to look at Him as they looked at each other. They would have no doubt about that as they had no doubt about the sun and the full moon when there were no clouds according to the tradition of Abu Hurayra. They, who believed in embodiment, contradicted the mental and traditional principles and broke the unanimity of the umma and they reneged their religion and the Islamic necessities. So we have no word with them.
1. Vol.2, p.p. 138.
As for the others of the Ash'arites, who believed in transcendence of Allah, they said that seeing Allah was an ability, which Allah would grant to the believers in particular to make them see Him not by the connection of the rays between the seer and Him, nor by facing Him, nor by limiting Him nor.. nor.. It would not be like the normal sight of people. It would be a special sight falling from the believers upon Allah. It would have no limitation, no modification, nor any of the six directions.
This is impossible and cannot be imagined, unless Allah gives the believers in the afterlife another sight with aspects different from these of the sight in this worldly life, in a way that the sight of the eyes will be like the sight of the heart (perception of the mind). This is far away from the cause of the disagreement between us. Perhaps the disagreement between us is because of the usage of the words.

3. Hell won't be full until Allah puts His leg in it
The two sheikhs mentioned a tradition narrated by Abdur Razak from Ma'mar from Humam that Abu Hurayra had said: "The Paradise and the Hell disputed about what each had. The Hell said: "I am favored by having the haughty people and the tyrants. The Paradise said: "What about me that I have but the poor and miserable people." Allah said to Paradise: "You are My mercy, which I grant to whomever I will." He said to Hell: "You are My torture, which I punish with whomever I will." Each of them must be filled. But Hell will not be filled until Allah puts His leg into it and it says: "Enough, enough." Then it becomes full and some of its parts join the others." 1
Whatever Abu Hurayra became wealthier, he became more stupid. 2 He saw that Hell is larger than to be filled with the disobedient people and Allah said that He would fill it:(He said: The truth then is and the truth do I speak that I will certainly fill Hell) 38:84-85. So Abu Hurayra stopped, in front of these two
1. Al-Bukhari`s Sahih, vol.3, p.p. 127. muslim`s Sahih, vol. 2. p.p. 482.Ahmed`s Musnad, vol.2, p.p. 314.
2. Proverb.
matters, confused pondering how to reconcile between them, until he found a solution for this problem that Allah would put His leg into Hell, because, according to Abu Hurayra's opinion, the leg of Allah must be greater than Hell whatever Hell was great and wide. And since Abu Hurayra was so clever and brilliant so no wonder to gather between the contradictories. But if he pondered about the saying of Allah: (He said: The truth then is and the truth do I speak that I will certainly fill Hell with you and with those among them who follow you, all) 38:84-85, his tongue would be tied and he would go away stumbling with his dirty garment, because the verse declared that Hell would be filled with him and his likes, the devils and who followed them of people.
However, this tradition is impossible according to reason and the Sharia. Does any Muslim glorifying Allah believe that Allah has a leg? Does any sane man believe that Allah puts His leg in Hell in order to be filled? What is the maxim of that? Does this speech have any importance? With which language do Paradise and Hell dispute? With what senses do they perceive and know those, who enter into them? What favor do the arrogant and tyrants have that Hell prides of while they are suffering torture? And does Paradise think that those who entered into it are pauper and miserable people while they are those, whom Allah prefers? They are the prophets, the veracious people, the martyrs, and the righteous people. I do not think that Paradise and Hell are so ignorant, stupid and dotard.

4. Allah descends to the lower heaven every night
The two sheikhs mentioned a tradition narrated by Ibn Shihab from Abu Abdullah al-Agharr and Abu Salama bin Abdur-Rahman that Abu Hurayra had said: "Our god descends to the lower heaven at the last third of every night and says: Let any one ask me to grant him what he asks for." 1
Was He exalted and far above ascending and descending, coming and going, moving about and any other happening. This tradition and the three before were the source of embodiment in
1. Sahih of al-Bukhari,vol. 4, p.p.68 and vol. 1, p.p. 136. Sahih of Muslim, vol. 1, p.p. 283.Musnad of Ahmed bin Hanbal, vol.2,p.p.258.
Islam as it appeared in the time of the intellectual complication. Many heresies and aberrations came out by the Hanbalis, especially Ibn Taymiya, who ascended the minbar of the Umayyad mosque in Damascus on one Friday preaching. He said through his heresies: "Allah descends to the lower heaven every night like my descending now." He descended one step of the minbar to show them how Allah descends in a real motion from up to down. A Maliki jurisprudent called Ibn az-Zahra' contradicted him and denied what he had said. The people in the mosque rushed to the Maliki jurisprudent and beat him with hands and shoes severely until his turban fell down on the ground. They carried him to the judge of Hanbalis in Damascus, who was called Izzuddeen bin Muslim. He ordered to put him in prison and he punished him after that…etc. 1

5. Solomon breaks his father David's verdict
The two2 sheikhs mentioned a tradition narrated by Abu Hurayra that the Prophet had said: " There were two women with their two babies. A wolf came and snatched one of the babies. The women disputed that each pretended the baby was eaten by the wolf was of the other. They went to Prophet David to judge between them. He judged that the remained live baby was the elder woman's baby. They went to Prophet Solomon, the son of Prophet David, and told him their story. He said: "Bring me a knife 3 to cut the baby into two halves to give each one a half." The younger woman cried: "Please, don't do that, Allah may have mercy upon you. It is of that woman." Then Prophet Solomon judged that the baby was of the younger woman." Abu Hurayra said: "I swear by Allah that I haven't heard of sikkeen (knife) before that. We called it midya (knife)."
We have some notes about this tradition:
1. The explorer Ibn Battouta atternded thi incident and mentioned what he had seen in his book Rihla(travel), vol.1, p.p.57.
2. Sahih of al-Bukhari. vol. 2, p.p.166. Sahih of Muslim, vol. 2, p.p.57.Musnad of Ahmed bin Hanbal, vol.2, p.p. 322.
3. In Arabic it is called sikkeen.
First: David (s) was a prophet, whom Allah had delegated to guide His people and entrusted to rule on the earth with justice. Allah said: (O Dawood! surely We have made you a ruler in the land; so judge between men with justice) 38:26. Allah had praised him in the holy Qur'an by saying: (..and remember Our servant Dawood, the possessor of power; surely he was frequent in returning (to Allah). Surely We made the mountains to sing the glory (of Allah) in unison with him at the evening and the sunrise, And the birds gathered together; all joined in singing with him. And We strengthened his kingdom and We gave him wisdom and a clear judgement) 38:17-20, and: (And most surely he had a nearness to Us and an excellent resort) 38:40, and: (and certainly We have made some of the prophets to excel others, and to Dawood We gave a scripture) 17:55. Allah had favoured Prophet David with the Book of Psalms. He was infallible, especially in judgement and rule according to what Allah had said in the Qur'an: (and whoever did not judge by what Allah revealed, those are they that are the unjust) 5:45. The son Solomon was the inheritor of his father David's knowledge, wisdom and rule. He also was an infallible prophet. Hence, how could he break his father's judgement though he knew very well that his father was an infallible prophet? If, nowadays, a mufti having all the legal conditions of judgement judges between two persons, then it will be compulsory for all the other muftis to regard the validity of his verdict unless they know certainly that it is wrong. But among the prophets wrong was impossible because they all were infallible. So it was not possible for Solomon, who was a prophet, to break the verdict of his father, whom Allah had made prophet and ruler. His breaking the verdict of his father meant denying the will of Allah and impoliteness and impiety towards his father.
Second: The contradiction between the verdicts of these two prophets was clear, according to this tradition. It means that one of them was wrong. This was impossible for the prophets especially when they judged according to the laws of Allah. Allah said: (..and whoever did not judge by what Allah revealed, those are they that are the transgressors) 5:47.
Third: The tradition showed that David (s) had judged that the baby was the elder woman's baby without any evidence just because she was the elder. Judgements like these didn't come except from an ignorant man, who didn't know anything about the legal criteria and the laws of trials. Glory be to Allah and His prophets.
Fourth: Solomon judged that the baby was the younger woman's baby just because she feared for the baby to be cut by the knife. This was not an enough evidence for Solomon to judge according to it, especially after that the younger woman had confessed that it was the other woman's baby and after his father's judgement.
Fifth: I wonder, by Allah, at those who believed Abu Hurayra when he said: "I swear by Allah that I haven't heard of sikkeen before that. We didn't call it but midya." Sikkeen was more common among the Arabs, and I don't think that there was one who didn't know its meaning. In fact, many of the common people didn't know the midya. Did Abu Hurayra not read or hear Allah saying in sura of Yousuf 1: (...and gave each of them a (sikkeen) knife) 12:31.
Didn't he, himself, narrate that the Prophet (s) had said: "He, who was made a judge for people, as if he was slaughtered without a (sikkeen) knife." 2
NOTE
Abu Hurayra thought that David and Solomon (when they gave judgement concerning the field..) 21:78, were contradictable in their judgements so it became easy for him to fabricate that imaginary story where he didn't know that they both were right and the judgement and knowledge of each of them were from Allah.
