com/p/325010
Comment on speech 163 from “Nahjul balagha”
March 29, 2011 at 9:44 pm | Posted in Defence of companions, Defence of sunnah, Exposing shia lies | Leave a comment
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In “Nahjul balagha” (sermon 163) you can read that when people went to Amir al-mu’minin in a deputation and complained to him through what they had to say against `Uthman, and requested him to speak to him on their behalf and to admonish him for their sake, he went to see him and said:
by Allah, I do not know what to say to you. I know nothing which you do not know, nor can I lead you to any matter of which you are not aware. You certainly know what we know, we have not come to know anything before you which we could tell you; nor did we learn anything in secret which we should convey to you. You have seen as we have seen and you have heard as we have heard. You sat in the company of the Prophet of Allah as we did. (Abu Bakr) Ibn Abi Quhafah and (`Umar) ibn al-Khattab were not more close by acting in accordance to truth than you, since you are nearer than both of them to the Prophet of Allah through kinship, and you also hold relationship to him by marriage which they do not hold.
Discussion:
This speech contains some major refutations to modern shia faith.
1) Words of commander of faithful:
I know nothing which you do not know, nor can I lead you to any matter of which you are not aware. You certainly know what we know, we have not come to know anything before you which we could tell you; nor did we learn anything in secret which we should convey to you.
These words are great proof for fact that Ali wasn’t more knowledgeable than Uthman! Because he said: I know nothing which you do not know. It is so obvious, that translators of this speech to English have to corrupt it by inserting phrase (in this matter), between I know nothing and which you do not know.
2) From text is also clear that in the view of sayidina Ali, sheykhan were acting in accordance to haq! And they didn’t surpass Uthman in that!
Of course shias as usual would claim that this was taqqiyah and etc. But who cares about their words?
3) Also in this speech is clear proof that prophet (sallalahu alaihi wa ala alihi wa sallam) didn’t teach anything to Ali, what he didn’t teach to others! And that in his words: nor did we learn anything in secret which we should convey to you
4) It’s clear that all those lunatics with turbans on their empty heads, lied and deceived their followers, when they claim that prophet (sallalahu alaihi wa ala alihi wa sallam) didn’t have daughter except Fatima! Because Ali here pointed to marriages of Uthman, which married twice on the daughters of prophet (sallalahu alaihi wa ala alihi wa sallam).
Imam: Companions were truthful!
March 29, 2011 at 8:36 pm | Posted in Defence of companions | Leave a comment
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Kulayni narrated in his “al-Kafi” (1/65), and Majlisi said it’s hasan (good):
3 – علي بن إبراهيم، عن أبيه، عن ابن أبي نجران، عن عاصم بن حميد، عن منصور بن حازم قال: قلت لابي عبدالله عليه السلام: ما بالي أسألك عن المسألة فتجيبني فيها بالجواب، ثم يجيئك غيري فتجيبه فيها بجواب آخر؟ فقال: إنا نجيب الناس على الزيادة والنقصان، قال: قلت: فأخبرني عن أصحاب رسول الله صلى الله عليه وآله صدقوا على محمد صلى الله عليه وآله أم كذبوا؟ قال: بل صدقوا، قال: قلت: فما بالهم اختلفوا؟ فقال: أما تعلم أن الرجل كان يأتي رسول الله صلى الله عليه وآله فيسأله عن المسألة فيجيبه فيها بالجواب ثم يجيبه بعد ذلك ما ينسخ ذلك الجواب، فنسخت الاحاديث بعضها بعضا.
Ali ibn Ibrahim has narrated from his father from ibn Abi Najran from ‘Asim ibn Humayd from Mansur ibn Hazim who has said:”I said to (Imam) abu ‘Abdallah (alaihi salam), ‘It is confuses me that when I ask you a question and you give an answer and then other person comes and you give a different answer for the same question.’” The Imam replied, “We answer people in a larger and reduced forms.” I then asked, “Did the Sahabah, companions of the holy Prophet speak the truth or lies when narrating his Hadith?” The Imam replied, “They spoke the truth.” I then said, “Why then they have differences?” Have you not considered the fact that a man would come to the holy Prophet (sallalahu alaihi wa ali) and ask a question and would give him an answer and then he would answer that would abrogate the previous answer. Thus, Ahadith abrogated other Ahadith.”
