First Narrator Accused in Islam:
Ibn Qutaybah, in Ta'wil mukhtalif al-hadith, said: "When Abu Hurayrah reported that abundance of traditions the similar of which none among his Companions and the foremost in Islam could never relate, he was accused and his narrations were disapproved by others, saying: How did you hear this alone? who heard it other than you? A'ishah was the severest in
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disapproving his narrations, due to the prolongation of their lives."376
"Among those charging Abu Hurayrah with falsification, were Umar, Uthman and Ali and others. Thus he was truly — as stated by the great Islamic writer Mustafa Sadiq al-Rafi'i377 – the first narrator accused in Islam." "When A'ishah said to him: You relate a hadith that I never heard from the Prophet (S), he gave her an impolite answer (as reported by Ibn Sa'd, al-Bukhari and Ibn Kathir and others) saying: Your attention was kept of him by the mirror and kohl bottle! In another narration (he said): My attention was not kept of him by the kohl bottle and dye, but that was your business"!!
"But he did not wait to witness that she being more knowledgeable than him, and she was not busied with the mirror and kohl bottle. That was when he related the hadith "Whoever enters upon the morning with the state of ritual impurity his fasting is invalid," A'ishah disapproved it of him saying: The Messenger of Allah has sometimes entered upon the dawn with the state of ritual impurity, not because of having a venereal dream, when he would take a ritual bath and keep on his fasting. I sent him someone to ask him to stop relating such a hadith from the Messenger of Allah, when he had no choice but to submit. Then he said: She is verily more knowledgeable than me, and I never heard it from the Prophet, but from al-Fadl ibn al-Abbas. Thus he quoted a dead man deluding people that he heard the hadith from the Messenger of Allah (S), as said by Ibn Qutaybah in Ta'wil mukhtalif al-hadith"378
"Ali (may God be pleased with him) was evil-minded toward him, saying about him: He is verily the biggest liar among people, or he said: The biggest liar among the living creatures against the Messenger of Allah is verily Abu Hurayrah. When he heard him (Abu Hurayrah) saying: "My intimate friend (khalil) told me!", he said to him: When was the Prophet your
376. See p.48.
377. Ta'rikh adab al-Arab, Vol.I, p.278. Refer too to chapter "Companions Critisizing Each Other" in this book. And in Ikhtisar 'ulum al-hadith, p.114, Ibn Hanbal, Abu Bakr al-Hamidi and Abu Bakr al-Sayrafi are reported to have said: The narration of that who falsified and lied in the traditions of the Messenger of Allah can never be accepted, even when he repents and gives up falsity. Al-Sam'ani also said: Whoever lied in one hadith, all his former traditions should be refuted and rejected (al-Nawawi's al-Taqrib, p.14). Ibn Hajar says: The ulama' concurred on cosidering ascription of false hadith to the Messenger of Allah to be a major sin. Moreover al-Shaykh Abu Muhammad al-Juwayni has gone even farther to charge with impiety everyone doing so, the idea to which Abu Bakr ibn al-Arabi inclines.
378. See p.28.
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intimate friend?
When he related the hadith, "Whenever anyone of you gets up of bed, he should wash his hands before placing them in the pot, as none among you knows where has his hand passed the night," A'ishah never approved it saying: What to do with the mortar?379 And when al-Zubayr heard his traditions he said: He said the truth, he lied.380
Abu Hassan al-A'raj is reported to have said: Two men entered upon A'ishah (may God be pleased with her) saying: Abu Hurayrah relates from the Messenger of Allah (S) that he said: "Evil omen verily lies in the woman, mount and house," she felt pity and said: By Him Who sent down the Qur'an upon Abu al-Qasim, whoever relating such a hadith from the Messenger of Allah (upon whom be God's peace and benediction) has verily told a lie. What the Messenger of Allah said being: The pre-Islamic people used to say: Evil omen is verily in the mount, woman and house. Then she cited: "Naught of disaster befalleth in the earth or in yourselves but it is in a Book before We bring it into being...381
Ibn Mas'ud disapproved his saying: "Whoever washes or carries a dead (corpus), he should perform the rite of ablution," using harsh words against him, saying then: O people, do not be contaminated (najis) of your dead.382
Muhammad ibn al-Hasan reported from Abu Hanifah to have said: "I imitate the mufti judges among the Companions like Abu Bakr, Umar, Uthman, Ali and the three Abds, and I never allow to contradict them with my opinion except three persons — in another narration" I imitate all the Sahabah and never permit contradicting them with my opinion except only three persons (Anas ibn Malik and Abu Hurayrah and Samurah ibn Jundab). When being disputed in this regard he said: In regard of Anas, he became disordered
379. The mihras is a huge craved rock that cannot be lifted or moved by men, but they used to fill it with water with which they would cleanse themselves.