1.Sura of yousuf was reveealed to prophet Muhammad(s)in Mecca except four verses which were revealed in Medina,the first three verses and the fourth:(certainly in Yusuf and his brothers there are sighns for the inquirers)12:7.Abu Hurayra became a Muslim seven years after the revealation of this inquires) 12:7. Abu Hurayra became a Muslim seven years after the revelation of this sure, which it had been recited by the Muslims day and night and he heard them read it in their prayers many times.
2. Mentioned by imam Ahmed bin Hanbal in his book Musnad, vol. 2, p.p. 230, that it was narrated by Muhammed bin Ja'far from Shu'ba from al-Ala' from his father from Abu Hurayra.
The case was that some sheep had entered into a vineyard, which its grapevines' clusters had come out, and ate it in the night. The vineyard keeper and the sheep keeper went to Prophet David (s) to judge between them. He found, according to the Sharia revealed to him by Allah, that he had to judge that the vineyard keeper would take the sheep because the value of the sheep was equal to the value of the damage in the vineyard. When he wanted to give his judgement, Allah abrogated it by revealing to Solomon, who was a partner with his father in prophecy, that the judgement in this case was to give the sheep to the vineyard keeper to make use of their milk and wool and to give the vineyard to the sheep keeper to restore it as it was before then each of them would take his property.
Allah made by this judgement a use for the vineyard by the sheep in return for his loss without possessing the sheep and made the sheep keeper work in the vineyard to restore it as before.
When Allah instructed Solomon with that, he offered it to his father. His father asked him insistently to do what Allah had revealed to him.
This is the summery of what happened between them. There was no contradiction or disagreement like any two divine laws, which one abrogated the other.
Here is the saying of Allah, the most exalted, which explains this fact: (And Dawood and Sulaiman when they gave judgement concerning the field when the people's sheep pastured therein by night, and We were bearers of witness to their judgement. So We made Sulaiman to understand it ; and to each one We gave wisdom and knowledge; and We made the mountains, and the birds to celebrate Our praise with Dawood; and We were the doers) 21:78-79. Look at the saying of Allah (and to each one We gave wisdom and knowledge), you will find that both of them were right, because the knowledge and judgement of each of them were from Allah.
1. As it was narrated from Imam Abu Ja'far al-Baqir and Imam Abu Abdullah as-Sadiq (s)
2. i.e We instructed Solomon this judgement and it was to abrogate the judgement, which We had instructed David before.
But Abu Hurayra thought it easy to condemn the prophets that they might misjudge like the other muftis.
(And they do not assign to Allah the attributes due to Him) 6:91, when they permitted themselves to give fatwas according to their own thinking against the prophets, who were the means between Allah and His people. They thought that the prophets might misjudge even in the legal judgements and laws, which were, no doubt, revealed to them from Allah (and whoever did not judge by what Allah revealed, those are they that are the unbelievers) 5:44.
If discernment returned to their minds, they would know that the prophets didn't give decisions and judgements according to their thought because they would know that by revelation. This was possible for the mujtahids of umma because it was the best of what they can do. But it was impossible for the prophets because it often led to one's own thought.
If the prophets judged according to their thought, it would be possible for the other mujtahids to contradict them. Then the dignity of prophecy and the prophets would be lost. Could any faithful mujtahid dare to contradict Prophet Muhammad (s) and break his verdict? Certainly not! It is blasphemy unanimously!
The holy Qur'an declares clearly that Prophet Muhammad (s) acted according to the revelation (..nor does he speak out of desire. It is naught but revelation that is revealed) 53:3-4. So did all the prophets and apostles (peace be upon them all).

6. Solomon goes to bed with a hundred women in one night
The two sheikhs mentioned a tradition that Abu Hurayra had said: "Prophet Muhammad said: Sulayman ibn Dawood (Solomon, the son of David) said: I will go to bed with a hundred of women tonight. Each woman will give birth to a boy, who will fight for the sake of Allah. The angel said to him: Say inshallah. He did not say and went to bed with them. No one of them did bear except one, who gave birth to half a human being. If he said inshallah, he wouldn't break his oath and his desire would be realized."
We also have some notes about this tradition:
First: The human power is unable to go to bed with one hundred women in one night, however strong the man is. This is against the rules of nature and cannot be happened at all.
Second: It was not possible for the prophet Solomon (s) to turn his back on the will of Allah, especially after the precaution of the angel to him. What prevented him to say inshallah? Was he not the prophet, whom Allah had delegated to guide people in the way of Allah? It was the ignorant that turned their backs on the will of Allah and ignored that all their affairs were in His hand! The prophets were far above the inattention of the ignorant. They were far above what the dotards thought.
Third: Abu Hurayra was confused about the number of Solomon's wives. Sometimes he said they were one hundred, 1 and sometimes he said they were ninety, 2 seventy3, and sixty 4. All these traditions were mentioned in al-Bukhari, Muslim, and Ahmed's books. I do not know what they would say, those who defended this man! Would they say that Solomon had done this thing several times with his wives? So they were a hundred at the first time and ninety at the second time and seventy or sixty at the other times. And every time the angel precautioned him but he did not say inshallah. I do not think they would say that. It would be better for them to say: The tear became wider for the patcher to repair.5 A liar has no good memory.6

7. Moses slaps the angel of death
The two sheikhs mentioned a tradition that Abu Hurayra had said: "The prophet Muhammad (s) said: The angel of death came to
1. Sahih of al-Bukhari, vol. 3, p.p. 176. Musnad of Ahmed, vol. 2, p.p. 229 and p.p. 270.
2. ibid, vol. 4, p.p. 107.
3. ibid, vol. 2, p.p. 165.
4. Sahih of Muslim, vol. 2, p.p. 23. In the same chapter Muslim mentioned a tradition narrated by Abu Hurayra from another way that they were seventy and another narrated by him from a third way that they were ninety.
5. A proverb.
6. A proverb.
Moses and said to him: Respond to the order of your god! Moses slapped the angel of death on his eye and gouged it. The angel of death returned to Allah and said to Him: You sent me to one of Your slaves, who did not want to die. He gouged my eye. Allah restored to him his eye and said to him: Go back to My slave and say to him: If you want to live, you are to put your hand on a bull's back and see how many hairs stick in your hand. You will live for every hair a year." 1
Ahmed bin Hanbal mentioned this tradition in his Musnad 2 that Abu Hurayra had said: "The Prophet (s) said: The angel of death used to come to people visibly. He came to Moses. Moses slapped him and gouged his eye…" Ibn Jareer at-Tabari in his book Tareekh al-Umam wel- Mulook (the history of the nations and the kings) vol. 1, mentioned that Abu Hurayra had said: "The angel of death used to come to people visibly until he came to Moses. Moses slapped him and gouged his eye…" and at the last of the tradition that "the angel of death began to come to people invisibly after the death of Moses."3
You note clearly that this tradition has many things, which can never be ascribed to Allah, His prophets, and His angels. Is it suitable for Allah to choose among His people one, who assaults like the tyrants even upon the angels of Allah just because of anger and acts like the mutinous arrogant or to hate death so much like the ignorant? Was that possible for Moses, whom Allah had chosen for His mission and entrusted with His revelation? Was that possible for Moses, whom Allah had favored with His talking to and made one of the best prophets? How did he hate death while he desired to meet Allah and to be near Him? What was the guilt of the angel of death, who was but a messenger from Allah to him to be slapped
1. Sahih of Musli, vol. 2, p.p. 309. Sahih of al-Bukhari, vol. 2, p.p. 163 and vol. 1, p.p. 158.
2. vol. 2, p.p. 315.
3. If the angle of death came to people visible, that would be widespread among the all, like the rays of the sun in the midday. Why did the narrators and the historians of the other nations miss this news if it had had any reality? Why didn't the imagination of the fictionists and fablers hover about this excitements? Did they leave the honor of that for Abu Hurayra ?
and his eye be gouged? Was it suitable for the arch-prophets to insult and beat the angels, who were sent by Allah to inform them of the missions and orders of Allah? Allah and His prophets and angels be far above that! Why did we disavow the dwellers of ar-Rass, the Pharaoh, Abu Jahl and the likes and curse them day and night? Was that not because they offended the prophets when they came to them with the missions and orders of Allah? How do we, then, ascribe the same to the prophets? Allah forbid! What a great slander it is!
It is well-known that the power of the human beings altogether, or in fact, the power of all the creatures since the beginning of creation until the Day of Resurrection, cannot stand against the power of the angel of death. How was it easy for Moses to beat him? Did the angel not defend himself although he was able to put Moses to death especially that he was ordered by Allah to do that? And when did the angel have an eye to be gouged? And do not forget that the angel lost his right for the slap and the gouged eye. He wasn't ordered by Allah to avenge himself upon Moses, in whose Torah Allah had said: (that life is for life, and eye for eye, and nose for nose, and ear for ear, and tooth for tooth, and (that there is) reprisal in wounds),1 nor Allah blamed Moses, but He revered him by giving him the option to choose between dying or living for many other years as much as the hairs of the bull stuck in his hand.