Accusation: Prophet (s) was busy in intercourse on his deathbed
March 29, 2011 at 7:41 pm | Posted in Defence of companions, Exposing shia lies | Leave a comment
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Allahu Akbar! Just another example of complete sick minds of shia writers. Their anger force them to see things that want see in any possible texts.
Shiapen says:
Nasibi belief that Prophet (s) was busy in intercourse even in the moments preceding his death (naudobillah)
We read in Sahih Bukhari, Volume 7, Book 62, Number 144: Narrated ‘Aisha: that during his fatal ailment, Allah’s Apostle, used to ask his wives, “Where shall I stay tomorrow? Where shall I stay tomorrow?” He was looking forward to Aisha’s turn. So all his wives allowed him to stay where he wished, and he stayed at ‘Aisha’s house till he died there. ‘Aisha added: He died on the day of my usual turn at my house. Allah took him unto Him while his head was between my chest and my neck and his saliva was mixed with my saliva.
Comment
We appeal to justice, does one engage in passionate kissing when one is on his death bed? Clearly this reference should provide some form of directions for Salafi women with dying husbands, namely if they are dying in slow agony they should immediately engage with their spouses with a bout of passionate French kissing, and death will come iin a less painful manner. If a dying Salafi man has two wives then it is essential that they take turns engaging his with passionate kissing, that way his death will be less painful and the Sunnah of the Prophet (s) will be implemented in the process.
SubhanAllah! How sick these people are!
First of all from this text it’s not clear that prophet (sallalahu alaihi wa ala alihi wa sallam) kissed his wife on his deathbed.
Second, even if he did, so what? That’s something prohibited? If yes, we need to see shariah proof for such prohibition.
Third, there is other text, in the very same sahihayh, which clearly explain us, that it happen not due to kissing.
Bukhari narrated in his Saheeh:
Volume 5, Book 59, Number 732:
Narrated ‘Aisha:
The Prophet expired in my house and on the day of my turn, leaning against my chest. One of us (i.e. the Prophet’s wives ) used to recite a prayer asking Allah to protect him from all evils when he became sick. So I started asking Allah to protect him from all evils (by reciting a prayer ). He raised his head towards the sky and said, “With the highest companions, with the highest companions.” ‘Abdur-Rahman bin Abu Bakr passed carrying a fresh leaf-stalk of a date-palm and the Prophet looked at it and I thought that the Prophet was in need of it (for cleaning his teeth ). So I took it (from ‘Abdur Rahman) and chewed its head and shook it and gave it to the Prophet who cleaned his teeth with it, in the best way he had ever cleaned his teeth, and then he gave it to me, and suddenly his hand dropped down or it fell from his hand (i.e. he expired). So Allah made my saliva mix with his saliva on his last day on earth and his first day in the Hereafter.
Refuting the doubt: Kissing wife in the public
March 29, 2011 at 6:42 pm | Posted in Defence of companions, Exposing shia lies | 1 Comment
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2 Votes
Shias are not stopping to surprise me with their sick understanding of shariah texts. Wallahi such attempts to attack Sunnah and Islaam are nothing but a shame, and clear indication of fact that majority of shia polemicists writers are nothing but a bunch of idiots.
Shiapen says:
Nasibi belief that Holy Prophet (s) tried to flirt with his wife in front of strangers (Naudobillah)
Imam Ibn Athir records in Usud al-Ghaba, Volume 1 page 56:
عن أسيد بن أبي أسيد أن رسول الله صلى الله عليه و سلم تزوج امرأة من بلجون فبعثني فجئتها فأنزلتها بالشعب في أجم ثم أتيت رسول الله صلى الله عليه و سلم فقلت : يا رسول الله جئتك بأهلك قال : فأتاها فأهوى إليها ليقبلها فقالت : أعوذ بالله منك
Usaid bin Abi Usaid said: ‘Allah’s messenger got married to a woman from Bani Joun (tribe), hence he sent me to bring her to him, then I arrived with her to Shu’ab in Ajum, then I went to Allah’s messenger (pbuh) and said to him:’ Oh Allah’s messenger, I have brought your wife for you’. Then he (prophet) went to her and bowed to kiss her but she said: ‘I seek refuge in the Lord of you’
First of all, what is apparent from text? Man kissed his wife in front of others.