380. Al-Bidayah wa al-nihayah, vol.VIII, p.109.
381. Ta'wil mukhtalif al-hadith, pp.126, 127.
382. Jami' bayan al-'ilm, vol.II, p.85.
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in mind at the end of his life, and he used to issue verdicts from his intellect, and I never imitate his intellect. Concerning Abu Hurayrah, he used to narrate whatever reaching his ears without meditating the meaning and without discerning between the abrogating (nasikh) and abrogated (mansukh)."383
Abu Yusuf is reported to have said: I said to Abu Hanifah: Every report reaching me from the Messenger of Allah contradicts our analogy (qiyas), how should we deal with it? He replied: If it is reported by the trustworthy narrators we verily act according to it and abandon opinion.
I said: What is your opinion about narration of Abu Bakr and Umar? He said: How great are they. I said: What about Ali and Uthman? He said: The same is true.
When I began to enumerate the Companions, he said: All the Companions are just except some referring among them to Abu Hurayrah and Anas ibn Malik.384
Ibrahim al-Nakha'i is reported to have said: Our companions used to claim some of the traditions reported by Abu Hurayrah and reporting of al-A'mash from him, but they were never approving of all traditions of Abu Hurayrah!
Al-Thawri reported from Mansur ibn Ibrahim as saying: They (Companions) were observing something in the traditions of the Messenger of Allah, and were never approving of all the traditions of Abu Hurayrah except those describing the paradise or fire, or urging toward a virtuous deed, or forbidding from an evil mentioned in the Qur'an.385
Abu Shamah reported from al-A'mash that he said: Ibrahim was known of correct hadith,386 and whenever hearing any hadith I would come toward him and put it before him. Once a day I brought him some traditions of Abu Salih that he reported from Abu Hurayrah, when he said: Forget about
383. Mukhtasar Kitab al-Mu'ammal of Abu Shamah, pp.31, 32.
384. This is the opinion of Abu Hanifah about him, and we know the truth about him. He was born in the 1st century and came up with the era of Sahabah, and due to his high status he was called al-Imam al-A'zam. He was born in 80 H. and died in 150 H.
385. Al-Bidayah wa al-nihayah, vol. VII, p.109.
386. They used to call him 'Sayrafi al-Hadith'.
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Abu Hurayrah! they (Companions) used to rejecting many of his traditions.
Abu Ja'far al-Iskafi is reported to have said: Our Shaykhs were of the opinion that Abu Hurayrah was fraudulent and of disapproved narration... he was beaten by Umar who said to him: You have been relating so many traditions, and I see you to be falsifying traditions of the Messenger of Allah.387
Ibn al-Athir said: Concerning narration of Abu Hurayrah, there was much suspicion regarding it due to its abundance.388
In al-Ahkam, al-Amudi writes: The Companions disapproved multiplicity of narrations of Abu Hurayrah since with multiplicity one can never be immune against difference and inexactitude with which that whose narration is less can never be inflicted.
One day, the issue of Misrat389 took place in the meeting of al-Rashid regarding which a quarrel erupted among the attendants, who started to produce loud voices, with some of whom arguing with the hadith related by Abu Hurayrah. One of them refuted the hadith saying: Abu Hurayrah is suspected in whatever he narrates, the example of whom was followed by al-Rashid.
His Reporting from Ka'b al-Ahbar:
Ulama’ of hadith state, under the bab "The Companions reporting from the Followers" or "Riwayat al-Akabir 'an al-Asaghir", that Abu Hurayrah, the three Abds, Mu'awiyah and Anas and others used to report from Ka'b al-Ahbar, the Jew who proclaimed Islam delusively, hiding his Jewish belief inside his heart. It seems that Abu Hurayrah was more than other Companions beguiled by him, having confidence in him, and in reporting traditions from him and his (Jew) brothers, as he was more prolific
387. Sharh Nahj al-balaghah, vol. I, p.360.
388. Al-Mathal al-sa'ir, p.81
389. The misrat is the she-camel or cow, from whose udder milk is collected, and withheld for some days without milking for misleading the purchaser of its being so milky. The reason for the Hanafi's refutation to the hadith of Misrat was its being contrary to all their analogies, as they viewed milking as an offence, which should be returned with its like or with its price. And every measure of dates cannot be returned with one of them.