I swear by the dignity of rightness and the honour of truthfulness and by their being above nullness and falsehood, that this man had burdened his defenders with what they couldn't bear and overtaxed them with his traditions, which their minds couldn't put up with, especially his saying: (the angel of death used to come to people visibly before the death of Moses but he came to them invisibly after the death of Moses). May Allah save us from torpor of
1. Sura of al-Ma'ida, Verse: 45. We found that the twenty-third paragraph of the twenty-first chapter of the Exodus of the Torah, which is among the Jews and Christians nowadays have the following meaning: (If a harm happened, a soul would be given for a soul, an eye for an eye, a tooth for a tooth, a hand for a hand, a leg for a leg, a burn for a burn, a wound for a wound and a bruise for a bruise).
mind and nonsense of saying and doing. There is no power save in Allah, the most Exalted, the Almighty.
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8. A rock runs away with Moses' cloths
The two sheikhs mentioned that Abu Hurayra had said: "The prophet Muhammad (s) said: "The Israelites bathed nakedly. They looked at each other's private parts. Moses bathed alone. They said: "By Allah, nothing prevented Moses to bathe with us, unless he had a hernia." Once Moses went to bathe, He put his cloths on a rock. The rock ran away with Moses' cloths. Moses followed the rock crying: "O rock, my cloths! O rock, my cloths!" The Israelites looked at Moses private parts and said that Moses was all right. After that the rock stopped. Moses took his cloths and began to beat the rock. I swear by Allah that the rock had six or seven scars." 1
Al-Bukhari and Muslim mentioned in their Sahihs that Abu Hurayra had said that it was this event, which Allah had referred to in His saying: (O you who believe! be not like those who spoke evil things of Musa, but Allah cleared him of what they said, and he was worthy of regard with Allah) 33:69.
You see what impossibility there was in this tradition. It was not possible to defame the prophet Moses, who had the honour of talking with Allah, by unveiling his private parts in front of his people, because that would disgrace him and diminish his dignity, especially when they saw him running after a rock, which didn't see or hear, and crying: "O rock, my cloths! O rock, my cloths!" Then to stop at the rock in front of people nakedly and beat it while the people were looking at his private parts as if he was mad!
If that thing were true, Allah would have done it. Then why would Moses be angry to punish the rock, which was obliged to do so because it had no mind or option? What was the use of beating a rock, which had no any feeling?
1. We mentioned the tradition according to Muslim in his book Sahih, vol. 2, p.p. 308. Al-Bukhari mentioned it in his Sahih, vol. 1, p.p. 42, and vol. 2, p.p. 162. It was mentioned by Ahmed in his Musnad in many ways from Abu Hurayra, vol. 2, p.p. 315.
The running away of the rock with Moses cloths wouldn't give him any excuse to disgrace himself by unveiling his private parts in front of people. He could stay in his place until someone brought him his cloths or any thing else to veil himself like any sane man would do if something like that happened to him.
The running away of the rock was a miracle and an extraordinary thing. It would not happen unless there was a cause for challenge or to prove a very great thing like the moving of the tree for the prophet Muhammad (s) in Mecca, when the polytheists suggested to the Prophet (s) to make it move. Allah made the tree move from its place to another to prove Muhammad's prophecy and to certify his mission. It was clear that the case of Moses bathing in the sea didn't required miracles or any challenge, especially when it would cause a scandal for the prophet in front of his people in a way that any one saw or heard about it would scorn him and make fun of him. As to prove that he had no hernia was not so important that it required disgracing the prophet or diminishing his dignity nor it was one of the necessities, which required miracles. It could be known easily by his wives, who might, then, tell the truth.
Let suppose that he had a hernia, what was the wrong of that? The prophet Shu'ayb (Jethro) became blind and the prophet Ayyoub (Job) was sick for forty years. All of the prophets became sick and died. It was not a defect that they had some sicknesses, especially when they were unknown by people like hernia. It was not possible for them to have something affecting their minds or their generosity or something that would lead people to keep away from them or make fun of them. Certainly the hernia was not of that kind.
It was not narrated by anyone that the Israelites thought Moses had a hernia except by Abu Hurayra!
But the event that Allah referred to in the holy Qur'an by saying: (O you who believe! be not like those who spoke evil things of Musa, but Allah cleared him of what they said) 33:69, was, as narrated by Imam Ali and Ibn Abbas, about the case that the Israelites accused him of killing Aaron. It was also said that it was about the case of the prostitute, whom Qaroun (Croesus) had seduced to accuse Moses of having a corrupted relationship with her but Allah acquitted him from this accusation where she, herself, said the truth.
And it was said that they hurt him by ascribing to him magic, lying and madness after they saw the miracles.
I wonder at al-Bukhari and Muslim that they added these traditions to the virtues of Moses! Was beating the angel and gouging his eye a virtue? Was running in front of people nakedly honour? What was the meaning of this nonsense? The prophet Moses was far above that. It was enough for him what the holy Qur'an had declared about his virtues and honourable position.

9. People resort to the prophets hoping their intercession
The two sheikhs mentioned a long tradition of Abu Hurayra's saying that: "The Prophet (s) said: In the Day of Resurrection Allah gathers all peoples, the first and the last of them, in one place. The caller can see them all and they all can hear him. The sun comes nearer. People cannot tolerate the grief and worry. They say to each other: "Don't you see what grief you are in? Don't you find someone to intercede for you with your god?" They go to Adam (s) and say to him: "You are the father of the human beings. Allah created you with His hands and blew in you some of His mercy. He ordered the angels to prostrate in front of you and they did. Please intercede for us with your god. Don't you see what we are in?" Adam says: "My god became so angry today to a degree that He hadn't become so angry before nor He will be so angry after that. He forbade me to eat from the tree but I disobeyed Him. Myself, myself, myself! Go to another than me. Go to Noah." They go to Noah and say to him: "O Noah, you were the first prophet to the people of the earth. Allah called you a grateful slave. Please intercede for us with your god. Don't you see what we are in?" Noah says: "My god became so angry today that He hadn't become so angry like that before, nor He will be so angry like that after today because I had, once, cursed my people. I shall keep to myself, myself, myself! Go to another than me. Go to Abraham." They go to Abraham (s) and say to him: "O Abraham, you are the prophet of Allah and His true friend among all the people of the earth, please intercede for us with your god. Don't you say what we are in?" He says: "My god became so angry today that He hadn't become so angry like that before, nor he will be so angry like that after today. I had told lies three times. I will keep to myself, myself, myself! Go to another than me. Go to Moses." They go to Moses and say to him: "O Moses, you are the prophet of Allah. He preferred you with His mission and talked with you alone among all the people; please intercede for us with your god. Don't you see what we are in?" He says: "My god became so angry today that He hadn't become so angry like that before nor He will be so angry like that after today. I had killed someone, whom I was not ordered to kill. I will keep to myself, myself! Myself! Go to another than me. Go to Jesus." They go to Jesus (s) and say to him: "O Jesus, you are the prophet of Allah and His word, which He communicated to Miriam (the Virgin Mary) and a spirit from Him. You spoke to people when you were in the cradle; please intercede to us with your god. Don't you see what we are in?" Jesus (s) says: "My god became so angry today that He hadn't become so angry like that before, nor He will be so angry like that after today. (Abu Hurayra did not mention guilt) I will keep to myself, myself! Myself! Go to Muhammad." They go to Muhammad (s) and say to him:
"O Muhammad, you are the prophet of Allah and the last of the prophets. Allah forgave you all your guilts. Please intercede for us with your god. Don't you see what we are in?" Then I (Muhammad) go to be under the Empyrean and prostrate in front of my god. Allah grants me to praise and thank Him in a way that no one was granted with before me. Then it is said: "O Muhammad, raise your head and ask whatever you like, you will be granted that and intercede, your intercession will be accepted." I say: "O my god, my umma! O my god, my umma!" It is said: "O Muhammad, enter among your umma those, who won't be punished, from the right gate and they will participate the other gates with people." 1
Abu Hurayra, in this tradition, did dare audaciously to defame and disgrace the prophets, whom Allah had chosen to spread His missions among His people, in a way that the divine Sharia and Sunna denied it completely. The Sunna had a way of glorifying the
1. This text is according to al-Bukhari in his Sahih, vol. 3, p.p. 100. It was mentioned by Muslim in his Sahih, vol.1, p.p. 97 and Ahmed in his Musnad, vol. 2.
prophets that made the hearts full of sacred regard and respect and the fronts submit to them. It was the Sunna of the prophet Muhammad (s) and his holy Qur'an that spread the glories of these prophets (s) allover the universe, on the land, in the sea and filled the ears of the age with praising them. All what the nations knew about these prophets of glory, which made the eyes submit in front of, and greatness, which made the ambitions cringe and lower their wings meanly before, was by virtue of the Qur'an and Muhammad's Sunna. Without the infallible Sunna of the prophet Muhammad (s) and the holy Qur'an, no one of the later generations would know any thing about these prophets (s) where there was no certain evidence or a true news or a reasonable narration about them. So the prophet Muhammad (s) preserved the history of the prophets and the nations and completed, by the Sunna and the Qur'an, the noble characters and the best of morals and manners. He spread the divine laws and the wise systems that were revealed to him from Allah, which would insure the happiness of the worldly life and the afterlife. They both, the Qur'an and the Sunna, included science, wisdom, politics, the dignity of the life and the hereafter and preserved the Arabic language until the Day of Resurrection.