Question: Amazing that NONE FROM SHIAS, which I have ever seen, didn’t try to condemn their top scholar for kissing the boy in the lips, but when it is reported that prophet (sallalahu alaihi wa ala alihi wa sallam) kissed his wife in front of others, these sick minded persons see big deal in this report!
Other note, this report that they have cited is weak per chain. Chain in Usud al-Ghaba isn’t complete. It was reported by ibn Sad in Tabaqat, and in the chain Musa ibn Ubeydat – MUNKAR AL-HADITH.
Refuting some doubts regarding Aisha (r.a)
March 29, 2011 at 4:28 pm | Posted in Defence of companions, Exposing shia lies | Leave a comment
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As we seen AA moved their trash to new site. They have changed the address but not a content or approach. We can still see them doing their best in attempt to accuse companions and Islam in general. In this post we would deal with two accusations against Aisha, mother of all believers.
Shiapen says:
Ayesha and Hafsa tried to create rift between Prophet (s) and his wife Asma by attributing a lie to Prophet (s)
We read in Tabaqat Ibn Saad: Hamza bin Abi Usaid narrated from his father that he said: ‘Allah’s messenger got married to Asma bin al-Numan al-Jaunia. He sent me to bring her to him, then Hafsa said to Ayesha or Ayesha said to Hafsa: ‘You color her hair while I will comb her hair’. Then they both did that, then one of them said to her (Asma): ‘The prophet (pbuh) likes a woman to say to him: ‘I seek refuge in the Lord of you’. When she entered on the prophet and he (prophet) closed the door and advanced his hand to her, she said: ‘I seek refuge in the Lord of you.”
Tabaqat Ibn Saad, Volume 8 page 145
Chain of this is following: Hisham ibn Muhammad – Ibn al-Ghasil (that’s Abdurrahman ibn Sulaiman ibn Abdullah) – Hamza ibn Abu Sayyad – Father.
Hisham ibn Muhammad al-Kalbi was abandoned. Rafidi, and not truthful. (“Mizanul itidal” 4/304/*9237).
Ibn al-Ghasil was saduq with softness in him. (“Taqrib” 3887)
And shiapen says:
Ayesha tried to incite Prophet’s wife Malika against Him (s)
We read in Tabaqat Ibn Saad:
Abu Masher said: ‘The prophet (pbuh) got married to Malika bint Kaab, she was very beautiful, thus Ayesha went to her and said: ‘Are you not ashamed of getting married to the killer of your father?’
Tabaqat Ibn Saad, Volume 8 page 148
Ibn Sad reported it from his shaykh Muhammad ibn Umar al-Waqidi, which was abandoned.
‘Ali and Mu’awiyah
March 27, 2011 at 12:38 am | Posted in Defence of companions | Leave a comment
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It is reported that Mu’awiyah ibn Abi Sufyan asked Dirar ibn Damrah al Kinani to describe for him the character and demeanor of his adversary, ‘Ali ibn Abi Talib. Dirar requested to be excused but Mu’awiyah insisted. Dirar then said:
By God, Ali is far-sighted and dynamic. What he says is decisive and his judgement is just. Knowledge and wisdom spring from his lips and are reflected in his actions. He shows no particular liking for the world and its adornments and finds company in the night and its darkness.
By God, he was tender hearted and was wont to weep profusely. He would engage in deep thought while wringing his hands and talking to himself. He preferred clothes that were just adequate and food that was simple.
He was, by God, one of us. When we visited him he would draw us close to him, and if we asked him for help he would respond willingly. In spite of our closeness to each other we would hesitate to speak to him out of awe and reverence.
He had a generous smile, dazzling like a string of pearls. He respected the pious and loved the poor. The strong would not find in him encouragement for any excesses and the weak would not despair of his justice.
I bear witness by God that on many occasions in the middle of the night I saw him swaying side to side in his mihrab (prayer niche) holding his beard, in a disturbed and restless state, and weeping like a bereaved person. Even now it is as if I hear him saying: ‘Our Lord and Sustainer! Our Lord and Sustainier!’ while beseeching Him.
