HATRED OF `Ā'ISHA TOWARDS OTHMĀN We do not wish to discuss the reasons that prompted Mother of the Believers `Ā'isha to hate Othmān ibn `Affān so much, but she was not the only one, and you can read the details of how such hatred and animosity led to Othmān being murdered by a group of attackers who came from various parts of the Islamic world, even from as far as North Africa, to voice their grievances to aging Othmān who brushed them aside. They laid a siege to his mansion for a number of days during which no water or food was allowed to enter, so much so that Ali ibn Abū Tālib used to get both his sons, al-Hassan and al-Hussain , to smuggle food and water to Othmān's mansion stealthily, from one house to another under the cover of the night. When the mob attacked Othmān, alHassan, Imām Ali's older son , suffered a wound to his forehead which almost killed him. Yet some habitual liars dared to accuse Ali of plotting against Othmān… This is how far some people can go in their falsehood… Anyway, read what Dr. Taha Hussain, the famous Egyptian scholar, wrote about all the details of the events that led to this great tragedy, to Muslims killing their own caliph, in his famous book الفتنة الكبرىThe Great Sedition (cover image on previous page). The oath of allegiance to Ali as the Commander of the Faithful was sworn in the month of Thul-Hijja of 35 A.H./May 656 A.D. following the Muslims' insistence and despite his reluctance. It was the consensus of the Ansār and the Muhājirūn that he should succeed Othmān as the caliph. Each of Talhah and al-Zubayr during that period hoped to be the caliph as we read in two sermons in Nahjul-Balāgha delivered by Imām Ali . They both hoped to be at least provincial governors of some Islamic countries. According to historian Ibn Qutaybah, "Al-Zubayr and Talhah went to Ali after the oath swearing ceremony and said, 'Do you know on what condition have we sworn the oath of allegiance to you, O Commander of the Faithful?' Ali said, 'Yes, on listening to me and obeying me…' They said, 'No, we have sworn it to be your partners in the matter.' Ali said, 'No, but you are partners in making statements, straightforwardness and assistance.' Al-Zubayr did not doubt that he would be awarded the post of provincial governor of Iraq and Talha of Yemen. When it became obvious to them that Ali would not appoint
them as governors, they manifested their complaints against him." 1 When Talhah and al-Zubayr came to know, four months after Othmān's murder, about the hostile attitude of `Ā'isha and her people, they caught up with her and pledged to assist each other against Commander of the Faithful Ali . Both men sought Ali's permission to go to perform the `umra. He said, " هللا يعلم أنهمة أاااا ال ةداةAllāh knows that they have ghadra (treachery, not `umra) on mind."2 Having finished the `umra rituals, `Ā'isha was on her way back to Medīna when, at Saraf, she met Abdullāh ibn Umm Kilab, of Banu Salamah. She asked him in her Hijāzi accent, " مهةممAre you wandering about?" He said, "They killed Othmān then stayed for eight days…" She interrupted his statement to ask him, "What did they do after that?" He said, أخذه أهة فج زت بهم األموا إلى خمر مج ز؛ اجتمعوا علةى علة بةأ أبة ب لة (علمة،المدين ب الجتم ع .) " السةThe matter was settled through consensus by the people of Medīna who concluded it very well; they were unanimous on electing Ali ." Hearing this statement, `Ā'isha said, وهللا لمت أن هذه (السم ء) انطبقت على قتة وهللا: وه تقةو، ف نصرفت إلى مك. هذه (األاض) إن تم األمر لص حبك!! ااون ااون . وهللا ألبلةبأ بدمة، " عثمة ن مللومةBy Allāh! I wish this sky fell on this earth if the matter is thus completed for your fellow!! Take me back! Take me back!" She went to Mecca repeating this statement, "Othmān, by Allāh, has been wrongly killed; by Allāh, I shall avenge his killing." The man could not help saying this to her, ولقد كنةت،ولم ! فوهللا إن أو مأ أم حرف ألنت .) (اقتلوا نعةث ا فقةد كفةر:" تقولمأWhy?! By Allāh, the first person to charge him of derailing the course was you, and you used to say, 'Kill Na`thal, for he has committed apostasy.'" She said, وقول، وقد قلت وق لوا،إنهم استت بوه ثم قتلوه " األخمةر خمةر مةأ قةول األوThey let him repent, then they killed him. I have said it, and they have said, and my last statement is better than my first." He, thereupon instantly composed these verses of poetry: المطر
ومنك
كفر
قد
أمر
مأ
الري ح
ومنك
ال مر
ومنك
البداء
فمنك
لن
وقلت
اإلم
بقت
أمرت
وأنت
وق تل
قتل
ف
أبعن ك
فهبن
إن عندن
1
Ibn Qutaybah, `Uyūn al-Akhbār, Vol. 1, pp. 51-52; al-Tabari, Tārīkh, Vol. 4, pp. 429, 438. 2
Al-Balāthiri, Kitāb Futūh al-Buldān, Vol. 2, p. 158; al-Tabari, Tārīkh, Vol. 4, p. 429; al-Mufīd, Al-Amali, Vol. 1, pp. 525-434.
