PESHAWAR NIGHTS

Sultanu'l-Wa'izin Shirazi

Fifth Session, Part 3

CONDEMNATION OF ABU HURAIRA AND UMAR'S BEATING HIM

Well-Wisher: It is not I alone who am "unkind" to Abu Huraira. The first man who was unkind to him was the second Caliph, Umar Bin Khattab. Ibn Athir and Ibn Abi'l-Hadid in his Sharhe-Nahju'l-Balagha, Volume III, page 104 (printed in Egypt), and several others have reported that after Caliph Umar appointed Abu Huraira governor of Bahrain in 21 A.H., the people informed the Caliph that Abu Huraira had amassed great wealth and had purchased many horses. Umar therefore deposed him in 23 A.H. As soon as Abu Huraira entered the court, the Caliph said: "O enemy of Allah and enemy of His Book! Have you stolen Allah's

property?" He replied, "I never committed theft, but the people have given me gifts." Ibn Sa'ad in Tabaqat, Volume IV, page 90, Ibn Hajar Asqalani in Isaba, and Ibn Abd-e-Rabbih in Iqdu'l-Farid, Volume I, write that the Caliph said: "'When I made you the governor of Bahrain, you had not even shoes on your feet, but now I have heard that you have purchased horses for 1,600 dinars. How did you acquire this wealth?' He replied, 'These were men's gifts which profit has multiplied much.' The Caliph's face grew red with anger, and he lashed him so violently that his back bled. Then he ordered the 10,000 dinars which Abu Huraira had collected in Bahrain be taken from him and deposited in the account of the Baitu'-Mal."

This was not the first time that Umar beat Abu Huraira. Muslim writes in his Sahih, Volume I, page 34, that during the time of the Prophet, Umar Bin Khattab beat Abu Huraira so severely that the latter fell down on the ground. Ibn Abi'l-Hadid writes in his commentary on Nahju'l-Balagha, Volume I, page 360: "Abu Ja'far Asqalani has said: 'According to our great men, Abu Huraira was a wicked fellow. The hadith narrated by him were not acceptable. Umar beat him with a lash and told him that he had changed hadith and had attributed false sayings to the Holy Prophet.'" Ibn Asakir in his Ta'rikh Kabir and Muttaqi in his Kanzu'l-Umma report that Caliph Umar lashed him, rebuked him, and forbade him to narrate hadith from the Holy Prophet. Umar said: "Because you narrate hadith in large numbers from the Holy Prophet, you are fit only for attributing lies to him. (That is, one expects a wicked man like you to utter only lies about the Holy Prophet.) So you must stop narrating hadith from the Prophet; otherwise, I will send you to the land of Dus." (A clan in Yemen, to which Abu Huraira belonged.) Ibn Abi'l-Hadid, in his commentary on Nahju'l-Balagha, Volume I, page 360 (printed in Egypt) reports from his teacher, Imam Abu Ja'far Asqalani, that Ali said, "Beware of the greatest liar among the people, Abu Huraira Dusi." Ibn Qutayba, in Ta'wil-e-Mukhtalifu'l-Hadith, and Hakim in Mustadrak, Volume III, and Dhahabi in Talkhisu'l-Mustadrak and Muslim in his Sahih, Volume II, reporting about the characteristics of Abu Huraira, all say that A'yesha repeatedly contradicted him and said, "Abu Huraira is a great liar who fabricates hadith and attributes them to the Holy Prophet." In short, it is not we alone who have rejected Abu Huraira. According to Caliph Umar, the Commander of the Faithful, Ali, Ummu'l-Mu'minin A'yesha, and other companions and followers of the Prophet said that he was completely unreliable. Accordingly, the Sheikhs of the Mu'tazilites and their Imams and the Hanafi ulema generally reject the hadith narrated by Abu Huraira. Moreover, in his commentary on Muslim's Sahih, Volume IV, Nadwi emphasizes this point: "Imam Abu Hanifa said, 'The companions of the Prophet were generally pious and just. I accept every hadith with evidence narrated by them, but I do not accept the hadith whose source is Abu Huraira, Anas Ibn Malik, or Samra Bin Jundab."