And to the life of this world he says: ‘Do you display yourself to me? Do you look out expectantly for me? Vanish from my sight. Entice someone other than me. I have relinquished you irrevocably. Your life-span is short, your company is wretched, and your temptation is easy to fall into. Ah! Ah! How little is the provision, how far away is the destination, and how desolate is the way…’
In spite of himself, the tears trickled down Mu’awiyah’s beard as he heard this account. As he wiped his beard with the palm of his hand, those who were present also wept bitterly.
Mu’awiyah remarked: “Such was Abu al Hassan, may Allah have mercy on him. Tell us of your grief for him, O Dirar.”
Dirar replied: “My grief (for Ali) is like the grief of a mother whose only child is slain on her lap. Her tears will never dry up and her grief wil never subsidise.”
Saying that, Dirar stood up and departed.
[Al-Hilyah, 1/84]
_________________
Taken from: The Ethics of Disagreement in Islam by Tah Jabir al Alwani
SOURCE: http://kondori.wordpress.com/2011/03/02/%E2%80%98ali-and-mu%E2%80%99awiyah/
Most steady on the bridge
March 22, 2011 at 2:06 am | Posted in Defence of companions | Leave a comment
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Book: Kitab an-Nawadir p 123
Author: Diyautdin Abu Rida Fadlullah ibn Ali al-Husayni ar-Rawandi.
قال عليه السلام: قال رسول الله صلى الله عليه وآله: أثبتكم على الصراط، أشدكم حبا لأهل بيتي ولأصحابي
Alaihi salam said: Messenger of Allah, sallalahu alaihi wa ali said: Most steady from you on the siraat those who more love my ahlalbayt and my companions.
http://al-asfoor.org/books/index.php?id=907
Thanks to brother
Prostration of Aisha on the news of Ali’s death
March 8, 2011 at 5:30 pm | Posted in Defence of companions | 1 Comment
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4 Votes
We are going to refute another accusation against Aisha, inshAllah.
Rafida says:
حدثني محمد بن الحسين الأشناني، قال: حدثنا أحمد بن حازم، قال: حدثنا عاصم بن عامر، وعثمان بن أبي شيبة، قالا: حدثنا جرير، عن الأعمش، عن عمرو بن مرة، عن أبي البختري، قال:لما أن جاء عائشة قتل علي عليه السلام سجدت.
Narrated to us Muhammad b. Hussein al-Ashnani – narrated to us Ahmad b. Hazem, narrated to us Aseem b. Ameer and Uthman b. Abi Shaybah , narrated to us Jarir, from Amash, from Amr b. Murrah, from Abu Bukhtari that he said: When the news of Ali’s (r.a) death reached Aisha, whereupon she prostrated (to thank God.) - Abul-Faraj al-Isfahani, “Maqatil al-Talibiyyin”, v.1, p.11
First of all we would like to start from the author of book – Abul Faraj al-Isfahani.
Rafida quoted Dhahabi saying regarding him: “There is no harm in him”. But this saying isn’t enough to judge this man as a narrator, or to describe him as a reliable one. Abul Faraj was shia, as said Dhahabi in “Siyar”.
Second we should mention al-Amash, Sulaiman ibn Mikhran. Who was thiqat, but was known for tadlis, and this report he transmitted in muanan form, without making clear if he heard it himself or not.
Thirdly, Abul Bukhture didn’t narrated from Aisha. Imam Waliatdin Abu Zurah al-Iraqi in his “Tuhfat al-Tahshil fi Dzikri Ruwat al-Marasil” (p 126-127) said:
Abu Hatim said: (Abul Bukhturi) didn’t heard from Ali, and didn’t seen him.
Al-Alai said: He narrated a lot disconnected (reports) from Umar, and Ali and ibn Masood, and Huzayfa and others.
Abu Hatim said: (Reports) Abul Bukhturi from Aisha (is) mursal.
So even if we would accept Abul Faraj al-Isbahani as a reliable in ahadeth, this chain contains possible irsal between al-Amash and Abul Bukhturi, and certain irsal between Abul Bukhturi and Aisha.
Then rafidi said:
Let’s see another sources, for this incident.