This tradition of Abu Hurayra, with its prattle and nonsense, was strange and different from the speech of the prophet Muhammad (s) and too far contrary to the Sunna. It was too far from our Prophet to ascribe what this tasteless trivial tradition included. Adam was far above disobedience by committing a fault made Allah be so angry with him. Allah forbade him to go near the tree to exalt and guide him. Glory be to Noah. He would not curse any people except the enemies of Allah in order to be nearer to his god. Abraham was too much honest than to lie! He never did a thing made Allah be so angry with him. Moses did not kill anyone, whom Allah would be so angry for, but he killed someone that had no sanctity or value. Allah, the most exalted, would not treat His prophets but with benevolence as He said: (Is the reward of goodness but goodness) 55:60. The prophets were greater than to think of their god that He became so angry with them that He would never be angry like that neither before nor after. Also the prophet Muhammad would never tell about them but praise and glorification.
How can people deliberate and intercommunicate in the Day of Resurrection? They are as Allah says: (every woman giving suck shall quit in confusion what she suckled, and every pregnant woman shall lay down her burden, and you shall see men intoxicated, and they shall not be intoxicated but the chastisement of Allah will be severe) 22:2, and (The day on which a man shall fly from his brother, And his mother and his father and his spouse and his son. Every man of them shall on that day have an affair, which will occupy him) 80:34-37.
How can they, in that difficult situation, go to the prophets, who are, then, on the A'araf (the partition between Paradise and Hell)? What prevents them to go to the prophet Muhammad from the first time? Is he not of the glorious status, the high rank and the acceptable intercession? No one, then, ignore him. Why doesn't Adam or Noah or Abraham or Moses advise them to go to Muhammad directly? Can't any one of the prophets comfort those poor people at the first they ask for intercession? Do the prophets not know the glorious status of the prophet Muhammad at that day or do they prefer to increase the suffering of those poor believers asking for help?
We may ask Abu Hurayra about those poor people: are they from the nation of Muhammad or from another nation? If they are from the nation of Muhammad, what will prevent them to go to him from the first time they ask for intercession? And if they are from another nation, of course he won't abort their efforts and disappoint them with all his mercy that Allah has granted him and has made him the means to intercede between Him and His people. Certainly he will not disappoint them since he is the hope for the desirous and the peace for the scared. He answers the needy with his liberality and sates the thirsty asker before his echo comes back.

10. Doubt of prophets, criticising Lot, preferring Yousuf to Muhammad in patience
The two sheikhs mentioned that Abu Hurayra had said: "The prophet Muhammad (s) said: We are worthier of doubt than Abraham when he said (as in the holy Qur'an): (And when Ibrahim said: My Lord! Show me how Thou givest life to the dead, He said: What! And do you not believe? He said: Yes, but that my heart may be at ease) 2:260. May Allah have mercy upon Lot; he recoursed to a strong support. If I stayed in prison as long as Yousuf (Joseph) had stayed, I would respond to the inviter." 1
This tradition was impossible for some reasons:
First: This tradition proved that Abraham was in doubt but Allah said: (And certainly We gave to Ibrahim his rectitude before) 21:51, and: (And thus did We show Ibrahim the kingdom of the heavens and the earth and that he might be of those who are sure) 6:75. Sureness is the best degree of knowledge. He, who is sure of a thing, cannot be in doubt about it. Reason, itself, denies that the prophets, all of them, were in doubt about things. It is too obvious.
As to the saying of Allah: (And when Ibrahim said: My Lord! show me how Thou givest life to the dead) 2:260, it might mean that Abraham asked his god about how to give life to the dead and not about giving life, itself. This wouldn't be, unless the giving of life to the dead was certain for him.
That is to say: using how in a question means to ask about the state of something existed and known for the asker and the asked one. For example: How is Zeid? means that is he all right or sick? And how did Zeid do? means that did he do well or bad? And so his saying (My Lord! show me how Thou givest life to the dead) was but a request to be shown how what he was certain of-giving life to the dead-would be done.
But because that someone, who didn't know the high status of Abraham, might think that this request of Abraham came out from his doubt in the power of Allah to give life to the dead, Allah wanted to remove this illusion so He said to him: (What! and do you not believe? He said: Yes). Abraham said: "yes" to mean: "I believe in the power of giving life, but I requested that in order to ease my heart when I would see how the dead could be alive again after the separation of its parts in the graves, in the caves, inside the stomachs of the beasts and in the sites of dying in the deserts or in the seas." As
1. Refer to al-Bukhari's Sahih, vol. 2, p.p. Muslim's Sahih, vol. 1, p.p. 71 and Ahmed's Musnad, vol. 2. if he was eager to see how that would happen so he said (to ease my heart), which meant to cool his burning thirst by seeing such.
This was the meaning of the verse. Whoever ascribed doubt in the power of Allah to Abraham, would definitely go astray.
Second: It was clear from his saying: "We are worthier than Abraham in doubt." that the prophet Muhammad and all of the other prophets were in doubt and worthier than Abraham in that.
Suppose that he didn't mean all the prophets, but definitely he meant himself. The text was so clear to show that the prophet Muhammad was worthier than Abraham in doubt. Glory to Allah! This was a great slander! The consensus and the mental and traditional criteria certified the nullity of this tradition.
We don't know, I swear by Allah, why the prophet Muhammad was worthier than Abraham in doubt, in spite of that Allah had granted him what He hadn't granted Abraham and all the other prophets or the angels!
The Prophet Muhammad's guardian, Imam Ali, who was the gate of the Prophet's town of knowledge and was to him as was Aaron to Moses, but there was no prophet after him, said: "If the blind between Allah and me was removed, I wouldn't be more sure (than I am sure of Allah)."1 That was to say that his faith in Allah was at the highest degree and it would not increase because he, really, knew Allah very well and he was so sure about Him and his power. Thus was Imam Ali, so how about the master of the prophets and the last of them all (peace be upon them)!
Third: in his saying: " May Allah have mercy upon Lot, he resorted to a strong support" he criticised Lot and accused him of being not so confident in Allah, where, in fact, Lot wanted to provoke his tribe and relatives and to overcome by his assistants for the sake of Allah to order the people to do good deeds and forbid
1. This saying of Imam Ali was famous. Al-Bouseiry, the poet, referred to it in his poem: The vizier of his cousin in great deeds,
Would be happy if the vizier was a relative,
Removing of the blind added to his sureness nothing,
It was the sun without a cover.
them to do bad deeds. The prophet Muhammad (s) would never blame Lot or disprove his saying. The prophet Muhammad (s) would never think of Lot else than what he deserved as great glorious prophet, but he had warned that there would be many liars fabricating traditions!
Fourth: in his saying: "If I stayed in prison as long as Yousuf (Joseph) stayed, I would respond to the inviter" he preferred, clearly, Yousuf to the prophet Muhammad. This contradicted the consensus, the books of Hadith and what was proved to be a necessity among the Muslims.
If you said that the prophet Muhammad was humble to admire Yousuf's prudence, patience and wisdom in proving his innocence until the truth appeared and he was set free from prison, we would say that it was not possible for the Prophet to say such even in humility, because if he was tried by the same problem of Yousuf, he would be more prudent and patient to clear the truth. How impossible it was for the Prophet to respond to the inviter by just inviting him to get out of prison and lose the wisdom, which Yousuf preferred when he said to the messenger of the king when set him free from prison as Allah says: (Go back to your lord and ask him, what is the case of the women who cut their hands; surely my Lord knows their guile. He said: How was your affair when you sought Yusuf to yield himself (to you)? They said: Remote is Allah (from imperfection), we knew of no evil on his part. The chief's wife said: Now has the truth become established: I sought him to yield himself (to me), and he is most surely of the truthful ones) 12:50-51.
He didn't get out of prison until his innocence shone like the sun without clouds.
So Yousuf was prudent and patient that he didn't try to get out of prison so soon until he got what he wanted. More than that the prophet Muhammad (s) was prudent, patient, lenient, firm, determined, wise and infallible in all doings and sayings. It was he, who if they put the sun in his right hand and the moon in his left hand in order to give up his mission, would never do.
It would be better for Abu Hurayra to say: if the prophet Muhammad stayed in prison many times as long as Yousuf stayed, he would never beseech anybody to get him out of prison as Yousuf did when (he said to him whom he knew would be delivered of the two: Remember me with your lord) 12:42. That was to say: describe my morals and manners to the king and tell him about my story that he may have mercy on me and rid me of this trouble (but the Shaitan caused him to forget mentioning (it) to his lord) 12:42, that the Satan made the man forget to mention Yousuf to the king (so he remained in the prison a few years) 12:42. The forgetfulness of the man and the stay of Yousuf in prison for some years were a warning for him because he did the unworthier thing. He didn't have to beseech but the mercy of Allah. It was mentioned by the prophet Muhammad as such.