والقمر
شمسن
ينكسف
ولم
ولم يسقط السقف مأ فوقن
الصعر
ويقمم
الشب
يزي
تدا
ذا
مأ وفى مث
وم
ويلبس للحرب أثوابه
مأ قد غدا
الن س
ب يع
وقد
You started it, then you changed your mind, From you did the wind blow and the rain fall, You ordered the leader to be killed, Telling us that he became kāfir, So we obeyed you and killed him, While his killer is among us: The one who ordered it. The ceiling over us did not fall, Nor did our sun and the moon eclipse, People have sworn fealty to a generous man, One who removes impurities and straightens what falls, One who wears for the war its outfits, One who is loyal, not like one who betrays.3 HATRED OF `Ā'ISHA TOWARDS ALI Let us stop here for a moment to address the issue of the hatred which `Ā'isha felt towards the Prophet's cousin, husband of the best woman of mankind, namely Fatima , and now the elected caliph of the Muslims. Ali himself analyzed the hostile attitude of `Ā'isha towards him, rendering it to the following: 1) The Messenger of Allāh always preferred Ali over her father, Abū Bakr, on account of his countless merits. In this regard, we read in Ahmed's Musnad, where al-Nu`man ibn Basheer is quoted, how Abū Bakr once sought permission to meet the Prophet . When he entered, he heard `Ā'isha loudly saying, وهللا لقد عرفت أن علمة ا أحة إلمةك مةأ أبة ومنة ..مةرتمأ أو ث ثة ا. "By Allāh, I have come to know twice or thrice that you 3
Al-Mas`ūdi, Murūj al-Thahab مروج الذربVol. 1, p. 651. Of course, the reader understands that this reference indicates these Arabic verses of poetry and the whole story behind them.
love Ali more than you love my father and myself;"4 2) When the Prophet established brotherhood between the Ansār and the Muhājirūn in Medīna, he chose Ali rather than anyone else, including Abū Bakr, to be his own Brother, 3) When the Almighty ordered the Prophet to close down all doors of his Mosque, which were affiliated with the sahāba, only that of Ali was kept open, thus granting him access all the time, anytime, 4) During the Battle of Khaybar, which took place in 628 A.D., the Prophet gave Ali the banner after having given it to others who proved to be unable to open the gate of its formidable Jewish fortress. He said, ال يرجةع حتةى، كرااا ا غمر فراا، ألعطمأ الراي غدا اج ا يح هللا واسول ويحب هللا واسول " يفةت هللا علةى يديةI shall give the banner tomorrow to a man who loves Allāh and His Messenger and who is loved by Allāh and His Messenger, a man who charges and does not flee; he shall not return before Allāh enables him to score victory."5 Ali was fully aware of the hatred of `Ā'isha towards him. In one of his sermons, he implicated her in this statement: فقةد أااكهة فةعف، أمة ف نة لةم، ولو اعمت لتن مأ غمري م أتةت إلة. وف أ غ ف صداه كمرج القمأ، اأي النس ء " "تفعةAs for that woman, she is overcome by women's feeble opinion and by hatred boiling in her chest like a furnace. If she is called on to harm others as much as she has harmed me, she will never do it."6 `Ā'isha was not hostile only towards Ali; she was hostile towards many other men. She was vehemently hostile towards Othmān ibn Affān as well. Ibn Abul-Hadīd7, the Mu`tazilite scholar, points out to this intense 4
Ahmed ibn Hanbal, Musnad, Vol. 4, p. 275; al-Nisā'i, Khasā'is, p. 28; al-Hāfiz al-Haithami, Majma` al-Zawā'id, Vol. 9, p. 126. 5
Al-Mufīd, p. 24.