وذهب بقتل علي عليه السلام إلى الحجاز سفيان بن أمية بن أبي سفيان بن أمية بن عبد شمس فبلغ ذلك عائشة فقالت:
فأَلقتْ عَصاها واستقرَّ بها النَّوى كما قرَّ عيناً بالإيابِ المُسافِرُ
“Sufyan b. Uyaynah brought the news of Ali’s death to Hijaz. When Ayesha (ra) was informed about the murder of Ali (ra), she said:
“she threw down her staff and settled upon her place of abode, like the traveller happy to return home”.
First of all that is not ibn Uyaynah, but ibn Umayah. Second it’s interesting why in contrast to first report, this one, rafidi quoted without chain?
We would ask them, do you believe this report is authentic?
Because these words are part of much bigger narration from “Tabaqat”, let us quote it completely:
قال أخبرنا أسباط بن محمد عن مطرف عن أبي إسحاق عن عمرو بن الأصم قال دخلت على الحسن بن علي وهو في دار عمرو بن حريث فقلت له إن ناسا يزعمون أن عليا يرجع قبل يوم القيامة فضحك وقال سبحان الله لو علمنا ذلك ما زوجنا نساؤه ولا ساهمنا ميراثه قالوا وكان عبد الرحمن بن ملجم في السجن فلما مات علي رضوان الله عليه ورحمته وبركاته ودفن بعث الحسن بن علي إلى عبد الرحمن بن ملجم فأخرجه من السجن ليقتله فاجتمع الناس وجاؤوه بالنفط والبواري والنار فقالوا نحرقه فقال عبد الله بن جعفر وحسين بن علي ومحمد بن الحنفية دعونا حتى نشفي أنفسنا منه فقطع عبد الله بن جعفر يديه ورجليه فلم يجزع ولم يتكلم فكحل عينيه بمسمار محمى فلم يجزع وجعل يقول إنك لتكحل عيني عمك بملمول مض وجعل يقول اقرأ باسم ربك الذي خلق خلق الإنسان من علق حتى أتى على آخر السورة كلها وإن عينيه لتسيلان ثم أمر به فعولج عن لسانه ليقطعه فجزع فقيل له قطعنا يديك ورجليك وسملنا عينيك يا عدو الله فلم تجزع
فلما صرنا إلى لسانك جزعت فقال ما ذاك مني من جزع إلا أني أكره أن أكون في الدنيا فواقا لا أذكر الله فقطعوا لسانه ثم جعلوه في قوصرة وأحرقوه بالنار والعباس بن علي يومئذ صغير فلم يستأذن به بلوغه وكان عبد الرحمن بن ملجم رجلا أسمر حسن الوجه أفلج شعره مع شحمة أذنيه في جبهته أثر السجود قالوا وذهب بقتل علي عليه السلام إلى الحجاز سفيان بن أمية بن أبي سفيان بن أمية بن عبد شمس فبلغ ذلك عائشة فقالت … فألقت عصاها واستقرت بها النوى … كما قر عينا بالإياب المسافر
Red marked is a part which use these shias. But let us translate the beginning of this report, which I marked in green.
Narrated to me Asbat ibn Muhammad from Muttarif from Abu Ishaq from Amr ibn Al-Asam, which said: I entered upon al-Hasan ibn Ali and he was in the house of Amr ibn Harith, I said to him: People claim that Ali would be back before day of judgment, and he laughed. He answered: SubhanAllah! If we would know that we wouldn’t marry his wifes, neither divide his inheritance. He said: Abdurrahman ibn Muljam was in the prison, and when Ali ridwanullah alaihi wa rahmatuhu wa barakatuhu died and was buried, al-Hasan ibn Ali send to Abdurrahman ibn Muljam, to take him out from prison for execution….
Further al-Hasan mentioned execution till the end, and described how tongue of ibn Muljam was cut. And in the end he mentioned the thing which was quoted by rafidah against Aisha.
So we want to question this rafidi who used this narration.
1) Do you believe in it completely? Or exactly as jews you believe in part of it, and reject the other?
2) If you do believe in second part, you should believe in first one, because they were transmitted via the single chain.