Prophet Muhammad (s) suffered from what was greater than the trouble of Yousuf's prison and much worse than all what the family of the prophet Jacob (s) suffered. He never became weak or gave in. He didn't beseech but Allah. He and all his tribe (the Hashimites) were blockaded in the defile for years. They were in an absolute distress. He, his tribe and the believers all were offended too much that no any prophet before him suffered like him. They (the polytheists) clamoured him and his tribe as possible as they could. Here are some of the sayings of Allah: (And when those who disbelieved devised plans against you that they might confine you or slay you or drive you away) 8:30, and (If you will not aid him, Allah certainly aided him when those who disbelieved expelled him, he being the second of the two, when they were both in the cave, when he said to his companion: Grieve not, surely Allah is with us. So Allah sent down His tranquillity upon him and strengthened him with hosts which you did not see) 9:40, and (And Allah did certainly assist you at Badr when you were few) 3:123 and (When you ran off precipitately and did not wait for any one, and the Apostle was calling you from your rear, so He gave you another sorrow instead of (your) sorrow) 3:153 and (When they came upon you from above you and from below you, and when the eyes turned dull, and the hearts rose up to the throats, and you began to think diverse thoughts of Allah. There the believers were tried and they were shaken with severe shaking) 33:10-11 and (and on the day of Hunain, when your great numbers made you vain, but they availed you nothing and the earth became strait to you notwithstanding its spaciousness, then you turned back retreating. Then Allah sent down His tranquillity upon His Apostle and upon the believers) 9:25-26, in addition to his other generous situations, in which he met many gravities, but in all of them he was firmer than the mountains. He met the difficulties with a great heart and a steady soul, so they faded in front of his wide mind and gentle character. He didn't beseech save Allah to get him out from distress into easiness. He carried out his affairs by patience and depending upon Allah. So where were his determination, patience, prudence and wisdom relative to those of Joseph, Jacob, Isaac, Abraham and the rest of the prophets (peace be upon them, all)?

11. Gold locusts falling down over Ayyoub
The two sheikhs mentioned in many ways a tradition 1 that Abu Hurayra had said: "The Prophet said: while Ayyoub (Job) was bathing (in the sea) nakedly, gold locusts fell down over him. He began to collect them in his cloths. His god said to him: "Couldn't I make you have no need for this?" He said: "Yes, by Your glory, but I needed Your blessing."
No one believed this saying except those of no insight or sense. Creating gold locusts was a miracle and an extraordinary thing. Allah did not do like that except where there was a necessity. For example, if proving the prophecy depended on a miracle, Allah would do to be an evidence for the prophecy and the mission. Allah would not create gold locusts in vain to fall down over Ayyoub while he was bathing nakedly alone.
If they fell down over him and he began to collect them in his cloths, it would be a reasonable doing. It would be a gift from Allah, who favored him with, and it must be thanked by accepting it respectably and not by giving it one's back depreciatingly, because turning away from it would be ingratitude, which the prophets were far above.
If the prophets gathered wealth, they would spend it for the sake of Allah to gain His contentment. They would make use of it to carry out their reformative plans. Allah was aware of their intents so He would never blame them for gathering wealth.
1. Refer to al-Bukhari's Sahih, vol. 1, p.p. 42 and vol. 2, p.p. 160.

12. Criticizing Moses for burning the village of ants
The two sheikhs mentioned that Abu Hurayra had said: "Prophet Muhammad said: An ant pinched one of the prophets (Moses, as said by at-Tarmithi) 1. He ordered to burn the village of ants and it was burned. Allah revealed to him: "Why did you burn one of the nations that praised Allah, because an ant had pinched you?" 2
Abu Hurayra was fond of the prophets. He wandered about every odd disaster, which sored the eyes and blocked the ears. The prophets had longer patience, greater hearts, and higher statuses than what this dotard told about.
The Prophet Muhammad's guardian, Imam Ali bin Abu Talib (s) said in one of his speeches: "I swear by Allah, if I had been given the seven states with all what was there under their skies to disobey Allah by snatching a crust of a barely seed from an ant, I would never do. This worldly life, for me, is cheaper than a leaf in the mouth of a locust crunching it. What had Ali to do with a passing ease and a transient pleasure?"
Although Imam Ali was not a prophet, but a veracious guardian, his case represented the infallibility of the prophets against what the ignorant ascribed to them. Allah did never choose, for His missions, anyone, who would not be far away from those accusations. Glory be to Allah and exalted was He above what the idiots say!
I don't know, by Allah, what the defenders of this tradition would say about this prophet, who tortured the ants with fire, in spite of the prophet Muhammad's saying: "No one is to torture with fire but Allah." 3They agreed unanimously that burning with fire was forbidden for all the animate beings, except that when a man
1. Refer to al-Qastalani's book Irshad as-Sari, vol. 6,m p.p. 288.
2. Refer to al-Bukhari's book Sahih, vol. 2, p.p. 114, Muslim's Sahih, vol. 2, p.p. 267, Abu Dawood's al-Adab, Ibn Maja, an-Nassa'ei and Ahmed's Musnad.
3. Refer to an-Nawawi's book Sharh Sahih Muslim, vol. 11, p.p. 6, printed in the margins of the book Sharh Sahih al-Bukhari.
made another man die by burning him with fire, then the dead man's guardian had the right to burn the doer with fire.
Abu Dawood mentioned a true tradition that Ibn Abbas said that the Prophet (s) had forbidden killing the ant, the bee, the hoopoe, and the shrike.

13. The Prophet forgets two sections of the prayer
The two sheikhs mentioned a tradition that Abu Hurayra had said: "Prophet Muhammad offered one of the day prayers, I think it was the Asr prayer 1, in two sections (rak'ah) instead of four and he finished it. Then he stood up to a piece of wood was in the front of the mosque and put his hand on it.2 Among the people in the mosque were Abu Bakr and Omar, but they feared to ask the Prophet about that. The hurried people left the mosque and asked if the prayer had been lessened. Someone, whom the Prophet called Thul-Yadayn, asked the Prophet: "Did you forget or lessen the prayer?" The Prophet said: "I didn't forget and the prayer wasn't lessened." Thul-Yadayn said: "Yes, you forgot." The Prophet offered two additional rak'ahs, made tassleem (the ending of a prayer), said Allahuakbar (Allah is great) and prostrated for the forgetness." 3
This tradition was untrue for many reasons:
First: It was not possible that this forgetness came from someone, who went to prayer with heart and soul. It came from that, who was inattentive in his prayers. The prophets were too far above inattentiveness and too glorious than to be defamed by the
1. What prudent and cautious Abu Hurayra was! Don't you see that he didn't decide certainly it was the Asr prayer and didn't certify his guess!
2. The piety of Abu Hurayra led him to mention even that piece of wood and that the Prophet put his hand on it, which had nothing to do with the subject of the tradition, but because he was so cautious in mentioning the details!!.
3. Exactly as it was mentioned in al-Bukhari's Sahih, vol. 1, p.p. 145 and in other places of the book. Refer to Muslim's Sahih, vol. 1, p.p. 215 and Ahmed's Musnad, vol. 2, p.p. 234.
swindlers. We have not found that such forgetness happened to any of the prophets especially the master and the last of them (peace be upon them).
I swear by the master of the prophets (s) that if such forgetness came from me, shame and shyness would occupy me and the prayers, behind me, would make fun of me and of my worship, so how about the prophets, whom Allah had chosen to be the excellent models for people!
Second: Prophet Muhammad said: "I didn't forget and the prayer wasn't lessened." So how would it be for him, after that, to declare that he forgot? Suppose that he was not infallible in forgetting, but he was infallible not to be obstinate and imprudent in his sayings if they were in contradictory to the reality. This was certain among all the Muslims.
Third: Abu Hurayra was confused in this tradition and his sayings were different. Sometimes he said: "The prophet Muhammad led us in one of the day prayers; either the Zuhr (noon) prayer or the Asr (afternoon) prayer." He was doubt between them. Another time he said: "The Prophet led us in the Asr prayer", as if he was certain. In the third he said: "While I was offering the Zuhr prayer with the Prophet…" These traditions were in al-Bukhari and Muslim's Sahihs. Those, who explained the Sahihs, were confused to a degree led them into affectedness and they took upon themselves what they couldn't bear in order to defend these traditions as they did when they refuted the opinion of az-Zuhri when he confirmed that Thul-Yadayn and Thush-shamalayn was the same man.
Fourth: The tradition showed that the Prophet left his place of praying, stood up and put his hand on a piece of wood in the front the mosque. The hurried people left the mosque and said: "Was the prayer lessened?" Thul-Yadayn said to the Prophet: "Did you forget or lessen the prayer." The Prophet said: "I didn't forget nor lessen the prayer." He said to the Prophet: "Yes, you forgot." Then the Prophet said to his companions: "Was he right?" They said: "Yes, he was." Another one mentioned by Abu Hurayra that the Prophet entered the room (of the mosque) and came out then the people returned. All that invalidated the prayer, because according to the Islamic Sharia, the prayer is a continuous unit, which can not be interrupted. So how could the Prophet depend on his first two rak'ahs to complete them by other two rak'ahs to be four, the right number of rak'as for the Zuhr or Asr prayer?