6
Ibn Abul-Hadīd, Sharh Nahjul-Balāgha, Vol. 2, pp. 546-460; Muntakhab Sharh Nahjul-Balāgha, Vol. 6, pp. 315-331. 7
His name is `Izz al-Dīn `Abū Hamīd `Abd al-Hamīd son of Hibat-Allāh ibn Abi al-Hadīd al-Mutazilī al-Madā'ini لبواحامداعزالذدیناعبدلذحمیدابنالبیالذ ُحسینا بر ا ا بنادمحمابنادمحمابنالذ ُحسینابنالبیالذ َحدِیدالذ َمدلئنیالذمعتزذری. He was born on Sunday, the first of Thul-Hijja, 586 A.H./December 30, 1190 in Ctesiphon, or al-Madā'in, now called Salmān Pak, sacred Salmān, a reference to Salmān al-Farisi who is buried in a shrine there. Al-Madā'in is located south of Baghdad, Iraq. He died in June of 1258. He was a renown Shafi'i Mu`tazili scholar of his time and a recognized writer who studied under the tutelage of Abul-Khayr Musaddiq ibn
hostility saying, حتةى إنهة،«ق ك مأ صنف ف السمر واألخب ا أن ع ئش ك نت مأ أشةد النة س علةى عثمة ن هةذا: وك نةت تقةو للةداخلمأ إلمهة، فنصبت فة منزلهة،)أخرجت ثوب ا مأ ثم ب اسو هللا (ص .» وعثم ن قد أبلى سنت، ثوب اسو هللا (ص) لم يب Everyone who wrote biographies and chronicles has said that `Ā'isha was the most hostile person towards Othmān, so much so that she took out one of the garments of the Messenger of Allāh which she set up at her house. She used to say to everyone who entered her house, 'This is the garment of the Messenger of Allāh ; it is yet to wear out, whereas Othmān has already worn out his Sunnah." 8 She used to do and say the same as she walked in Medīna's markets, carrying the shirt, as we are told on p. 22, Vol. 20 of Sharh Nahjul-Balāgha. Also, historians tell us that she used to say, " أقتلةوا نعةث ا فقةد كفةرKill Na`thal for he has committed apostasy," thus likening Othmān to a Jew from Yemen who was famous for his shabby appearance, long and uncouth beard. This statement by `Ā'isha is recorded on p. 477, Vol. 3, of al-Tabari's Tārīkh and in many other references such as: on p. 206, Vol. 3, of Al-Kamil fil Tārīkh of Ibn al-Athīr and p. 421, Vol. 2, of Kitāb al-Futūh of "Abū Muhammed" Ahmed ibn A`tham al-Kūfi (926-927 A.D. – 320 A.H.) and others. While performing the `umra rituals in Mecca, `Ā'isha kept repeating this slogan, instigating people against Othmān. HATRED OF `Ā'ISHA TOWARDS ABU HURAYRA Our Sunni brethren venerate Abū Hurayra, the man of the kitten, imploring the Almighty's mercy on him whenever they mention his name either not knowing or deliberately hiding the fact that this man was a professional forger of hadith who would custom design hadith just for a meal. Before we tell the reader about the hatred towards him harbored by Ā'isha, we would like to introduce him to this man who has scored the lion's share in distorting the Sunnah of the Messenger of Allāh : In the year 7 A.H./629 A.D., a young and very poor man from the Daws tribe of southern Arabia (Yemen) named Abū Hurayra met the Prophet immediately after the battle of Khaybar and embraced Islam. He is well Sabib al-Wāsiti (d. 605 A.H.). He is known for his commentary on NahjulBalāgha which he titled Sharh Nahjul-Balāgha شوحانهجالذبالغة. 8
Ibn Abul-Hadīd, Sharh Nahjul-Balāgha, Vol. 6, p. 215.
known in history as “Abū Hurayra", fellow of the kitten, after a kitten to which he was very much attached. His name shone neither during the lifetime of the Prophet nor of the four "righteous caliphs" but during the un-Islamic reign of terror of the Umayyads which lasted from 661 to 750 A.D. It was then that the Islamic world witnessed an astronomical number of “traditions” which were attributed, through this same Abū Hurayra, to the Prophet of Islam . Since these traditions, known collectively as hadīth, constitute one of the two sources of the Islamic legislative system, the Sharī`a, it is very important to shed light on the life and character of this man. Abū Hurayra is supposed to have quoted the Prophet as saying, “Allāh has trusted three persons for His revelation: Myself, Gabriel and Mu`āwiyah.” Notice the order! We wonder what Allāh was doing for the revelation when Mu`āwiyah was in the camp of the infidels. This quotation is cited by Ibn `As¡kir, Ibn `Uday, Muhammed ibn `Ā’ith, Muhammed ibn Abd al-Samarqandi, Muhammed ibn Mubarak al-Suri and al-Khateeb al-Baghdadi9. They all quote Abū Hurayra as saying, أن و جبرائم و مع وي: ان هللا ائتمأ على وحم ث ث: سمعت اسو هللا يقو Imagine! He even puts his name before that of archangel Gabriel! Astaghfirullāh! According to al-Khateeb al-Baghdadi, Abū Hurayra claimed, خذ هذا السهم حتى تلق ن ب ف الجن: ن و النب مع وي سهم فق “The Prophet gave Mu`āwiyah an arrow then said to him, ‘Take this arrow until we meet in Paradise.’” What a lucky arrow to enter Paradise! Let us stop here to discuss this man, Abū Hurayra, who may have had the lion’s share in distorting the Prophet’s Sunnah especially when we come to know that he was quoted by a host of tabi’īn who in turn are quoted by hundreds others who in turn are quoted by thousands others..., and so on. This is why his name is in the forefront of narrators of hadīth. It is of utmost importance to expose the facts relevant to Abū Hurayra so 9
I wrote a paper once, which became quite popular, about al-Khateeb alBaghdadi and his famous work, Tārīkh Baghdad (history of Baghdad). It is posted on my page on this web site: www.academia.edu. It has been read by a large number of university professors, graduate students, researchers, writers, authors and others.
