31. His mother becomes a Muslim by the Prophet's pray
Muslim mentioned 2that Abu Hurayra had said: "I used to invite my mother to be a Muslim when she was polytheist. One day when I invited her for that, she abused the Prophet (s). I went to the Prophet and I was crying. I said to him: "My mother abused you. Please, pray Allah to guide her." He said: "O Allah, may You guide Abu Hurayra's mother." I went out happily. When I got home, I found the door closed. My mother heard my steps. She said: "Stay where you are, Abu Hurayra." I heard the murmur of water. She washed and put on her garment and veil and then she opened the door. She said: "I witness that there is no god but Allah and that Muhammad is his slave and messenger." I went back to the Prophet
1. Refer to al-Gastalani's Irshad as-Sari, vol. 5, p.p. 231.
2. In his Sahih, vol. 2, p.p. 357, Ahmed's Musnad, vol. 2, 319, ibn Sa'd's Tabaqat, vol. 4, p.p. 54. and ibn Hajr in his book al-Issaba.
and I was crying because of happiness. I said to the Prophet: "Be delighted! Allah responded to your pray. He guided my mother." The Prophet praised Allah. I said to him: "O messenger of Allah, pray Allah to endear me and my mother to the believers and to endear them to us." He said: "O Allah, endear Your this slave and his mother to the believers and endear the believers to them." So every believer, who heard of me or saw me, loved me."
We have some notes about this tradition:
First: this tradition was not narrated from the Prophet by anyone except Abu Hurayra alone. So it is to be considered as its likes.
Second: if his mother was so polytheist, insisted on polytheism and unbelief, refused to be a Muslim and abused the Prophet whenever she was invited to be Muslim so why did she emigrate from Yemen, her birthplace and country, to Medina, the country of Islam and the capital of the Prophet and his assistants? Why did she not stay, as she was, in her country with her idols like the rest of the people of Yemen at that time? How will the defenders of Abu Hurayra answer this question? Do they know anything about her migration, being a Muslim and other things about her mentioned by any one rather than Abu Hurayra? If they have anything about her, let them lead us to it. I, by Allah, did not find any of the companions mentioned her except the caliph Omar when he deposed Abu Hurayra from the emirate of Bahrain. He said to him: "Omayma begot you just to graze donkeys." This did not show more than knowing her name. The historians mentioned her according to what Abu Hurayra said about her and no one else.
Third: Abu Hurayra was one of the most destitute inhabitants of suffa. He asked people in the roads for a bite to keep him alive. You heard him talking about himself during the reign of the Prophet that he often fainted between the minbar of the Prophet and the room of Aa'isha and the comers put their feet on his neck thinking he was mad but he had no madness. It was just because of hunger. You heard his confession about himself and the rest of the inhabitants of suffa. They had no relatives and no houses. They used to sleep in the mosque. The suffa of the mosque was their home day and night. Abu Hurayra was the most famous of those who lived in the suffa. In fact he was the introducer of the suffa. So wherefrom did he get that house, which he talked about in this tradition?
Fourth: if what Abu Hurayra said in this tradition was true, it would be one of the signs of the prophecy and Islam where Allah responded to the prayer of the Prophet immediately and guided Abu Hurayra's mother and turned her from being excessive in unbelief and aberration into being an obedient faithful.1 The signs and miracles of the prophecy were so famous and spread. All of the companions told of them. Why did they turn their backs to this sign that no one of them narrated except Abu Hurayra?
Fifth: if it was true that the Prophet prayed Allah for Abu Hurayra and his mother to endear them to the believers and to endear the believers to them, the family of the Prophet, who were the masters of the believers and the leaders of the umma and the religion, would love him. If it was so then why did the twelve imams and the jurisprudents of their followers degrade him and not have any regard to his traditions? They did not pay any attention to his traditions. Imam Ali said: 2 "The falsest of people, or he said: the falsest of the living people is Abu Hurayra ad-Doussi."
If Abu Hurayra was beloved by the believers and they were beloved by him, then Omar, when he deposed him from the emirate of Bahrain, would not say to him: "O enemy of Allah and enemy of his Qur'an, you stole the wealth of the Muslims…etc." How would the enemy of Allah be beloved by the believers and they be beloved by him? Once Omar stroke him on the chest 3 that made him fall to the ground. Another time he beat him with his stick until he wounded his back and took from him ten thousand dinars he had stolen them from the treasury of the Muslims. He beat him in the
1. Abu Hurayra said that she washed up and put on her garment and veil then she opened the door.
2. There were many traditions narrated by the infallible imams having the same meaning. Refer to Sharh an-Nahj al-Hameedi by Abu Ja;far al-Iskafi vol. 1, p.p. 360.
3. Refer to Muslim's Sahih, vol. 1, p.p. 334.
third time when he said to him 1: "You narrated too many traditions of the Prophet and I think you fabricated and told lies." One day Omar said to him angrily: "You have to leave narrating traditions or I will expel you to the land of Yemen or the land of monkeys." 2
There were many other events happened between Abu Hurayra and Abdullah bin Abbas and between him and Aa'isha and others that didn't show any sense of love.
Yes, there was mutual love between him and the family of Abul Aass, Abu Ma'eet and Abu Sufyan. His traditions endeared him to them for they found their long-sought goal in them to spread their false propaganda. What endeared them to him was their favors and gifts. They bloomed him after his fade and famed him after his obscurity. Marwan bin al-Hakam often appointed him as his deputy whenever he left Medina. 3 He married him to Bisra bint Ghazwan, whom he would not glance at unless the Umayyads did that. When he became sick before his death, Marwan often visited him, gifted him and prayed for him to be recovered. When Abu Hurayra died, Marwan was in front of the funeral. Othman's sons carried his coffin until they got to Baqee'. Al-Waleed bin Otba bin Abu Sufyan offered the prayer for the dead and sent a messenger to his uncle, Mu'awiya, telling him about the death of Abu Hurayra. Mu'awiya ordered to pay Abu Hurayra's heirs ten thousand dinars and to treat them well. You saw the care and favors of the Umayyads towards Abu Hurayra and his devotion to serve them. Were they the believers, whom Allah endeared to him and endeared him to according to his terminology?