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in relation of hadith. Out of investigation it can be discovered that Ka'b al-Ahbar has imposed his faculty of sagacity upon naivety of Abu Hurayrah so as to seize, and control him, growing him so as to dictate upon him whatever he intended to propagate into Islam; the superstitions and fancies, following in this regard strange means and wonderful methods.
In Tabaqat al-huffaz, al-Dhahabi — under the bab “Tarjumat Abu Hurayrah” — reported that Ka'b said in his regard: I have never met one who had never read the Torah to be having more knowledge of its contents than Abu Hurayrah!!
Thus we come to realize the extent of sagacity of this priest and his artifice against Abu Hurayrah, which is manifest through his biography that shows him to be a man of unawareness and inexperience! As how could Abu Hurayrah be acquainted with what the Torah contained while he never knew about it, and had he known he would have never been able to read it 390 since it was written with the Hebrew language, and he was unable to read his own language — the Arabic as he was illiterate knowing not how to read or write.
The fact that this sagacious pontiff managed to bring Abu Hurayrah under his full control till making him to repeat the same words of this priest rendering them a hadith reported from the Prophet, a portion of which I cite herewith:
Al-Bazzar reported from Abu Hurayrah that the Prophet said: The sun and moon are two bulls in the hell on the Day of Resurrection! Al-Hasan said: What is their guilt? He said : While I relate to you a hadith from the Messenger of Allah how do you daresay : What is their guilt?
The same and very words were uttered by Ka'b as reported by Abu Ya'la al-Mousili that Ka'b said: The sun and moon will be brought on the Day of Resurrection like two barren oxen, and they will be pelted into the Hell in a
390. Al-Bukhari reported from Abu Hurayrah as saying: The people of the Scriptures used to read the Torah with the Hebrew, interpreting it with the Arabic for followers of Islam. Had he been acquainted with the Hebrew he would have said: I was among those who interpreted the Torah.
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way that can be seen by those who worshipped them.391
Al-Hakim in al-Mustadrak, and al-Tabarrani — and his rijal of al-Sahih — reported that Abu Hurayrah said: The Prophet said: Allah permitted me to relate a hadith about a rooster whose legs are on the earth and neck is fixed under the Throne, saying: Glorified are you (O God), how magnificent are You! He said: It will be given the reply, and that is unknown by that who swore with me falsely.
This hadith is related by Ka'b al-Ahbar with its text being thus: Allah has a rooster whose neck is under the Throne and claws at the bottom of the earth ... when it crows the other roosters will crow, saying: Glorified is the Holy One, the Sovereign Lord and the Beneficent, that no god is there other than Him.392
Abu Hurayrah reported that the Messenger of Allah said: The Nile, Sihan, Jihan and Euphratese are the rivers of paradise. The same hadith was reported by Ka'b in this way: Heavens rivers are four that Allah, the Glorified and Mighty, has made on earth: Nile is honey river in paradise, Euphratese is wine river in paradise, Sihan is water river in paradise and Jihan is milk river in paradise.
In his Tafsir, Ibn Kathir said that hadith of Abu Hurayrah on Yujuj and Majuj, whose text as reported by Ahmad from Abu Hurayrah being thus: “Yajuj and Majuj” used to excavate the dam everyday till when they were about to see the sunray, those supervising them said to them: "Go back, you will excavate it tomorrow," then they would return... etc. Ahmad reported this hadith from Ka'b. Ibn Kathir said that Abu Hurayrah may have taken it from Ka'b, as he used to accompany him and relate hadith to him, citing in many places of his Tafsir the traditions that Abu Hurayrah learnt from Ka'b. It is reported in the two Sahihs that Abu Hurayrah narrated that: Allah has created
391. Hayat al-hayawan, p.222.
392. Al-Nuwayri, Nihayat al-arab, vol. X, p.220.
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Adam according to His shape, the same words reported in the first Ishah of the Torah (the Old Testament) as such: Allah created man according to His shape, with His shape He created him.393
When Ka'b mentioned the Prophet's attribute stated in the Torah, Abu Hurayrah said about his attribute: He was neither obscene nor indecent nor clamorous throughout markets. That was the full text of Ka'b's saying as cited before.
