In defence of Abu Huraira, 2


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,

who is more knowledgalbe

you or ayesha?

and  we would also like to ask nawasib as well

do you agree to the saying of abu huraira, that ayesha was busy with make up, and there fore she remained ignorant of ahadeeth?

We would answer, it is not clear from text of second narration, what was a matter of dispute. Abu Huraira agreed with first ruling from hadith, because:

1) He was not aware of that hadith, when he gave a fatwa.

2) And he understood that mother of believers, would be more knowledgeable in such matters like what a person should do if he mets the day of Ramadan, while he is junub. Because they could witness that from prophet (sallalahu alaihi wa ala alihi wa sallam), as they explained in hadith.

That’s why he said: They have better knowledge.

As for second hadith where he rejected objection of Aisha, he could be sure in things that he narrated, because he was eye-witness of them. Or may be issue was regarding any matter of jihad (for example), and for sure men companions could be much more knowledable in this than women.

And Allah knows best.

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