that Muslims may be cautious whenever they come across a tradition narrated by him or attributed to him which, all in all, reached the astronomical figure of 5,374 “traditions, " that is, more “traditions” narrated by anyone in Islamic history... This figure is questioned not only due to the short period during which he saw the Prophet but also due to the fact that Abū Hurayra did not know how to read and write, and although he spent no more than three years in the company of the Prophet , that is to say, on and off, whenever such company did not involve any danger to his life. This fact is supported by the renown compiler alBukhari, the most famous compiler of hadīth, who endorses no more than 93 of these thousands of ahadith! Muslim, another compiler of ahādīth, endorses only 89 of Abū Hurayra’s alleged ahādīth. The reader can easily conclude that this figure of 5,374 “traditions” is quite unrealistic when he comes to know that Abū Bakr, friend of the Prophet since childhood and one of the earliest converts to Islam, narrated no more than 142 traditions. Omar ibn al-Khattāb narrated no more than 537 traditions. `Othmān ibn `Affān narrated no more than 146 traditions. And Ali , the man who was raised by the Prophet and who was always with him, following him like his shadow for 32 years, and whose memory and integrity nobody at all can question, narrated no more than 586 traditions. All these men, especially Ali and Abū Bakr, spent many years of their lives in the company of the Prophet and did not hide when their lives were in jeopardy, as is the case with Abū Hurayra, yet they did not narrate except a tiny fraction of the number of “traditions, " many of which cannot be accepted by logic and commonsense, narrated by or attributed to Abū Hurayra. These facts and figures are stated in the famous classic reference titled Siyar A`lām an-Nubalā’ سةمر أعة النةب ءby al-Thahbi. This is why it is so important to discuss this man and expose the factories of falsification of hadīth established by his benefactors, the Umayyads, descendants and supporters of Abū Sufyān, then his son Mu`āwiyah, then his son Yazīd, all of whom were outright hypocrites and had absolutely nothing to do with Islam. There is no agreement about what Abū Hurayra’s name was, nor when he was born or when he died. Yet his name is said to be `Omayr ibn `Āmir ibn Abd Thish-Shar¢ ibn Tareef, of the Yemenite tribe of Daws ibn `Adnān1. His mother's name is Umaima daughter of Safeeh ibn al-Hārith 1
According to al-Munjid fil lugha wal a`lam لذمنجردايراالذة رةاجالمعرال, however, Abū Hurayra's name is recorded as Abd al-Rahmān ibn Sakhr al-Azdi, and that he died in 59 A.H./678 A.D. The same reference indicates that this man spent
ibn Shabi ibn Abū Sa`b, also of the Daws tribe. His date of birth is unknown, but he is said to have died in 57, 58, or 59 A.H. which correspond to 676, 677 and 678 A.D., and that he had lived to be 78. This would put the date of his birth at 677, 678 or 679 A.D. Some say that his name was Abdul-Rahmān ibn Sakhr al-Azdi. He accepted Islam in 7 A.H./628-9 A.D. immediately after the Battle of Khaybar, and he was then more than thirty years old. He was one of those indigent Muslims who had no house to live in, so they were lodged at the Suffa, a row of rooms adjacent to the Prophet’s Mosque in Medīna. These residents used to receive the charity doled out to them by other Muslims. He used to see the Prophet mostly when it was time to eat. He missed most of the battles in defense of Islam waged after that date although he was young and healthy and capable of serving in the army. What is the meaning of his kunya “Abū Hurayra”, man of the kitten? Ibn Qutaybah al-Dainūri quotes Abū Hurayra on p. 93 of his book titled AlMa’¡rif المع افas saying, … و كنمت بأب هريرة بهرة ص مرة كنت ألع به “… and I was called `Abū Hurayra’ because of a small kitten I used to play with.” In his Tabaqāt book, Ibn Sa`d quotes Abū Hurayra as saying, فة ذا أصةبحت، فكنت اذا ك ن اللم وفعته فة شةجرة،كنت أاعى غنم ا و ك نت ل هرة ص مرة فكنون أب هريرة، أخذته فلعبت به “I used to tend to a herd, and I had a small kitten. When it was night time, I would place her on a tree. When it was morning, I would take her and play with her, so I was called `Abū Hurayra’ [man of the kitten].” The Umayyads found in Abū Hurayra the right man to fabricate as many “traditions” as they needed to support their un-Islamic practices then attribute them to the Prophet , hence the existence of such a huge number of traditions filling the books of the Sunnah. The Umayyads rewarded Abū Hurayra very generously. When he came from Yemen to “a long time” in the company of the Prophet, which is not true at all; he accompanied the Prophet from time to time for less than three years. The Publisher of this Munjid, namely Dar al-Mashriq of Beirut, Lebanon, is sponsored by the Catholic Press of Beirut. Undoubtedly, the information about Abū Hurayra in this Arabic-Arabic dictionary must have been furnished by Sunnis who try their best to elevate the status of Abū Hurayra even at the risk of sacrificing historical facts.