Muslim reported from Abu Hurayrah as saying: The Messenger of Allah took me with the hand! and said: Allah created the earth on Saturday, creating on it the mountains on Sunday! the trees on Monday! the misfortune on Tuesday, and light on Wednesday! spreading through it the mounts on Thursday! creating Adam, upon whom be peace, in the afternoon of Friday at the end of creation, at the last hour of Friday, the time from afternoon upto night.
The same hadith was reported too by Ahmad and al-Nasa'i from Abu Hurayrah!!
Al-Bukhari and Ibn Kathir and others said that Abu Hurayrah has received this hadith from Ka'b al-Ahbar as it contradicts the text of the Qur'an which indicates that Allah created the heavens and earth within six days.
What is surprising here is that Abu Hurayrah has declared in this hadith that he heard it from the Prophet (S) and he took him by the hand when he related it to him. I challenge those claiming to have knowledge of the science of hadith in our country, and all of their likes in other countries, to be able to solve this problem.
Indisputably this hadith is of correct chain of transmission according to their rules, and was reported by Muslim in his Sahih without declaring his
393. In another narration of this hadith: His (i.e. Adam) height is 60 cubits. In another one: He has the shape and complexion of the Beneficent (al-Rahman). This hadith was critisized in one of its respects by Ibn Hajar, in his Fath al-Bari, when he said: what raising doubt against this being the old traces of the precedent nations, like the houses of 'Ad and Thamud which indicate that their statures were not that height, to which referred by Abu Hurayrah. Also this hadith was disapproved and denied by Malik.
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hearing it only from the Prophet, but claimed that the Messenger of Allah took him with the hand while he was relating hadith to him. Imams of hadith determined that this hadith was taken from Ka'b al-Ahbar and its being contradictory to the holy Book. Undoubtedly this narration is considered a blatant falsity, and slander against the Messenger of Allah, so what would be the position of that relating it? And shall it be subject to the rule stated in the Messenger's hadith: (Whoever lies against me should occupy his abode in Fire)? Or is there an outlet for the narrator of this hadith by itself? I am really in need for benefiting from their knowledge in this hadith alone which undoubtedly lays bare the truth about Abu Hurayrah's narrations of which extreme precaution should be taken in believing them."
Ka'b al-Ahbar's cunning and exploiting of Abu Hurayrah's naivety and unawareness reached an extent that he was dictating on him the superstitions and misconceptions he desired to spread into Islam. When Abu Hurayrah embarked on relating them he would believe him, so as to confirm these Israeliyyat creating credibility in them inside the minds of Muslims, as if the ahadith being reported from Abu Hurayrah while it was in fact reported by Ka'b al-Ahbar.
Herewith I cite an example with which I conclude my quoting of traditions reported by Abu Hurayrah from the Prophet, which being in fact among the Israeliyyat: Al-Imam Ahmad reported from Abu Hurayrah that the Messenger of Allah said:
Abu Hurayrah could hardly narrate this hadith till Ka'b rushed saying: He said the truth by Him Who sent down the Torah upon Moses and the Qur'an upon Muhammad, if a man rides a jar or a trunk and revolving round the top of that tree, he will never reach it but only when becoming decrepit! The Almighty Allah has planted it by His hand and breathed into it,
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with its branches being for those behind the veils of heavens, and no river is there in heavens but flowing from the root of this tree.
In this way these two collaborate to propagate such kind of superstitions. What raises our wonder is the fact that this report being related by Wahb ibn Munabbih in an odd work, to which can be referred by anyone desiring to.394 Many examples of this kind can be found in the chapter of Israeliyyat.
When he narrated that the Messenger of Allah said: "Verily if the belly of any of you be filled with pus and blood is much better than to be filled with poetry", A'ishah said: He did not learn by heart, rather he (the Prophet) said: "...than to be filled with poetry with which you are satired."395
Memorizing the Two Receptacles:
Al-Bukhari reported from Abu Hurayrah as saying: "I learnt by heart from the Messenger of Allah two receptacles,396 one of which I have already disseminated, while the other if I spread my pharynx would be cut."
This hadith is incongruous with another one reported by the Jama'ah (Sunnis),397 with similar words, from Ali, who when asked: Do you have a (separate) book? said: No, except the Book of Allah or comprehension bestowed to a Muslim man, or what this Sahifah contains.