32. The servant of Abu Hurayra
Al-Bukhari mentioned 4 that Abu Hurayra had said: "When I came (from Yemen) to meet the Prophet (in Medina) I said in the way:
1. Refer to Sharh an-Nahj al-Hameedi, vol. 1, p.p. 360.
2. ZRefer to Kanzul Ommal by ibn Assakir, vol. 5, p.p. 239.
3. Refer to ibn Sa'd's Tabaqat, ibn Qutayba's Ma'arif and Ahmed's Musnad.
5. As in his Sahih, vol. 3, p.p. and refer to ibn Sa'd's Tabaqat.
What a long troubled night it was!
But I was saved from the land of unbelief.
My servant escaped on my way to Medina. I came to the Prophet and paid homage to him. While I was with the Prophet, my servant appeared. The Prophet said to me: "O Abu Hurayra, this is your servant." I said: "I set him free for the sake of Allah."
Abu Hurayra did confuse the minds and did astonish the feelings! He said that he grew up as orphan and when he emigrated, he was very destitute. He was employed by so and so just for feed. He led their sumpters when they rode and served them when they got off. After that he pretended that he had a servant when he emigrated and then set him free for the sake of Allah! It was clear that he told of this tradition in the last days of his life when he enjoyed the comfort of the Umayyads' favors. So he forgot how he was during his migration, after and before it when he was starving, empty handed, dejected and gloomy. His gut moaned and his intestines croaked. He was thrown on the road depending upon his liver because of hunger, asking the passers by for a bite to keep him alive. He himself said: "I swear by Allah, who there is no god but Him, I depended on my liver because of hunger. I put a rock on my stomach... etc." He said in another tradition: "I often fainted between the minbar of the Prophet and the room of Aa'isha. The comers put their feet on my neck thinking I was mad. But it was no madness, it was hunger." Many others of his sayings, which showed that he did not care for disgrace and that contempt did not pain him. All what he wanted was to satiate his empty stomach. So wherefrom did he get that servant whereas he was in that miserable condition?
If we asked Abu Hurayra that how the Prophet knew the servant when he just came in, we would embarrass his highness for the Prophet did not know the servant before! Perhaps Abu Hurayra had exaltedness and magnificence that made him be able to inspire to the Prophet about himself and his servant!

33. An imaginative story about charity
Muslim mentioned that Abu Hurayra had said: "The prophet Muhammad (s) said: "While a man was in the desert, he heard a voice in one of the clouds saying: "Go and water the farm of that man (it called him by name).'' The cloud moved and rained over the farm of that man. There was a man in the farm flowing water with his spade. He asked him about his name. He answered with the same name he heard in the cloud. The farmer asked the man: "Why do you ask about my name?" He said: "I heard a voice in the cloud. It ordered the cloud to rain over your farm and mentioned your name. Would you tell me what you do with your farm?" He said: "I wait until my trees fruit, then I give a third of the fruits as charity." 1
This was impossible to happen for it was against the rules of nature. Abu Hurayra invented it as a fable intending to refer to the good results of charity. He ascribed it to the Prophet as he used to do with his imaginative stories. So we do not have save Allah to resort to.