We reject the same Abu Huraira, whom Caliph Umar lashed and called a thief and a liar. He was rejected by Ummu'l-Mu'minin A'yesha, Imam Abu Hanifa, and by many companions and followers of the Holy Prophet. We reject the same Abu Huraira who was rejected and called a liar by our master, the chief of the monotheists, Ali, and by the holy Imams and descendants of the Prophet. We reject Abu Huraira who was a belly-worshiper, who, despite knowing the superiority of Ali, ignored him. He preferred his patron, the damned Mu'awiya, sat at his table to relish dainty dishes, and concocted hadith in opposition to Ali. In view of our discussion so far, you and I are obliged to see to it that when a hadith from the holy Prophet is under consideration, we should first refer it to the Holy Qur'an. If the hadith agrees with the Qur'an, we should accept it, otherwise not.

REPLY TO THE SUPPOSED HADITH THAT ALLAH SAID "I AM PLEASED WITH ABU BAKR - IS HE ALSO PLEASED WITH ME?"

The hadith which you narrated earlier (although it is one-sided) may be referred to the Holy Qur'an. If there is no hindrance, we will surely accept it. One ayat of the Qur'an, however, says: "And certainly We created man and know what his mind suggests. We are nearer to him than his jugular vein." (50:16) You are aware that hablu'l-warid (jugular vein) is a common expression used to express extreme nearness. The meaning of this verse is that Allah is All-Knowing. Nothing is hidden from Him, however deep it may be in man's breast. Allah knows the secrets of our hearts. And in the Chapter of "Yunus" He says: "And you are not (engaged) in any affair, nor do you recite concerning it any portion of the Qur'an, nor do you do any work but We are witnesses over you when you enter into it. And there does not lie concealed from your Lord the weight of an atom in the earth or in heaven, nor anything less than that nor greater, but it is in a clear book." (10:61) According to these verses, and according to common sense, nothing is hidden from Allah. He knows what man does or thinks. Now compare this hadith with these two verses and see whether they can be reconciled. How is it possible that Allah Almighty would not be aware of the pleasure of Abu Bakr, so that He Himself might be obligated to ask him whether he was pleased with Him or not? Common sense and the Holy Qur'an indicate that this "hadith" is false.

AHADITH IN PRAISE OF ABU BAKR AND UMAR AND THEIR DISQUALIFICATION

Sheikh: There is no doubt that the Holy Prophet said: "Allah will show Himself to all the people in general and to Abu Bakr in particular." He also said, "Allah did not put anything into my breast that He did not put into Abu Bakr's breast." He also said: "I and Abu Bakr are like two horses who are equal to each other in a race." Again he said: "In the sky there are 80,000 angels who pray for blessings for him who is a friend of Abu Bakr and Umar. And in the next level of the sky there are 80,000 angels who curse him who is an enemy of Abu Bakr and Umar." The Holy Prophet also said: "Abu Bakr and Umar are the best of all mankind from beginning to end." Abu Bakr's and Umar's rank can be assessed from the hadith in which the Holy Prophet said: "Allah made me from His light, Abu Bakr from my light, and Umar from Abu Bakr's light, and my followers from Umar's light. Umar is the lamp of the People of Paradise." There are many such hadith recorded in our authentic books. I have narrated only a few so that you may know the real position of the caliphs.

Well-Wisher: The meaning of these hadith leads to heresy and infidelity, which clearly proves that the Holy Prophet could not have said such things. The first hadith implies that Allah has a body and it is infidelity to believe that Allah has a body. The second hadith indicates that Abu Bakr shared in what was revealed to the Holy Prophet. The third hadith implies that the Holy Prophet was in no way superior to Abu Bakr. The other hadith conflict with innumerable hadith, which are accepted by both sects, that the best people of the world are the Prophet Muhammad and his descendants.