It is also contradicted with a hadith reported by Abd al-Aziz ibn Rafi' who said: I and Shaddad ibn Ma'qil entered upon Ibn Abbas, to whom Shaddad said: Has the Prophet left (behind) anything? He replied: He left nothing except what is contained between these two covers (Qur'an).
Had there been anything else with which the Prophet(S) would distinguish any of his intimate favorites keeping it from all his other Companions, Ali would verily have been the most entitled among people to
394. Tafsir Ibn Kathir, vol. IV, pp.513,514.
395. Some ignorants have adopted this utterance of Abu Hurayrah as an evidence proving that the Prophet was averse to poetry. This idea spread among the Muslims and non-Muslims, while he (S) used to listen to the poetry, praising it and rewarding for it. Ubay ibn Ka'b reported that the Messenger of Allah said: Some of the poetry is verily wisdom. Abu Dawud reported from him (S) that he said: "From elocution there is got enchantment, and some of ilm is ignorance, and some of poetry is wisdom." In another narration by al-Bukhari in al-Adab al-mufrad, and Abu Dawud and al-Tirmidhi and Ibn Majah: "In poetry wisdoms are found." Then he (S) quoted some poetry of Umayyad ibn Abi al-Salt.
396. In another narration: Jiraban (two wallets), and in another version: three jirabs.
397. Al-Jama'ah means Ahmad and two Shaykhs, and authors of Sunan.
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such a merit. That is due to the fact that Ali was his step-son, cousin, the first to embrace Islam and son-in-law, never separating himself from him whether in travel or presence, accompanying him in all the battles, except Tabuk. When the Prophet made him his deputy over al-Madinah, Ali said to him: Do you leave me behind among the women and boys? The Prophet said to him? Aren't you pleased to have near me the position Aron had near Moses?!! But there would be no prophet after me. (This hadith was reported by al-Bukhari and al-Tirmidhi).
Truly, Ali was the best of all people entitled to such a merit, Hadn't he been so, then it would be given to Abu Bakr or Umar or Abu Ubaydah — the most beloved of his wives to him (the Prophet) after Khadijah, or the wise sedate Umm Salamah, or Ibn Mas'ud to whom the Prophet said: I permit you to raise the curtain and hear my private talk. He kept so close to the Prophet (S) that people counted him to be one of his (S) household, and he came to be known among all the Companions with the epithet "Sahib al-Sawad wa al-Wisad", that was never given to any other Companion.
Those were the most entitled people to be distinguished by the Prophet with that which he didn't like to disclose to any other Companion, had there been any secret he intended to confide to any of his intimate favorites.
And who was that Abu Hurayrah to deserve to be confided by the Prophet with a thing that he distinguished him with alone, keeping and hiding it from his bosom friends and beloved and nearest people to him?!
In fact he neither had any merit to bring him near to the Prophet nor counted, after the demise of the Messenger, among any of the classes of Companions,398 nor he was among the early foremost (in Islam) nor among the Immigrants (Muhajirun) or Helpers (Ansar), nor among those who strove with their wealth or their lives,399 nor among the poets who defended the
398. They divided the Companions, in respect of their merit and honour, into twelve classes, in any of which we couldn't find him (Abu Hurayrah)! Who are :(1) The first outstrippers who embraced Islam in Makkah. (2) Those who attended Dar al-Nadwah. (3) Immmigrants to Abyssinia. (4) Those who attended the First Aqabah. (5) Those who attended the Second Aqabah (swearing allegiance to the Prophet) (6) First immigrants who joined the Prophet at Quba before he entered al-Madinah (7) Those who participated in Battle of Badr. (8) Immigrants in the period between (Battle of) Badr and (Treat of) al-Hudaybiyyah. (9) Those who attended the bay'ah of Ridwan. (10) Those who migrated during the period between the Hudaybiyyah and conquest of Makkah. (11) Those who embraced Islam at conquest of Makkah. (12) Lads and children who saw the Messenger of Allah on the day of conquest and in time of Hijjat al-Wada', and we can count him among this class of lads (al-Rawd al-basim, of al-Wazir al-Yamani, vol. I, pp.69,70.
399. It is established in history that he fled the Battle of Mu'tah, and when he was reproached with this he couldn't find any answer.
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Prophet (against his opponents), nor among the muftis (those giving verdicts), nor among the reciters (qurra') who memorized the Qur'an, nor of those regarding whose merit a hadith from the Messenger was reported.400 And all that was known about him is that he was one of Ahl al-Siffah, no more no less!