Hijāz, Abū Hurayra had only one single piece of striped cloth to cover his private parts. When Mu`āwiyah employed Abū Hurayra to work in the factories producing custom-designed “traditions, " he rewarded him by appointing him as the governor of Medīna. He also married him off to a lady of prestige for whom Abū Hurayra used to work as a servant and built him Al-Aqeeq Mansion. Who was that lady? She was Bisra daughter of Ghazw¡n ibn Jābiribn Wahab of Banū M¡zin, sister of emir (provincial governor) Utbah ibn Ghazw¡n, an ally of Banū Abd Shams, the man who was appointed by Omar ibn al-Khattāb as governor of Basra. Utbah ibn Ghazw¡n عتبة بةأ غةزوانwas a famous sahābi and a hero of Islam, and he died during the time of Omar ibn alKhattāb. Then Mu`āwiyah married Abū Hurayra off to Utbah’s sister, Bisra, a number of years after the death of her famous brother. Abū Hurayra used to work for Bisra as a servant. Ibn Hajar al-Asqalāni mentions Bisra in the first section of his famous work Al-Is¡ba fi Akhb¡r al-Sahāba االصة ب فة أخبة ا الصةح بwhich is one of my library's references. Al-Asqalāni says the following about her, و ك نت قد استأجرت ف العهد النبوي ثةم تزوجهة بعةد ذلةك لمة كة ن مةروان يسةتالف فة امةرة المدين على عهد مع وي “She used to let him work for her during the time of the Prophet, then he married her after that when Marwān [ibn al-Hakam] used to let him be in charge of Medīna during the time of Mu`āwiyah.” In his Tabaqāt, Ibn Sa`d quotes Abū Hurayra as saying the following about his wife, Bisra, و، فك نت تكلفن أن أاك ق ئم... أكريت نفس مأ ابن غزوان على بع بطن و عقب اجل !! فكلفته أن ترك ق ئم و أن تواا ح فم،أواا ح فم ؛ فلم ك ن بعد ذلك زوجنمه هللا “I placed myself at the service of the daughter of Ghazw¡n in exchange for food for my stomach and for something to wear on my feet… She used to order me to ride while serving her (on foot) and to approach her barefoot in order to serve her. After that, Allāh made her my wife, so I ordered her to ride as she served me and to approach me barefoot!!” Thus, Abū Hurayra “got even” with the unfortunate lady! Abū Hurayra found himself during the Umayyads’ reign of terror and oppression a man of wealth and influence, owning slaves and having servants. Prior to that, Omar ibn al-Khattāb appointed him as governor of Bahrain for about two years during which Abū Hurayra amassed a huge wealth, so much so that people complained about him to Omar who called him to account for it. Finding his excuse too petty to accept, Omar
deposed him. Omar also questioned him about the unrealistically abundant traditions which he was attributing to the Prophet , hitting him with his cane, reprimanding him for forging traditions and even threatening to expel him from the Muslim lands. All these details and more can be reviewed in famous references such as: Al-Riy¡dh alNadhira الري ض النضرةby al-Tabari, in Vol. 4 of the original Arabic text of al-Bukhari’s Sahīh, where the author quotes Abū Hurayra talking about himself, in Abū Hurayra book by the Egyptian scholar Mahmoud Abū Rayyah, in سةمر أعة النةب ءSiyar A’l¡m an-Nubalā’ by al-Thahbi, in شةرح نهج الب غSharh Nahjul-Balāghaby Ibn Abul-Hadeed, in البداي و النه يAlBidāya wal Nihāya by Ibn Katheer, in ببق ت الفقه ءTabaqāt al-Fuqahā' by Ibn Sa`d (also famous as Tabaqāt Ibn Sa'd), in تةأاي األمةم و الملةوكTārīkh al-Umam wal Muluk by al-Tabari, in تة اي الالفة ءTārīkh al-Khulafa by alSayyūti, in فت الب ايFath al-Bari by Ibn Hajar al-Asqalāni, in المستداكAlMustadrak by al-H¡kim, and in numerous other references. Yet some Muslims label Abū Hurayra as “Islam’s narrator, " propagating for his fabrications without first studying them in the light of the Qur’ān and going as far as invoking the Almighty to be pleased with him.... Abdullāh ibn Omar (ibn al-Khattāb) claimed that the Prophet said, “You will see greed after me and things with which you will disagree.” People, he went on, asked, “O Messenger of Allāh! What do you order us to do then?” The Prophet, Abdullāh continued, said, “Give the governor what is his and plead to Allāh for yours.” Islam, true Islam, never condones toleration of unjust rulers, that would be slavery. Another fabricated tradition is also narrated by Abdullāh ibn Omar who quotes the Prophet supposedly saying, “Put up with whatever conduct you do not like of your rulers because if you abandon the جم عةJam¡`a (group) even the distance of one foot then die, you will die as unbelievers.” Surely many despots ruling the Muslim world nowadays can appreciate such “traditions” and will not hesitate to publicize for them and be generous to those who promote them; they would give them generous salaries and build them mansions, appointing them as judges and officials in charge of issuing binding religious verdicts... Such fabricated “traditions” are not only in total contrast with the Qur’ānand the true Sunnah as well as with other verified traditions, they invite the Muslims to be the slaves of their rulers. This is exactly what Mu`āwiyah wanted, and this is exactly what so-called “Muslim” rulers like him want in our day and time... Unfortunately for the Muslims and fortunately for their enemies, there are many “Muslim” rulers like this Mu`āwiyah, the Wahhabi rulers of Saudi Arabia are one example. This is why there is poverty, ignorance, dictatorship, injustice, oppression and subjugation to the enemies of Islam throughout the Muslim world nowadays.