34. Another fable about good results of fidelity
Al-Bukhari mentioned that Abu Hurayra had said: "The prophet Muhammad (s) said: "An Israelite man asked someone of his people to lend him one thousand dinars. He asked to bring his witnesses to witness of that. He said: "Allah is a sufficient witness." He asked him to bring his guarantor. He said: "Allah is a sufficient guarantor." He gave him the money to be repaid at a certain date. The borrower traveled by sea. After finishing his task he tried to find a ship to come back in order to repay the money to its owner but he did not find any. He took a piece of wood and hollowed it out. He put the one thousand dinars with a letter into the piece of wood. He glazed it and came with it to the sea. He said: "O Allah, You know that I have borrowed one thousand dinars from that man. He asked for a guarantor. I said that Allah was a sufficient guarantor and he agreed. He asked for a witness. I said that Allah was a sufficient witness and he agreed. I tried my best to find a ship to repay him his money but I could not. Now You are my depositee." He threw the money into the sea and left. The lender went to the sea hoping that a ship might bring his money. He found a piece of wood in the water. He took it home as firewood. When
1. Refer to Muslim's Sahih , vol. 2, p.p. 533.
he broke it, he found the money and the letter." 1 This tradition is too far away from any regard.
Neither the Sharia nor reason would permit to throw one thousand dinars into the sea. It would not be considered as acquittance if the money did not reach its owner. The wise men considered this doing as foolishness or madness and the doer must be under interdict. If this thing happened to the Israelites or to another nation, the prophet Muhammad (s) would not told of it without any comment in order not to encourage the believers of his umma to do like it. Anyhow it was impossible for the Prophet to say like that but Abu Hurayra worded it like the imaginative stories and ascribed it to the Prophet (s) just to sell his goods well.

35. A third fable about good results of gratefulness
Al-Bukari mentioned a tradition narrated by Abu Hurayra that the Prophet (s) had said: "There were three Israelite men. One was leprous, the other was bald and the third was blind. Allah wanted to try them. He sent an angel to them. The angel came to the leprous one and asked him: "What do you like the best?" He said: "A nice hue and a good skin. People disliked me." The angel patted on him and he was recovered. He was given a nice hue and a good skin. The angel asked him: "Which of wealth do like?" He said: "Camels." He was given a pregnant she-camel, which was about to beget. The angel said: "Allah may bless it for you."
He came to the bald man and asked him: "What do you like the best?" he said: "Good hair. People disliked me." The angel patted on him and he was given good hair. The angel asked him: "Which of wealth do like?" he said: "Cows." He gave him a pregnant cow and said to him: "Allah may bless it for you."
Then he came to the blind man and asked him: "What do you like the best?" He said: "To have my sight again." He patted on him and Allah made him see. He asked him: "Which of wealth do you like?" He said: "Sheep." He gave him a ewe. The she-camel, the cow and the ewe bore. The first man had a valley of camels. The second had a valley of cows and the third had a valley of sheep.
1. Al-Bukhari's Sahih, vol. 2, p.p. 26.
The angel came to the leprous in a shape like the leprous' before he was recovered and said to him: "I am a poor man. I lost everything in my travel and I have no one to help me save Allah and you. I ask you, by Him, Who gave you the pretty hue, the good skin and the wealth, to give me a camel to carry me in my travel." The man said that he had a lot of expenses and refused to give him a camel. The angel said: "I think I know you. Were you not leprous and poor and that people disliked you? Then Allah provided you with all of these blessings." He said: "I inherited that from my forefathers." The angel said: "If you told a lie, let Allah return you to what you had been before."
He came to the bald man in a shape like his shape when he was bald and poor and asked the same as he asked the leprous man. He gave the same answer. The angel said: "If you told a lie, let Allah return you to what you had been before."
Then he came to the blind man in a shape like his when he was blind and poor and said to him: "I am poor and a wayfarer. I have nothing and there is no one to help me save Allah and you. I asked you by Him, Who gave you back your sight to give me a ewe to benefit me in my travel." The man said: "I was blind and Allah gave me back my sight. I was poor and Allah made me rich. You can take whatever you like. By Allah, I won't prevent you from taking anything for the sake of Allah." The angel said: "I tried you all. Allah became pleased with you but discontented with your two friends."
This tradition was one of Abu Hurayra's textiles, which he brocaded and mottled. It appeared as a modern imaginary play, which the actors play on their theatres nowadays. He just wanted to show, by this tradition, the result of gratefulness and ungratefulness.