Abu Hurayrah Follows the Umayyads:
From the biography of Abu Hurayrah revealed before, it became clear that his company to the Prophet was only for satiating his belly as he himself stated recurringly, saying that he took al-Siffah as his shelter due to his poverty, eating in it like all its people, or eating in the house of the Prophet or with any of his companions. A person with such a state should undoubtedly be among the common companions who having neither status nor weight. He kept on such case during the lifetime of the Prophet (S) and rule of Abu Bakr and Umar, then during the era of Uthman, he began to show himself after choosing seclusion, and appear before people after being hidden.
When the war broke out between Ali and Mu'awiyah, or in other words when struggle erupted publicly between the Umayyads and Hashimites,401 after being out of sight during the era of the Prophet and his two successors Abu Bakr and Umar, and Muslims were divided into several groups and sects, Abu Hurayrah tilted toward the side suiting his temper and agreeing with his self constitution and desire. And that was the side of Mu'awiyah which possessed all means of power, opulence, wealth, and ease that were not owned by the side of Ali that had nothing except poverty, starvation and asceticism. It is verily not strange for that who grew up and lived the same life and condition of Abu Hurayrah to shun the path leading toward Ali, and tread the course leading to Mu'awiyah in order to satiate his
400. Al-Bukhari and others have reported numerous traditions on honour of a large group of notable Sahabah, among whom the name of Abu Hurayrah is not seen.
401. Refer to my book on Abu Hurayrah, in which you can find a separate chapter titled "How the Umayyad State was Established?"
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gluttony from different sorts of his appetising foods, attaining his desire of his (Mu'awiyah's) gifts and splendour grants.
While indigence and hunger of Abu Hurayrah reaching a degree that he falls unconscious,402 with people placing their feet on his neck! Would it be possible for him to forsake the Umayyad State with its broad domain and tasty foods, and turn toward Ali the poor ascetic man whose food was only cured meant? Such a behaviour is verily rejected by the human natural dispositions, and never agreeing with self instincts! except only those protected by the Lord, who being very few in number.
The Umayyads, recognizing his good action for them and appreciating his loyalty to them, showered him with their favours and extended to him their support and presents! Consequently, in a short time, his condition turned from distress into ease, from hardship into comfort, and from poverty into opulence. Besides, after he used to cover his body with a ragged garment,403 he began to put on clothes of tissue of silk and wool, and stretched linen.404
The first consideration made by the Umayyads toward Abu Hurayrah as a reward for his support to them, was appointing him a ruler over al-Madinah by Bisr ibn Arta'ah, after being delegated by Mu'awiyah to the people of Hijaz violating their rights and looting their and their descendants' properties. Further, Marwan used to depute him as a governor over al-Madinah. Then they increased in their generosity and abundant grants, building him a palace at Aqiq with granting him a land (as a fief) in Aqiq and Dhu al-Hulayfah. Being unsatisfied with all this, they even gave him in marriage Bisrah bint Ghazwan, the sister of the Emir Utbah ibn Ghazwan, whom he used to serve during the days of his destitution and poverty in return for filling his belly.405
402. The words uttered by Abu Hurayrah, as reported by al-Bukhari, were: I was falling down between the minbar of the Messenger of Allah and room of A'ishah, swooned, when people would come and put their feet on my neck, thinking me to be lunatic while I was not foolish, but what I was feeling being only hunger.
403. In al-Hilyah, it is reported that he said: I have taken off a cloak of my back adn spread it before him (S), when I witnessed, the lices creeping on it. He used to fasten this cloak to his neck, and when it would reach his two legs he would gather it so as not to let his private parts appear to the seer.
404. In Tabaqat Ibn Sa'd it is reported that Abu Hurayrah used to wear cloths ade of tissues of silk and wool, and teak embroided with pure silk. Al-Bukhari reported that he used to put on the combed linen.
405. What indicating that Abu Hurayrah remained poor and destitute till the last days of caliphate of Umar, can be learned from the fact that when Umar summoned him from al-Bukhari, after committing wrongs necessitating his deposing from its governship which he undertook in 21 H, he said to him: Do you know that from the time I appointed you as a governor on al-Bahrayn and you be without sandals!!