When Abū Hurayra came to the Prophet , he was young and healthy and, hence, capable of enlisting in the Prophet's army. But he preferred to be lodged together with the Muslim destitute at the Suffa referred to above. Most of the time which Abū Hurayra spent with the Prophet was during the lunches or dinners the Prophet hosted for those destitute. Abū Hurayra himself admitted more than once that he remained close to the Prophet so he could get a free meal. Another person who used to shower the destitute of the Suffa with his generosity was Ja`far ibn Abū Tālib (588 - 629 A.D.), the Prophet's cousin and a brother of Ali ibn Abū Tālib . He was, for this reason, called “Abul Masakeen”, father of the destitute. This is why Abū Hurayra used to regard Ja`far as the most generous person next only to the Prophet . When the Prophet mandated military service for all able men in the Mu'ta expedition, Ja`far ibn Abū Tālib did not hesitate to respond to the Prophet's call, but Abū Hurayra, who considered Ja`far as his patron, preferred not to participate, thus going against the order of the Prophet . History records the names of those who did likewise. In 21 A.H./642 A.D., during the caliphate of Omar ibn al-Khattāb, Abū Hurayra was made governor of Bahrain. After two years, he was deposed because of a scandal related to his amassing a huge wealth. The details of that scandal are recorded in the books of Ibn Abd Rabbih, the Mu`tazilite writer, and in Ibn al-Atheer's famous classic book Al-`Iqd al-Fareed. A summary of that incident runs as follows: When Abū Hurayra was brought to him, Omar said to him: “I have come to know that when I made you governor of Bahrain, you did not even have shoes to wear, but I am now told that you have purchased horses for one thousand and six hundred dinars.” Abū Hurayra said, “I had horses which have multiplied, and I received some as gifts.” Omar then said, “I would give you only your salary. This (amount) is a lot more than that (more than your salary for both years). Pay the balance back to baytulmāl (the Muslim state treasury)!” Abū Hurayra said, “This money is not yours.” Omar said, “By Allāh! I would bruise your back!” Saying this, Omar whipped Abū Hurayra till the latter bled. Then Omar thundered: “Now bring the money back!” Abū Hurayra replied: “I am to account for it before Allāh.” Omar said, “This could be so only if you had taken it rightfully and had paid it back obediently. I shall throw you back to your mother as though you were dung so that she would use you to graze donkeys.” Some sources say that Omar ibn al-Khattāb was able to extract ten thousand gold dinar pieces from Abū Hurayra which were deposited
back at baytul-māl. Even before becoming caliph, Omar ibn al-Khattāb was fully aware of what type of person Abū Hurayra was, and he knew that the man did not enjoy any respect among the Prophet’s sahāba. In his Musnad, Musaddad narrates through Khālid ibn Yahya who quotes his father quoting Abū Hurayra himself as saying that Omar once reprimanded him on hearing that he was narrating incredibly too many traditions and attributing them to the Prophet . He rebuked him once and said, لتتركأ الحديث عأ اسو هللا أو أللحقنك بأاض اوس أو بأاض القراة "You shall have to leave alone quoting the Messenger of Allāh or else I shall send you back to the Daws land or to the land of apes.” This same quotation is cited by Ibn Asākir and is hadīth No. 4885, p. 239, Vol. 5 of Kanzul-Ummal of al-Muttaqi al-Hindi. The reader ought to remember that even before becoming caliph, Omar ibn al-Khattāb was a man of power and prestige, let alone being the Prophet’s father-in-law; so, his word carried weight even then. Omar had little or no toleration for people who abused the Prophet’s hadīth, so much so that on p. 34, Vol. 1, of his Sahīh book, Muslim tells us that Omar once hit Abū Hurayra during the lifetime of the Prophet so hard, causing the man to fall on his rear end. Here are Muslim’s exact words as they exist in his famous Sahīh book which is one of the main 6 books of traditions: ان (عمر) فرب على عهد النب فرب خر به ألست As for Ali ibn Abū Tālib , he came to know that Abū Hurayra used to say, “My friend (meaning the Messenger of Allāh) talked to me, " or “I saw my friend, " so he said to him, “ متةى كة ن النبة خلملةك ية أبة هريةرةWhen did the Prophet ever be your friend, O Abū Hurayra?!” as we read on p. 52 of Ibn Qutaybah’s work تأوية ماتلةف األح ايةثTa’weel Mukhtalaf alAhādīth. According to the sequence employed by Ibn Sa`d in his Tabaqat, Abū Hurayra ranks in the ninth or tenth class of narrators of hadīth. He came to the Messenger of Allāh near the end of the seventh Hijri year. Hence, historians say that he accompanied the Prophet for no more than three years1 according to the best estimates, while other historians 1
Al-Bukhari, Sahīh, Vol. 4, p. 175, where the author quotes Abū Hurayra talking about himself in a chapter dealing with the characteristics of Prophethood.