Fifth: Thul-Yadayn, who was mentioned in the tradition, was the same as Thush-Shamalayn, 1 Ibn Abd Amr, the ally of the tribe of Zuhra. The two names referred to one person. He was martyred during the battle of Badr. That was confirmed by the imam of the tribe of Zura and the best of those, who knew about their allies, Muhammad bin Muslim az-Zuhri, as it was mentioned by Ibn Abdul-Birr in his book al-Isstee'ab, ibn Hajar in his book al-Issaba, Sharh Sahih Muslim and Sharh Sahih al-Bukhari. Also the same was confirmed by Sufyan ath-Thawri and Abu Haneefa when they considered the tradition as untrue one and gave fatwas contradicting it. 2 An-Nassa'ei declared in his tradition that Thul-Yadayn and Thush-Shamalayn referred to the same person. He said: 3…Thush-Shamalayn ibn Amr said to him (to the Prophet): "Did you lessen the prayer or did you forget?" The Prophet said: "What did Thul-Yadayn say?" So he confirmed that Thush-Shamalayn was the same as Thul-Yadayn. Clearer than that was a tradition mentioned by Ahmed bin Hanbal4 narrated by Abu Salama bin Abdur Rahman and Abu Bakr bin Abu Khaythama that Abu Hurayra had said: "Prophet Muhammad offered the prayer of Zuhr or Asr in two rak'ahs and finished it by tasleem (saying assalamu alaykum). Thush-Shamalayn bin Abd Amr, the ally of the tribe of Zuhra, said to him: "Did you lessen the prayer or did you forget?" The Prophet (s) said: "What did Thul-Yadayn say?" They said: "He was right."
1. His name was Omayr or Amr as mentioned in Ibn Hajr's book al-Issaba.
2. Refer to an-Nawawi's book Sharh Sahih Muslim, vol. 4, p.p. 235, printed in the margins of al-Qastalani's book Irshad as-Sari and Zakariyya al-Ansari's book Tuhfa.
3. Refer to al-Qastalani's Irshad as-Sari, vol. 3, p.p. 267.
4. In his book Musnad, vol. 20, p.p. 271 and p.p. 284.
Abu Musa mentioned a tradition narrated by Ja'far al-Mustaghfiri 1 from Muhammad bin Katheer from al-Awza'ee from az-Zuhri from Sa'eed bin al-Mussayab, Abu Salama and Obaydullah bin Abdullah that Abu Hurayra had said: "The Prophet ended the prayer after two rak'ahs instead of four. Abd Amr 2 bin Nadhla, who was from the tribe of Khuza'a and an ally of the tribe of Zuhra, stood up and said to the Prophet: "Did you lessen the prayer or did you forget?"…including the saying of the Prophet (was Thush-Shamalayn true?)
All these traditions showed clearly that Thul-Yadayn, mentioned in Abu Hurayra's tradition was Thush-Shamalayn ibn Abd Amr, the ally of the tribe of Zuhra. No doubt that Thush-Shamalayn, mentioned above, was killed in the battle of Badr more than five years before Abu Hurayra became a Muslim. His killer was Ossama aj-Jasmi. Ibn Abdul Birr and all of the historians said that. So how could it be possible for Abu Hurayra to meet him in one prayer behind the prophet Muhammad (s)?!
Some, who defended Abu Hurayra, justified that the companion might narrate about something that he didn't attend either by hearing about it from the Prophet or from another companion. Hence the death of Thul-Yadayn five years before Abu Hurayra became a Muslim would not prevent Abu Hurayra to narrate the tradition.
This excuse was definitely wrong. Abu Hurayra pretended that he had attended the prayer, and that was confirmed by all those, who mentioned this tradition. Al-Bukhari mentioned the tradition in his Sahih 3 narrated by Adam bin Shu'ba from Sa'd bin Ibrahim that Abu Hurayra had said: "The Prophet (s) led us in the Zuhr prayer or Asr prayer... etc."
Muslim mentioned in his Sahih 4 that Muhammad bin Seereen had said: "I heard Abu Hurayra saying: The prophet Muhammad (s)
1. Refer to Ibn Hajr's book al-Issaba, vol. 20, p.p. 271 and p.p. 284.
2. As it was mentioned in al-Issaba. Notice he said that the name of Thush-Shamalayn was Abd Amr.
3. Vol. 1, p.p. 145.
4. Vol. 1, p.p. 215.
led us in one of the day prayers, either the Zuhr prayer or the Asr prayer…etc."
Imam at-Tahawi was confused about this tradition. He said that it was a true tradition, although he was certain that Thul-Yadayn was Thush-Shamalayn himself, the ally of the tribe of Zuhra, who was martyred in the battle of Badr, five years before Abu Hurayra became a Muslim, so it was impossible for them to be together at one prayer. Hence he was obliged to interpret Abu Hurayra's saying 1 as the following: "The Prophet led us in prayer (metaphorically) that he meant: he led the Muslims in prayer."
The answer for their excuse was that Abu Hurayra confirmed his definite attendance in a way, which could not be interpreted here and there. Muslim mentioned a tradition in his Sahih 2 that Abu Hurayra had said: "While I was offering the Zuhr prayer with the prophet Muhammad (s), he ended the prayer after two rak'as…etc." What about this saying? Was it possible to look for excuses to defend it? Certainly not! But we were afflicted with those, who never ponder! We do not have but Allah to resort to!
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14. Prophet Muhammad hurt, whipped, abused and cursed innocent people
The two sheikhs mentioned that Abu Hurayra had said: "The prophet Muhammad (s) said: O Allah, Muhammad is not but a human being. He becomes angry like the other human beings. I had a promise with You that You would not break it. Every believer I hurt, abused, cursed or whipped, let it be expiation for his guilt and a cause for making him closer to You." 3
It was not probable for Prophet Muhammad and all the prophets to hurt, whip, abuse or curse anyone, who did not deserve that whether they were comfortable or angry. In fact they never became angry in vain save for the sake of Allah. Glory be to Allah. He is far above than to send prophets, who would be moved by
1. Refer to al-Qastalani's book Irshad as-Sari, vol. 3, p.p. 266.
2. vol. 1, p.p. 216.
3. Mentioned by Muslim in his book Sahih, vol. 2, p.p. 392, al-Bukhari in his Sahih, vol. 4, p.p. 71 and Ahmed in his Musnad, vol.2, p.p. 243.
anger to whip, curse, abuse or hurt innocent people. The prophets were far above every saying or doing would conflict with their infallibility or with all what would not be fit for the prudent and the wise.
The pious and the obscene, the believer and the unbeliever knew well that hurting, whipping, abusing or cursing an innocent one was ugly injustice and frank transgression, which the believers denied. Then how would it be probable for the master of the prophets to do such? The Prophet said: 1 "Abusing a Muslim is transgression." Abu Hurayra said: 2 "It was said to the Prophet: "O messenger of Allah, you may curse the hypocrites." He said: "I had not been sent (by Allah) to be a curser but as mercy for people." Thus he was with the hypocrites, how would he be with the innocent believers? He (s) said: 3 "The cursers will never be intercessors or witnesses in the Day of Resurrection." Abdullah bin Amr said: 4 "The Prophet (s) wasn't impolite or dishonest. He (the Prophet) said: "The best of you are those, who are high-minded." Anass bin Malik said: 5 "The Prophet wasn't impolite, a curser or an abuser." Abu Zarr 6said to his brother when he had heard about the Prophet (s): "Ride to that valley and try to hear from him." When his brother came back, he said to him: "I found him ordering with the noble characters." Abdullah bin Amr said: "I wrote down everything I heard from the Prophet (s) in order to memorize it. Some people of Quraysh forbade me to do that and said: "Do you write everything you hear from the Prophet whereas he talks whether he is comfortable or angry?" I told the Prophet about that. He pointed to his mouth with his finger and said: "Write down! I swear by Him, in Whose hand my soul is, that nothing comes out of it (his mouth) but rightness." Amr bin Shu'ayb said that his father had said that his grand father had said: "Do I write down whatever I hear from you?" He said: "Yes, you do." I said: "Comfortable or
1. Mentioned in al-Bukhari's Sahih, vol. 4, p.p. 39.
2. Refer to Muslim's Sahih, vol. 2, p.p. 393.
3. In Muslim's Sahih, vol. 2, p.p. 393.
4. Al-Bukhari's Sahih, vol. 4, p.p. 38.
5. Sahih of al-Bukhari, vol. 4, p.p. 39.
6. Ibid, vol. 4, p.p. 38.
angry you are?" He said: "Yes, because I don't say at all save rightness." 1
Someone asked Aa'isha (the Prophet's wife) about the morals of the prophet Muhammad (s). She said to him: "Did you read the Qur'an?" He said: "Yes, I did." She said: "The Qur'an was his morals." What a word it was that indicated her eloquence and knowledge of the very morals of the Prophet (s). No wonder! She saw him, with the Qur'an in front of his eyes, imitating its guidance, seeking light in its sciences, worshipping according to its orders and forbids, being well-mannered with its ethics, being disposed for its wisdom, following its influences and tracking its suras. You can see his morals in these sayings of Allah: (And those who speak evil things of the believing men and the believing women without their having earned (it), they are guilty indeed of a false accusation and a manifest sin) 33:58, (And those who, shun the great sins and indecencies, and whenever they are angry they forgive) 42:37, (and those who restrain (their) anger and pardon men; and Allah loves the doers of good (to others)) 3:134, (and when the ignorant address them, they say: Peace) 25:63, (Take to forgiveness and enjoin good and turn aside from the ignorant) 7:199, (Repel (evil) with what is best, when lo! he between whom and you was enmity would be as if he were a warm friend) 41:34, (and you shall speak to men good words) 2:83, (and avoid false words) 22:30, (and do not exceed the limits; surely Allah does not love those who exceed the limits) 5:87, (And what reason have we that we should not rely on Allah? And He has indeed guided us in our ways; and certainly we would bear with patience your persecution of us; and on Allah should the reliant rely) 14:12, (and you shall certainly hear from those who have been given the Book before you and from those who are polytheists much annoying talk; and if you are patient and guard (against evil), surely this is one of the affairs (which should be) determined upon) 3:186, (And be kind to him who follows you of the believers) 26:215 and (Thus it is due to mercy from Allah that you deal with them gently, and had you been rough, hard hearted, they
Refer to Ibn Abdul-Birr's book Jami'Bayan al-Ilm, p.p. 36.
would certainly have dispersed from around you; pardon them therefore and ask pardon for them, and take counsel with them in the affair; so when you have decided, then place your trust in Allah)3:159.