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His vainglory and ostentation made him feel joyous, with his origin and descent making him transgress the boundaries of etiquette and veneration with this noble lady. This fact was indicated, after this marriage of which he never dreamt, when he was saying "I was a servant for Bisrah bint Ghazwan in return for satiating my belly, in a way that when she got on (the camel) I would lead the mount, and when she alighted I would serve her, while at the time being I get on and on my alighting (from the horse) she would serve me!".. and on reaching a plain land she would get down saying: I will never remain here till you make me a porridge! Here I am, whenever coming to any side of her place I would say to her: I will never stay here unless you make me a porridge!
Ibn Sa'd reported that he (Abu Hurayrah) said: I gave myself on hire for the daughter of Ghazwan in return for feeding my belly and for heel of my leg, and she used to task me with mounting the horse standing and come in barefooted. After that Allah gave her in marriage to me, when I imposed upon her to mount (the horse) standing and come in barefooted.406
The favour Abu Hurayrah did for Mu'awiyah was not through striving (Jihad) with his sword or wealth, but was striving with traditions he disseminated among Muslims with the only aim being to disappoint supporters of Ali and defame him, making people deny and repudiate him, and extolling Mu'awiyah and his government. Among what he narrated were some traditions in regard of honour and merit of Uthman and Mu'awiyah and their likes who having kinship relation to Abu al-`As household and the Ummayads as a whole.
Al-Bayhaqi reported that when Abu Hurayrah entered the house of Uthman at the time of being besieged, he asked permission to speak. When he permitted him, he said: I heard the Messenger of Allah saying: You will verily
406. Do you see how this speech is devoid of any manliness and dignity, as he is boasting of disgracing his wife and avenging himself upon her! Can a noble man do so?!
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face after me a sedition and disagreement, when someone inquired him: To whom we should take shelter then, O Messenger of Allah? ... or what do you order us to do then? He replied: You have to shelter to the trustworthy and his companions, pointing to Uthman. (this hadith was reported by Ahmad with reliable chain of transmitters).
As soon as Uthman transcribed the masahif, Abu Hurayrah entered upon him saying.407 You have verily hit the mark and succeeded! I testify that I heard the Messenger of Allah saying: The staunchest and strongest in loving me among my Ummah, are people coming after me, believing in God and me without seeing me, and acting according to the hanging papers... till seeing the masahif. This hadith pleased Uthman, who ordered to award Abu Hurayrah ten thousand (dirhams).
This hadith is verily one of his strange narrations, that undoubtedly indicating its being composed and ephemeral.
In regard of Mu'awiyah he fabricated a hadith reported by al-Khatib that he said: The Prophet (upon whom be God's peace and benediction) handed Mu'awiyah a share saying to him: Take this share and keep it till meeting me with it in the heavens.
Further, Ibn Asakir, Ibn Adi and al-Khatib al Baghdadi reported from him as saying: I heard the Messenger of Allah saying: Allah verily entrusted His revelation to three men: me and Gabriel and Mu'awiyah. In another narration.409 From Abu Hurayrah, with a chain of transmitters, (the Messenger of Allah said:)" The trustworthy men are three: Gabriel and me and Mu'awiyah.
It is reported that Abu Hurayrah gazed at A'ishah bint Talhah, who was known with being so pretty, saying: Subhan Allah (Glory be to God), how best your family nourished you! by God I have never seen a face better
407. Ibn Kathir, al-Bidayah wa al-nahayah, vol. VII, p.216.
408. Ibid, vol. VIII, p.120.
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than yours except the face of Mu'awiyah when being on the minbar (tribune) of the messenger of Allah.408 There are numerous reports in this regard.
He exaggerated in backing and supporting the Umayyads to the extent that he was urging people to pay the alms-due requested by them (Umayyads), warning them against slandering or insulting them.
Al-Ajjaj al-Rajiz is reported to have said: Abu Hurayrah said to me: Wherefrom are you? I said: I am from the people of Iraq. He said: The speckled of the Sham410 are about to come to you and collect your alms. When they come go and receive them, and if they enter (the house) you have to be in the farthest place, leaving a distance between you and it (alm-sadaqah). Be careful and never slander them, as by so doing your reward will verily vanish while they taking your Sadaqah, and if you be patient this sadaqah will be placed in your scale on the Day of Resurection.411
409. Al-Iqd al-farid, vol. VI, p.109.
410. The biq'an (speckled) of Sham are their servants, slaves and mamalik.
411. Ibn Qutaybah, al-Shi'r wa al-Shu'ara', p.5722.