Apart from these clear facts, your own distinguished ulema, like Muqaddasi in his Tadhkiratu'l-Muzu'a, Firuzabadi Shafi'i in his Safaru's-Sa'adat, Hasan Bin Athir Dhahabi in Mizanu'l-I'tidal, Abu Bakr Ahmad Bin Ali Khatib Baghdadi in his Ta'rikh, Abu'l-Faraj Ibn Jauzi in Kitabu'l-Muzu'a, and Jalalu'd-Din Suyuti in Al-Lu'ali'l-Masnu'a fi'l-Abadusi'l-Muzu'a - all concluded that these hadith are fabricated. They all insisted that these hadith are forged. They conflict with The Holy Qur'an and with common sense.

Sheikh: But consider another hadith, which surely is authentic. The Holy Prophet said: "Abu Bakr and Umar are the masters of the old men of Paradise."

Well-Wisher: If you would examine this supposed hadith more closely, you might find that, apart from the fact that your own ulema have rejected it, this hadith cannot possibly be from the Holy Prophet. Everyone knows that Paradise will not be inhabited by old people. There are no gradual changes there. There are many reports accepted by both sects which relate to this matter. One of them is the affair of Ashja'iyya, an old woman who came to the Prophet. In the course of his talk, the Prophet said: "Old women will not enter Paradise." The woman was deeply saddened and she said, weeping, "O Prophet of Allah, this means I shall not enter Paradise." Saying this, she departed. The Prophet said: "Tell her that on that day she will be young and will enter Paradise." Then he recited the following verse of the Holy Qur'an: "Surely We have made them to grow into a (new) growth, then We have made them virgins, loving, equals in age, for the sake of the companions of the right hand." (56:35-38)

In another hadith accepted by both you and us, the Holy Prophet said: "When the inhabitants of Paradise enter Heaven, they will be youthful with pure clean faces, curly hair, charming eyes, 33 years of age."

Sheikh: Your statements are true as they are, but this is a specific hadith.

Well-Wisher: I don't understand. What do you mean by a "specific hadith"? Do you mean that Allah will send a group of old men to Paradise so that Abu Bakr and Umar may be their masters? Besides, your own prominent ulema regard this hadith as fabricated. The Prophet gave us a procedure for validating hadith. I stated earlier that any hadith which is not consistent with the Holy Qur'an is to be rejected. Our own scholars reject several hadith purported to have originated with the Prophet or with the holy Imams on the basis of the principle enunciated by the Prophet: "Whenever a hadith is reported as having come from me, refer it to the Holy Qur'an; if it is consistent with it, accept it; otherwise, reject it." Accordingly, our scholars do not accept hadith which are inconsistent with the Holy Qur'an. I stated earlier that your own ulema have written treatises on the rejection of fabricated hadith. For example, Sheikh Majdu'd-Din Muhammad bin Yaqub Firuzabadi in Safaru's-Sa'ada (p. 142), Jalalu'd-Din Suyuti in Kitabu'l-Lu'ali, Ibn Jauzi in Muzu'a, Muqaddasi in Tadhkiratu'l-Muzu'a, and Sheikh Muhammad bin Darwish (Mashhur be Hut-e-Beiruti) in Asna'l-Talib - all have said that the chain of narrators of the hadith stating that Abu Bakr and Umar are the masters of the old men of Paradise includes Yahya bin 'Anbasa. Dhahabi says that this Yahya is an unreliable narrator, and Ibn Jan held that Yahya used to fabricate hadith.

Thus, apart from my previous arguments, even your own ulema consider it a false hadith. In fact, it is probable that it was fabricated by the followers of Abu Bakr, the Umayya family. In order to humiliate the Bani Hashim and the progeny of the Holy Prophet, they used to fabricate hadith parallel to those authentically narrated in praise of the family of the Prophet. Men like Abu Huraira, in order to gain access to the ruling coterie of the Bani Umayya, often fabricated hadith. Because of their hostility to the descendants of the Prophet, they concocted hadith parallel to those accepted by both Shia and Sunni ulema.