3) If you do believe in it completely, you should admit that ahlal- bayt laughed upon idea that Ali would return before dooms-day, meaning they laughed upon the one of the pillars of your faith – Rajat.
In defence of Abu Huraira, 2
March 8, 2011 at 5:09 pm | Posted in Defence of companions | 2 Comments
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6 Votes
Salam alaikum wa rahmatullah wa barakatu.
It didn’t pass much time since we answered to one of the most stupid accusation against Abu Hurayra by the very own shia sources.
Rafidi who made that accusation came with another stupidity.
He said:
So as you can see he is citing this hadith as a proof that Abu Huraira was liar. Hadith:
Volume 7, Book 64, Number 268:
Narrated Abu Huraira:
“The Prophet said, ‘The best alms is that which is given when one is rich, and a giving hand is better than a taking one, and you should start first to support your dependents.’ A wife says, ‘You should either provide me with food or divorce me.’ A slave says, ‘Give me food and enjoy my service.” A son says, “Give me food; to whom do you leave me?” The people said, “O Abu Huraira! Did you hear that from Allah’s Apostle ?” He said, “No, it is from my own self.”
This hadith in itself is great proof that Abu Huraira was truthful. Because liar, would never admit his lie so easy. Actually during these years of debates with rafidah, I have seen many liars. And NONE OF THEM ever admit his lie. The person who would browse “Exposing shia lies” section of our blog could see many examples, and believe me when you would show this to shias, they would never admit that it’s lie.
Anyway let us go back to narration.
This hadith is a good example of Mudraj in ahadeth.
Mudraj
An addition by a reporter to the text of the saying being narrated is termed mudraj (interpolated). For example, al-Khatib relates via Abu Qattan and Shababah — Shu’bah — Muhammad b. Ziyad — Abu Hurairah — The Prophet (may Allah bless him and grant him peace), who said, “Perform the ablution fully; woe to the heels from the Fire!”
Al-Khatib then remarks, “The statement, ‘Perform the ablution fully’ is made by Abu Hurairah, while the statement afterwards, ‘Woe to the heels from the Fire!’, is that of the Prophet (may Allah bless him and grant him peace). The distinction between the two is understood from the narration of al- Bukhari, who transmits the same hadith and quotes Abu Hurairah as saying, “Complete the ablution, for Abu ‘l-Qasim (may Allah bless him and grant him peace) said:‘Woe to the heels from the Fire!’.”
Such an addition may be found in the beginning,in the middle, or at the end, often in explanation of a term used. Idraj (interpolation) is mostly found in the text, although a few examples show that such additions are found in the isnad as well, where the reporter grafts a part of one isnad into another.
Let us break this hadith to parts:
Abu Huraira said: “The Prophet said, ‘The best alms is that which is given when one is rich, and a giving hand is better than a taking one, and you should start first to support your dependents”. - This is words of prophet (sallalahu alaihi wa ala alihi wa sallam).
Then Abu Huraira give an explanation to hadith, and said: A wife says, ‘You should either provide me with food or divorce me.’ A slave says, ‘Give me food and enjoy my service.” A son says, “Give me food; to whom do you leave me?” - This is idraj in text of hadith. And it’s common thing which would be easily find in books.
So when people asked: “O Abu Huraira! Did you hear that from Allah’s Apostle ?”
He said, “No, it is from my own self.”
And his these words should be refered to explanation, and not a first sentence which is a hadith. So if he intended to lie, when he was asked, he would say: Yes, those are words of prophet.
Then this rafidi gave another example of so called proof against Abu Huraira.
This hadith is also not a proof against that companion, because if ibn Umar didn’t know complete version of hadith, that doesn’t mean that the one who knows that lied. Also in the very same chapter from Muslim, which quoted this rafidi, you can see such ahadeth:
Book 010, Number 3821:
Ibn Umar (Allah be pleased with them) narrated Allah’s Messenger (may peace be upon him) as saying: He who kept a dog ther than one meant for watching the fields or herds or hunting would lose one qirat every day out of his reward (with God).