say it was no more than two years if we take into consideration the fact that the Prophet sent him to accompany Ibn al-Hadhrami to Bahrain, then the Messenger of Allāh died while the man was still in Bahrain.10 Abū Hurayra was not known for his jihad or valor, nor was he among those who were regarded as brilliant thinkers, nor among the jurists who knew the Qur’ān by heart, nor did he even know how to read and write... Yet the man of the kitten became famous for the abundance of ahādīth which he used to narrate about the Messenger of Allāh . This fact attracted the attention of verifiers of hadīth, especially since he had not remained in the company of the Prophet for any length of time and to the fact that he narrated traditions regarding battles in which he never participated. Some verifiers of hadīth gathered all what was narrated by the "righteous caliphs" as well as by the ten men given the glad tidings of going to Paradise, according to Sunnis, in addition to what the Mothers of the Faithful and the purified Ahl al-Bayt , and they did not total one tenth of what Abū Hurayra had narrated all alone. Then fingers were pointed at Abū Hurayra charging him of telling lies, fabricating and forging hadīth. Some went as far as labeling him as the first narrator in the history of Islam thus charged. Although he is thus labeled by some Muslim narrators, he is surrounded with a great deal of respect. Sunnis totally rely on him, even go as far as saying “Radhiya Allhu `anhu”, Allāh is pleased with him, whenever they mention his name. Some of them may even regard him as being more knowledgeable than Ali due to one particular tradition which he narrates about himself. In it, he says, “I said, `O Messenger of Allāh! I hear a great deal of your hadīth which I have been forgetting!' The Prophet said, `Stretch your mantle! I had created the heavens, the earth, and all creation in seven days.’” When Omar heard about it, he called him in and asked him to repeat that hadīth. Having heard him repeating it, Omar beat him then said to him, “How so when Allāh Himself says it was created in six days, 10
I have excerpted some paragraphs for this text from my own translation of Mu¦ammed al-Tijani al-Samawi's book Shi`as are the Ahl al-Sunnah (New York: Vantage Press, 1996), pp. 207-215. This book has recently been published by Authorhouse of Bloomington, Indiana, U.S.A. and carries these ISBNs: ISBN 978-1-4918-4368-0 (sc) (soft cover edition); ISBN 978-1-49184366-6 (hc) (hard cover edition) and ISBN: 978-1-4918-4367-3 (e) (electronic edition) and you can order your copy of it online directly from its Publisher: www.authorhouse.com or from its global marketer: www.amazon.com.
while you yourself now say it was done in seven?!” Abū Hurayra said, “Maybe I heard it from Ka`b al-Ahbar كعة األحبة ا...” Omar said, “Since you cannot distinguish between the Prophet's ahādīth and what Ka`b alAhbar says, you must not narrate anything at all.”1 The oath of allegiance to Ali as the Commander of the Faithful was sworn in the month of Thul-Hijja of 35 A.H./May 656 A.D. following the Muslims' insistence and despite his reluctance. It was the consensus of the Ansār and the Muhājirūn that he should succeed Othmān as the caliph. Each of Talhah and al-Zubayr during that period hoped to be the caliph as we read in two sermons in Nahjul-Balāgha delivered by Imām Ali . They both hoped to be at least provincial governors of some Islamic countries. According to historian Ibn Qutaybah, "Al-Zubayr and Talhah went to Ali after the oath swearing ceremony and said, 'Do you know on what condition have we sworn the oath of allegiance to you, O Commander of the Faithful?' Ali said, 'Yes, on listening to me and obeying me…' They said, 'No, we have sworn it to be your partners in the matter.' Ali said, 'No, but you are partners in making statements, straightforwardness and assistance.' Al-Zubayr did not doubt that he would be awarded the post of provincial governor of Iraq and Talha of Yemen. When it became obvious to them that Ali would not appoint them as governors, they manifested their complaints against him."11 HATRED OF `Ā’ISHA TOWARDS ABŪ HURAYRA `Ā’isha testified to Abū Hurayra being a liar several times in reference to many ahādīth which he used to attribute to the Messenger of Allāh . For example, she resented something which he had once, so she asked him, هة سةمعت اال مة سةمعن و اأيةت اال مة
م هذه األح ايث الت تبل ن أنك تحدث به عةأ النبة اأين
"What are all these ahādīth which reach us and which you tell people that the Prophet said them? Have you heard anything which we did not hear, or have you seen anything which we did not see?” In a rude and impolite 1
Refer to the book titled Abū Hurayra by the Egyptian author Mahmoud Abū Rayyah. 11
Ibn Qutaybah, `Uyūn al-Akhbār, Vol. 1, pp. 51-52; al-Tabari, Tārīkh, Vol. 4, pp. 429, 438.