These were the morals of the prophet Muhammad (s) and his relationship with the believers and other than the believers. He said: "The real man is he, who can control himself when becomes angry." 1 "He, who has no kindness, will be deprived of welfare." 2 "If kindness is added to a thing, it will become beautiful and if it is deprived of a thing, it will become ugly." 3 "Allah is kind. He loves kindness and gifts people for their kindness what He doesn't gift for violence or anything else." 4 "The real Muslim is he, from whose tongue and hand people are in safe." 5 It is enough for us the saying of Allah addressing the prophet Muhammad (s): (And most surely you conform (yourself) to sublime morality) 68:4. After that, how would it be probable for prophet Muhammad (s) to curse, abuse, whip and hurt just because he became angry? Allah forbid! (They have not estimated Allah with the estimation that is due to Him) 22:74, (but patience is good and Allah is He Whose help is sought for against what you describe) 12:18.
In fact this tradition was fabricated during the reign of Mu'awiya. Abu Hurayra flattered Mu'awiya and the family of Abul-Aass and the rest of the Umayyads by this tradition and to suspend other traditions, in which it was proved that the Prophet had cursed a number of the Umayyad hypocrites and oppressors, who (hindered (people) from Allah's way and seek to make it crooked), to mark them with eternal disgrace and to make people know that they were far away from Allah and His prophet. Thus, Islam and the umma would be in safe from their hypocrisy and ravage. It was an admonition by the Prophet for the sake of Allah, His book, the leaders and the common Muslims.
1. Refer to Muslim's Sahih, vol. 2, p.p. 396.
2. Ibid. vol. 2, p.p. 390.
3. Ibid. vol. 2, p.p. 390.
4. Ibid. vol. 2, p.p. 390.
5. Refer to al-Bukhari's Sahih, vol. 1, p.p. 6.
Once the Prophet (s) had seen in the dream that the family of al-Hakam bin Abul-Aass were leaping on his minbar like the monkeys and hindering people backward. After that he was never seen smiling until he died. 1 Allah revealed to the Prophet a verse of the Qur'an, which was recited by the Muslims day and night, talking about that: (and We did not make the vision which We showed you but a trial for men and the cursed tree in the Qur'an as well; and We cause them to fear, but it only adds to their great inordinacy) 17:60. The cursed tree, mentioned in the Qur'an, was the Umayyad family. Allah revealed to the Prophet that they would occupy his situation, kill his progeny and ravage the umma. Because of that he wasn't seen smiling until he joined the Most High Mate. It was one of the signs of his prophecy and Islam. There were many true traditions, especially by the infallible imams, talking about this event.
The Prophet (s) declared the matter of these hypocrites that (he who would perish might perish by clear proof, and he who would live might live by clear proof), (and nothing is incumbent on the apostle but a plain delivering (of the message)).
Once al-Hakam bin Abul-Aass asked permission to meet the Prophet (s). The Prophet knew him by his voice. He said: 2 "Permit him to come in! Curse be upon him and upon every one of his offspring except the believers 3 of them and what a few they will be! They will be honourable in the worldly life and mean in the afterlife. They are full of cunning and deceit. They are given every thing in this life but they will have no share of good in the hereafter."
The Prophet (s) said: 4 "If the family of Abul-Aass becomes thirty men, they will divide the wealth of the Muslims among them,
1. Refer to al-Hakim's Mustadrak, vol. 4, p.p. 480.
2. Ibid. Vol. 4, p.p. 481.
3. This poor believe had no chance, according to Abu Hurayra's tradition, to be near to Allah or to get a share of mercy,where the prophet excluded him from this curse,whereas the defenders of Abu Hurayra preferred that he wouldn`t be excluded and hoped if the prophet had cursed them and their fathers to be as a penance for their guilts and a cause to make them near to Allah!
4. Refer to al-Hakim's Mustadrak, vol. 4, p.p. 480.
make people slaves for them and distort the religion of Allah according to their interests."
He also said: "If the Umayyads become forty men, they will make people as slaves, take the wealth of the Muslims as their properties and distort the Qur'an to serve their interests." 1
If every one had a newborn baby, he would bring him to the Prophet to pray for him. When Marwan bin al-Hakam was born, they brought him to the Prophet. The Prophet said: "Take out this gecko and the son of a gecko, the cursed and the son of the cursed." 2
Aa'isha (the Prophet's wife) said: "The Prophet cursed the father of Marwan and Marwan was not yet born. So Marwan was included in the curse of Allah." 3
Ash-Shi'bi said that Abdullah bin az-Zubayr had said: "The Prophet cursed al-Hakam (Marwan's father) and his sons." 4
The books of Hadith mentioned these recurrent traditions and others like them. They confirmed that the Umayyads were cursed by the Prophet. Al-Hakim mentioned in his Mustadrak, in the chapter of al-Fitten wel-Malahim (seditions and braveries) enough traditions of this kind, which were a good message for the prudent to ponder about. He concluded the chapter by saying: "Let the researcher for the truth know that I didn't mention in this chapter one third of what were narrated in this concern. The first sedition in this umma was their (Umayyads) sedition. I couldn't end the book without mentioning them."5
This was enough to prove what we had said that they fabricated this tradition and others like it to suspend those curses delivered by the Prophet upon them. But unfortunately the public preferred those
1. ibid. vol. 4, p.p. 479.
2. ibid. vol. 4, p.p. 479.
3. ibid. vol.4, p.p. 481
4. Refer to al-Hakim`s Mustadrak, vol. 4, p.p. 481.
5. Vol.4, p.p. 481. It was clear from his speech that he was afraid of the common people (the sunni public) to deny the traditions he mentioned, but apologized to them that he couldn't end his book without mentioning them. Then i knew what the poet meant by his saying: The Muslims were not Muhammad's umma, but they were his enemy's umma.
cursed hypocrites to their Prophet unconsciously, when they defended this superstition to preserve the fame of those cursed ones. They didn't pay any attention that they did wrong to the Prophet (s).
The umma didn't have to conserve the dignity of those, whom the Prophet had cursed and exiled for their corruption. The umma lost, by doing that, the benefit, which the Prophet wanted to them by cursing and exiling those hypocrites, who trundled the rocks in the night of (al-Aqaba) to startle the Prophet and to throw him down when he was coming back from the battle of Tabouk. It was a true long tradition, in which it was mentioned that the Prophet cursed them at that time. 1
It was too odd of the Muslims to defend those people, who caused many agonies to the Prophet and tried their best to revenge! They hurt him and hurt his family after his death. 2 The Prophet cursed them to dismiss them from the mercy of Allah and to make the believers avoid them because of what they committed and what
1. Refer to Ahmed's Musnad, vol.2.
2. Az-Zubayr bin Bukar mentioned a case happened in Damascus between Imam Hassan (s)and his opponents; Mu'awiya, his brother Otba, Ibnul-Aass, ibn Oqba and ibn Shu'ba.The argument between them was so strong. Something of what Imam Hassan had said then was: "You know well that the Prophet cursed Abu Sufyan (Mu'awiya's father) in seven situations that you cannot deny."He mentioned them all one after the other and then said to Amr bin al-Aass: "You and all these people know well that you satirized the Prophet with seventy verses of poetry and the Prophet said:O Allah,You know that i don`t say poetry and I won`t do.O Allah, curse him for every letter of his poem a thousand curses, so there are countless curses from Allah upon you."Refer to Sharh an-Nahj al-Hameedi, vol. 2, p.p. 104, at-Tabarsi in his book al-Ihtijaj, al-Majlisi in his Bihar, and others, Sunni and Shia. Muslim mentioned in his Sahih, vol. 2, p.p. 392 that ibn Abbas said: "The prophet asked me to call Mu'awiya to come.I came back and said to the prophet: He is eating. He said: Go and call him!I came back and said: The prophet said: Let Allah not satiate his stomach! "In our book (Shia books) concerning this tradition it was mentioned that Ibn Abbas said that the Prophet had cursed Mu'awiya then. What proved it that Muslim mentioned this tradition in the chapter of (those, who were cursed by Prophet)in his bookSahih, but they distorted the traditions to preserve the dignity of those hypocrites.
they would commit, and not to make them be near to Allah as the distorters said!