Book 010, Number 3828:
Sufyan b. Abu Zuhair (he was a person belonging to the tribe of Shanu’a and was amongst the Conpanions of Allah’s Messenger [may peace be upon him ) said: I heard Messenger of Allah (may peace be upon him) as saying: He who kept a dog (other than that) which is indispensable for watching the field or the animals would lose one qirat out of his deeds every day. As-Sa’ib b Yazid (one of the narrators) said: Did you hear it from Allah’s Messenger (may peace be upon him)? He said: Yes. by the Lord of this mosque.
So conclusion? 1-st it was reported even from ibn Umar, that dog could be kept for the watching of field. So we can easily reconcile between these two ahadeth, by saying: Ibn Umar first reported hadith without mentioning dog for watching field, but when he heard Abu Huraira reporting that, he also agreed upon that. Or simply he first forgot mentioning of field, and hadith from Abu Huraira reminded him that. 2-nd, not only Abu Huraira and Ibn Umar, but also such companion like Sufyan b. Abu Zuhair narrated permissibility of keeping dog for watching fields.
I am not saying, and I don’t believe that any shia would believe my explanation, but they can’t ask from us to accuse companions basing on shia sick understanding of ahadeth.
I am leaving without comment accusations of rafidi from Iqdul-Fareed, because that book isn’t known as authentic hadith source, or better to say it’s not a book of ahadeth at all.
Then rafidi quoted al-Mustadrak:
abu huraria said, umar said to me: o enemy of Allah and enemy of Islam! you betrayed the money of Allah . He said: I said: I am not an enemy of Allah and not an enemy of Islam but an enemy to whoever is an enemy of them and I did not betray the money of Allah but they were the costs for a camel and spears added together. He said: return it and I said to him the same thing again.He said: he fined me 12 000 . He said: then I stood up for midday prayer and said: O Allah, forgive the commander of the faithful. And what was after that is that he wanted me to work and I didn’t do it. Then he said: not and Yusuf did ask to work and he was better than you. Then I said: verily Yusuf is a prophet son of a prophet son of a prophet son of a prophet and I am son of Umaymah and I fear three and two. He said: don’t you say five? I said: no. He said: what are they? I said: I fear that I speak without knowledge, and issue ruling without knowledge, and that my back gets beaten , and that my representation/arguments gets insulted .
hakim says: sahih on the conditions of sheikhain but not written
dhabi says: sahih on the conditions of bukhari and muslim
Sayidina Umar was strict in rebuking the people which erred in his eyes, and if these words are proof against Abu Huraira, we could remind to rafida the narration from sahih, where Abbas and Ali are arguing in the presence of Umar. Abbas there also used hard words towards sayidina Ali. Does it mean Ali was bad? No, simply they all were human which from time to time could lose their patience.
Also we should mention that Umar was a person who appointed Abu Huraira as a governor of Bahrain, then he was dismissed, because he was too soft with people. When he again asked to become a governor, he refused it himself. (see Umar Nasuhi Bilmen “Tabaqatul mufasirin” 1/233)
As for accusations that Abu Huraira narrated maraseel, they are really funny. First of all it should be known that it’s agreed opinion between our scholars that maraseel of any companion is accepted.
Second, how in this case we should deal with tons of maraseel ahadeth which were narrated by shia imams in their books?
Further this rafidi gave two narrations, in one of them Abu Huraira agreed with hadith from mother of believers regarding person who is overtaken by dawn in a state of seminal emission during fasting days, and he turned away from his fatwa. In other one:
ayesha called on abu huraira then said to him o abu huraira what are these narrations that you report to us that you narrate in them about the prophet (s) did you hear other than what we heard and did you see other than what we saw?
He said: o mother! the mirror and the eyeliner applicator used to keep you busy from Allah’s prophet (s) and fixing / beautifying yourself for the prophet (s), and as regards to me by Allah nothing used to keep me busy from him.
hakim says sahih but was not written
dhabi says sahih
and this narration is also mentioned in sair ul aalam nabala, vol 2, page 604,
and in the footnotes, sheikh shoaib arnawit says
So this rafidi after quoting these two narrations, said:
now, we can see the credibility and integrity of this man,
he gave a fatwa, and when umm salma, ayesha caught him
he got on to back foot, and say that they are more knowledgeable
and when ayesha asked him what is this all he is narrating
he says that you were always busy with the make up
and i was busy with ahadeeth; and so i know what you know not
great, so we have the right to ask abu huraira,
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