way, Abū Hurayra answered her with these words: ي أم ه! ان ك ن يش لك عأ اسو هللا المرآة و المكحل “Mother! The mirror and the kohl diverted you from the hadīth of the Messenger of Allāh.” This text is stated on p. 509, Vol. 3 of al-Hakim’s Sahīh al-Mustadrak, and al-Thahbi testified to its authenticity, adding that `Ā’isha did not accept Abū Hurayra’s excuse by the token she boycotted him till she died. Marwān ibn al-Hakam, her cousin, interfered and took on himself to verify one hadīth the authenticity of which `Ā’isha questioned. It was then that Abū Hurayra admitted, “I did not hear it from the Messenger of Allāh; rather, I heard it from al-Fadhl ibn al-`Abbās (ibn Abdul-Muttalib),” as we are told on p. 232, Vol. 2 of al-Bukhari’s Sahīh in a chapter dealing with a fasting person who wakes up finding himself in the state of janāba, and also on p. 272, Vol. 1, of Mālik’s Mawta'. It is because of this particular narration that Ibn Qutaybah charged him with lying saying, “Abū Hurayra claimed that al-Fadhl ibn al-`Abbās, who had by then died, testified to the authenticity of that tradition which he attributed to him in order to mislead people into thinking that he had heard it from him.”1 We, followers of the Sunnah of the Prophet as reported by the closest people to him, i.e. his Ahlul-Bayt , refuse to take half of our religion from `Ā'isha or Abū Hurayra or anyone else other than the saints from among the Prophet's immediate family, those who were fought, slaughtered, jailed and poisoned by the same Umayyads to whom `Ā'isha belonged…
1
This is stated in al-Thahbi's book Siyar A`lām al-Nubalā’.
ABŪ HURAYRA LAMENTS THE LOSS OF HIS PURSE, EULOGIZES THE KILLING OF OTHMĀN During those days, when a companion of the Prophet was besieged by the Muslims, Niyar ibn Iyad wanted to talk to Othmān. He went to his mansion. When he peeped through a door opening, he shouted, "O Othmān! For the sake of Allāh give up this caliphate and save the Muslims from this bloodshed." While he was thus engaged, one of Othmān’s men killed him with an arrow, whereupon people were infuriated and shouted that Niyar’s killer should be handed over to them. Othmān said it was not possible that he should hand over his own supporters to them. This stubbornness worked like a fan on fire. In the height of fury, people set fire to his mansion’s gate and started advancing. When Marwān ibn al-Hakam, Sa`īd ibn al-`Ās and al-Mughīrah ibn alAkhnas together with their contingents pounced on the besiegers, the killing and bloodshed started at that gate. People wanted to enter, but they were kept at bay. In the meantime, `Amr ibn Hazm al-Ansāri, whose house was adjacent to Othmān’s mansion, opened his door and shouted for the assailants to advance from that side. Thus, through his house, the besiegers climbed on the roof of Othmān’s mansion and descended down from there, drawing their swords. Only a few scuffles had taken place when all but the people inside Othmān’s mansion, his well-wishers and Banū Umayyah, ran away in the streets of Medīna. A few men hid in the house of Umm Habība daughter of Abū Sufyān, sister of Mu`āwiyah. The rest were killed with Othmān as the latter kept defending himself to the last breath. In order to verify the accuracy and authenticity of this rather lengthy account, the reader is referred to these well-known sources: Ibn Sa`d, Al-Tabaqāt, Vol. 3, Part 1, pp. 50-58; al-Tabari, Tārīkh, Vol. 1, pp. 2998-3025; Ibn al-Athīr, Al-Kāmil, Vol. 3, pp. 167-180 and Ibn AbulHadīd, Sharh Nahjul-Balāgha, Vol. 2, pp. 144-161. At Othmān's killing, several poets composed eulogies. One of them, a beneficiary of the Umayyads, was Abū Hurayra. A couplet from the elegy composed by Abū Hurayra is summed up thus: Today people have only one grief, but I have two: Loss of my money purse and the killing of Othmān, too. See in what order of importance Abū Hurayra lists his losses! After observing these events, the status of Amīr al-Mu’minīn became clear, that is, he was neither supporting the group that was instigating Othmān’s killing nor could he be included among those who stood to support him. Some sources, such as Taha Hussain’s famous book Al-
Fitna Al-Kubra (the greater sedition), indicate that Commander of the Faithful Ali sent both of his sons, al-Hassan and al-Hussain , to defend Othmān as he was under siege, and that in the melee, al-Hassan received a wound on his forehead inflicted by a sword’s blow. Also, Ali instructed his Banū Hāshim relatives to smuggle water and food to Othmān because none of these rations was allowed to enter Othmān’s opulent mansion. Rather, when he saw that what was said was not acted on, he kept himself aloof. From among the people who had raised their hands from supporting Othmān, `Ā'isha was one. According to the popular versions (which are not right), the then living persons out of the "al-`ashra al-mubashara لذعشوةا لذمبشروة," the ten persons who allegedly were pre-informed by the Prophet that they would be admitted into Paradise, those who took part in the shūra (consultative committee formed for the purpose of getting Othmān selected for the office of caliph), there were the Ansār, original Muhājirūn, people who took part in the battle of Badr and other conspicuous and dignified individuals. On the side (in support of Othmān), there were only a few slaves of the caliph and some individuals from Banū Umayyah. If people like Marwān and Sa`īd ibn al-`Ās cannot be given precedence over the original Muhājirūn, their deeds, too, cannot be given precedence over the deeds of the latter. Again, if ijma` (consensus) is not meant for particular occasions. . ., it is only then that it will be difficult to question this overwhelming unanimity of the companions’ opinion (against Othmān and his policies).