Nawab: Which is the accepted hadith in this case?

HADITH THAT BOTH HASAN AND HUSAIN ARE THE FOREMOST OF YOUTH OF PARADISE

Well-Wisher: The authentic hadith is that the Prophet said: "Hasan and Husain are the foremost of the youth of Paradise and their father is superior to them." Many ulema have narrated this hadith. For example, Khatib Khawarizmi in Manaqib, Mir Seyyed Ali Abu Abdu'r-Rahman Nisa'i in Khasa'is-il-Alawi (three hadith), Ibn Sabbagh Maliki in Fusulu'l-Muhimma, page 159, Sulayman Balkhi Hanafi in Yanabiu'l-Mawadda, Chapter 54, Sibt Ibn Jauzi in Tadhkira, quoting from Tirmidhi, Ibn Maja and Imam Ahmad bin Hanbal, Sibt Ibn Jauzi on p. 133 of Tadhkiratu'l-Mawadda, Imam Ahmad bin Hanbal in Musnad, Tirmidhi in Sunan, and Muhammad bin Yusuf Ganji Shafi'i in Kifayatu't-Talib, Chapter 97, recorded this hadith and the latter added that the great narrator of hadith, Imam Abdu'l-Qasim Tibrani, also recorded this hadith in Mu'ajamu'l-Kabir and listed all its various narrators, such as the Commander of the Faithful, Ali, Umar bin Khattab (the second Caliph), Hudhaifa Yamani, Abu Sa'id Khadri, Jabir bin Abdullah Ansari, Abu Huraira, Usama bin Zaid, and Abdullah bin Umar. Thereafter, Muhammad bin Yusuf has commented that it is an unquestionably genuine hadith. The unbroken continuity of the chain of narrators of this hadith is a proof of its being authentic. Further, Hafiz Abu Nu'aim Isfahani in Hilyatu'l-Auliya, Ibn Asakir in Ta'rikh Kabir, Volume IV, page 206, Hikam in Mustadrak, Ibn Hajar Makki in Sawa'iq Muhriqa - in short, all of your eminent scholars have confirmed the authenticity of this hadith.

Sheikh: But consider this hadith, the authenticity of which no one will deny. The Holy Prophet said: "In whatever nation Abu Bakr lives, it is not proper that any other person be preferred to him." This hadith proves that Abu Bakr is superior to the whole umma.

Well-Wisher: I regret that you accept a hadith so uncritically. Had this hadith been narrated by the Prophet, he himself would have acted upon it. But he gave preference to Ali in the presence of Abu Bakr. Was Abu Bakr not present at the time of Mubahala when Ali was chosen as the Prophet's self? In the Battle of Tabuk, when the older and more experienced Abu Bakr was there, why did the Prophet make Hazrat Ali his deputy and Caliph? Why was Abu Bakr deposed by divine command in favor of Ali when the older man had been sent to Mecca to preach Islam and to recite verses from the ninth Chapter of the Qur'an, "The Immunity"? While Abu Bakr was present, why did the Prophet take Ali with him to Mecca to break the idols, letting him mount his own shoulders, ordering him to smash the idol Hubal? Why, in the presence of Abu Baker, did the Prophet send Ali to preach among the people of Yemen? Finally, why did the Prophet make Ali his successor and Vicegerent instead of Abu Bakr?

Sheikh: There is a very strong hadith from the Holy Prophet which cannot be contradicted. It is related by Amr bin As who said: "One day I asked the Prophet: 'O Prophet of Allah! Whom do you love most among the women?' He replied, 'A'yesha.' I said: 'Whom do you love best among the men?' He replied, 'A'yesha's father, Abu Bakr.'" Since the Prophet preferred Abu Bakr over all other men, he was superior to the whole community. This fact in itself is the most compelling proof of the legitimacy of Abu Bakr's caliphate.

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