36. A fourth imaginative story about injustice
The two sheikhs mentioned a tradition narrated by Abu Hurayra that the Prophet had said: "A woman was entered Hell because of a cat. She tied it. She neither fed it nor let it feed on insects."
This tradition was denied by Aa'isha (the Prophet's wife). She said to Abu Hurayra: "The believer is more honorable near Allah than to be tortured with fire because of a cat. When you tell of the Prophet's traditions, think well how you will tell!" 1

37. A fifth imaginative one about mercy
Al-Bukhari mentioned 2 a tradition narrated by Abu Hurayra that the Prophet had said: "A prostitute saw a dog panting at a well. It was about to die of thirst. She took off one of her shoes, tied it with her veil and got the dog some water from the well. Allah forgave her sins for doing that."

38. Another one like the previous
Al-Bukhari mentioned a tradition by Abu Hurayra that the Prophet had said: "While someone was walking in his way, he felt very thirsty. He found a well and got down to drink some water. When he got out, he found a dog panting as if it ate the earth because of thirst. The man got down, filled his shoe with water, caught the shoe with his mouth and made the dog drink. He thanked Allah and Allah forgave his sins for that."3
This tradition and the previous one came out of Abu Hurayra's imagination to show the good result of pity and mercy.

39. Allah forgives an excessive unbeliever
Muslim mentioned that Ma'mar had said: "Az-Zuhri said to me: "Do I tell you of two wondrous traditions? 4 Hameed bin Abdur Rahman told me that Abu Hurayra had said: "The Prophet (s) said: "Someone was too excessive in committing sins. When he was about to die, he ordered his sons: "If I die, you are to burn me, crush me and scatter me in the sea in a windy day. If my god seizes
1. Refer ot Irshad as-Sari, vol. 7, p.p. 84.
2. Sahih, vol. 2, p.p. 150.
3. ibid. vol. 4, p.p. 36 and vol. 2, p.p. 35. s
4. Az-Zuhri had a right to be astonished at these two tradtions. All of the wise men would be astonished at them.
me 1, He will torture me to a degree that He has never tortured any one else like me." They did what he ordered them to do. Allah said to the ground: "Give what you have taken!" The man was recovered as before his death. Allah asked him: "Why did you do that?" He said: "I was afraid of You, my god." Then Allah forgave his sins. Hameed told me, too, that Abu Hurayra had said: "The Prophet said: "Some woman was entered Hell because of a cat. She tied it and neither fed it nor let it feed on insects." 2
If the woman, who tied the cat, was believer, as Aa'isha said, she would be more honorable near Allah than to be tortured in Hell because of a cat. If she was unbeliever, she would be in Hell because of her unbelief.
As for that excessive sinful man, he did not deserve forgiveness. He not only exceeded the limits in committing sins along his life, but also he insisted on his unbelief even when he was about to die that he was desperate of the mercy of Allah. He thought Allah would not be able to resurrect him if they burned him and scattered his ashes. So he was unbeliever. The unbeliever would never deserve forgiveness at all.
The style of this tradition was like the style of the imaginative stories. The tradition tended to show that man was not to be desperate of the mercy of Allah even if he was excessive in committing sins and not to think that he would be safe from His torture even if he was believer. These two facts did not need to be shown by Abu Hurayra's fables. They were confirmed clearly by the holy Qur'an: (and despair not of Allah's mercy; surely none despairs of Allah's mercy except the unbelieving people) 12:87 (do they then feel secure from Allah's plan? But none feels secure from Allah's plan except the people who shall perish) 7:99. The holy Qur'an and the Sunna were far above this tradition and its style.
Suppose that the will of that excessive sinful man was real and was a cause for his sins to be forgiven by Allah, the Prophet would not tell of it without any comment! He would encourage the
1. Notice that he didn't believe that Allah was able to resurrect him after carrying out his will. So he unbelieved of that.
2. Refer to Muslim's Sahih, vol. 2, p.p. 444.
excessive sinful men of his umma to keep on their sins. This was, definitely, impossible for the Prophet to do.