15. Satan comes to disturb the Prophet's prayers
The two sheikhs mentioned that Abu Hurayra had said: "The Prophet (s) offered one of his prayers and said: "The Satan came upon trying his best to interrupt my prayer. Allah helped me that I could throttle him. I wanted to tie him to a pole that you would see him in the morning, but I remembered Solomon's Saying: (My Lord! do Thou forgive me and grant me a kingdom which is not fit for (being inherited by) anyone after me) 38:35."1
The Prophets were far above that and away from it because it contradicted their infallibility and defamed their dignity and high status. Allah forbid! Could the Satan struggle with the prophets or disturb them or even think of that? Allah said addressing the Satan: (Surely. as regards My servants, you have no authority over them except those who follow you of the deviators) 15:42.
All the Muslims knew that the Satan was distracted by the birth of the prophet Muhammad (s), astonished by delegating him as prophet, stunned by his hegira, became inapt by his rise with the mission, melted like the salt in the water by his guidance, laws and systems, fled like a ray from his prayer, in which Allah had put maxims and secrets that made it (the prayer) prevent from committing atrocities and abominable deeds.
When the Prophet (s) stood up for the prayer, he gave up everything and divested his soul of every thing save Allah. He offered his prayer with a calm heart in slavery to the oneness of Him, the One and Only. If he began his prayer by saying (Allahuakbar), he would seek protection of Allah from the Satan before reciting Qur'anic verses in obedience to the saying of Allah: (So when you recite the Qur'an, seek refuge with Allah from the accursed Shaitan) 16:98.
1. Refer to al-Bukhari's Sahih, vol. 1, p.p. 143,Muslim's Sahih, vol. 1, p.p. 204 and Ahmed's Musnad, vol. 2, p.p. 298.
Of course, when he asked protection of Allah from the Satan, Allah would grant him that. The Satan knew well this fact even if the dotards ignored it!
Abu Hurayra narrated a tradition 1saying that if the Satan heard the azan (the call for prayers) from any Muslim, he would flee scaredly and would (fart) because of terror. So how would the Satan dare to come to the Prophet, who devoted to Allah, stood in front of Him in a loyal praying and asked His protection? How did the Satan interrupt the Prophet's prayer? Why didn't he flee scaredly with his farting? How impossible it was! Allah said: (Surely he (the Shaitan) has no authority over those who believe and rely on their Lord. His authority is only over those who befriend him and those who associate others with Him) 16:99-100.
If you say: "What do you say about this Qur'anic verse: (And if an interference of the Shaitan should cause you mischief, seek refuge in Allah; surely He is the Hearing, the Knowing) 41:36."
We say: "Allah, the Almighty, had educated His beloved Muhammad with morals, by which He preferred him to the entire universe that every prophet, angel, devil and human being submitted to his politeness and surrendered to his morals. There was no order in the Qur'an, unless he obeyed and no forbid, unless he complied with or a maxim, unless he put it in his mind. The Qur'an was before his eyes. He tracked its purposes and followed its suras. The verse above concerned his politeness and morals, as well as the verses before it in the same sura: (Repel (evil) with what is best, when lo! he between whom and you was enmity would be as if he were a warm friend. And none are made to receive it but those who are patient and none are made to receive it but those who have a mighty good fortune) 41:34-35.
This was the best of morals, with which Allah had educated his slave and prophet (s). He, really, was so since the beginning of his mission when he said while blood was flowing on his face and beard: "O Allah, guide my people for they don't now (the truth)", until his caller cried in the day of Fat-h (victory) when he conquered Mecca
1. Refer to al-Bukhari`s Sahih, vol. 1, p.p.78 and Muslim's Sahih, vol.1, p.p. 153.
and he was at the last days of his life that whoever entered the house of Abu Sufyan, would be safe.
Allah had evened all the ways to make his prophet bear these morals, which made the necks bow to the glory of his characters and the honour of his manners. Allah not only made him bear these morals, but also let him long to them until he reached the highest status and being lucky with these morals. So Allah said: (And none are made to receive it but those who are patient and none are made to receive it but those who have a mighty good fortune) 41:35. Then Allah warned him from an incitement of anger, which He had molded the human beings with, and wrath of heart when one was hurt by his enemy. Allah called that as incitement or interference of the Satan, metaphorically, to make the Prophet avoid it and be far above it. So Allah said: (And if an interference of the Shaitan should cause you mischief, seek refuge in Allah; surely He is the Hearing, the Knowing) 41:36. It meant that if an incitement to anger, which might be like the satanic temptations, would make you uncomfortable or impatient then you (seek refuge in Allah). In the same concern was this saying of Allah: (Take to forgiveness and enjoin good and turn aside from the ignorant.. And if a false imputation from the Shaitan afflict you, seek refuge in Allah; surely He is Hearing, Knowing) 7:199-200. Allah wanted to keep his beloved away from to encounter the ignorant, who saw the evidences but they denied them and went too far in their unbelief, so He ordered him to avoid them. And for more carefulness in educating and preferring the Prophet to all the human beings, Allah warned him not to bear any grudge or spite in his heart when the ignorant attacked him with their foolishness and abusiveness. Allah called this natural emotion as incitement or interference of the Satan, in metaphor, to make His prophet avoid it and to shun it, because the prophet Muhammad (s) didn't shun anything more than his shunning the Satan and the deeds that were like the Satan's. Allah wanted, by saying this verse, to tell the Prophet to be patient before the foolishness of the ignorant and not to be angry with them.
So where was this meaning from what Abu Hurayra said that the Satan attacked the Prophet to interrupt his prayer, which was unacceptable according to the mental and traditional regards?
If you said: What about these Qur'anic verses: (And We did not send before you any apostle or prophet, but when he desired, the Shaitan made a suggestion respecting his desire; but Allah annuls that which the Shaitan casts, then does Allah establish His communications, and Allah is Knowing, Wise. So that He may make what the Shaitan casts a trial for those in whose hearts is disease and those whose hearts are hard; and most surely the unjust are in a great opposition. And that those who have been given the knowledge may know that it is the truth from your Lord) 22:52-54.
It was well-known, as necessity of Islam, that the prophet Muhammad (s) and all the other prophets (s) would not hope anything that Allah disagreed with. The prophets were far away from hoping anything that didn't please Allah and didn't benefit people.
The prophet Muhammad hoped that every one, anywhere on the earth, to believe and be faithful to Allah. The Satan, by his tricks and temptation, distorted this hope and tempted people like Abu Lahab (the Prophet's uncle) and Abu Jahl, who were obsessed by him, and led them away from what the Prophet hoped for them to gain the good of this life and the afterlife. But the Satan tempted them until they fought the Prophet to get rid of him.
The Prophet hoped for every one, who became a Muslim, to be sincere to Allah, His Qur'an, His prophet and to the all of people in a way that his interior would be like his exterior and his openness like his mystery. The Satan seduced some people and confused their minds by distorting this blessed hope, hence they became hypocrites.
The Prophet (s) hoped every one of his umma to imitate his own straight method, not to deviate from his holy Sunna. All what he hoped that the whole umma would agree to guidance and to be conducted according to his orders and forbids and no two of them would be in disagreement. But the Satan whispered evil to them and deceived them to be away from the Sunna. Thus the one umma divided into many sects. The accursed deceptive Satan tried his best to distort all what the prophet hoped for people and made those, who were tempted by him, turn away from the Prophet and his hopes.
Those, who were deluded by the false of the Satan, were many. He prepared his snares and traps for them and stood ready to show them the rightness, by his temptation, as false and the false as rightness. He used every trick to distort the Prophet's hopes and to lead people away from him.
All that harmed the Prophet and made him uncomfortable and always be in fear of people from the deceptive Satan. He was afraid that the heresies and delusions might defeat the rightness. Because of that Allah comforted and eased him by revealing to him: (And We did not send before you any apostle or prophet, but when he desired, the Shaitan made a suggestion respecting his desire) 22:52. It meant that when every prophet hoped a desire for the private or general benefit, the Satan would distort his desire by tempting and deceiving people to drive them away from the prophets and their missions. All of the prophets hoped that all people anywhere on the earth to be faithful to Allah. They hoped that the believers were to have real sincerity to Allah. The best desire of theirs was to see their nations in agreement on their guidance and no any two of them to be in disagreement. But the Satan fought their desires by deceiving people and reversing the facts. Hence the nation of Moses divided into seventy-one sects, the nation of Jesus divided into seventy-two sects and so on for the nations of the rest of the prophets. O Muhammad, don't worry so much about the defeat of your holy hopes in many times by the Satan because the previous prophets' hopes had faced the same fate. So you and they are the same in this matter. ((This is Our) course with regard to those of Our apostles whom We sent before you, and you shall not find a change in Our course) 17:77.
Since the prophet Muhammad was afraid that the heresies of the Satan might prevail over the rightness, Allah assured him when He said: (but Allah annuls that which the Shaitan casts) at your hopes and the hopes of the previous prophets. But Allah presaged him that the rightness, he and the previous prophets brought from their god, would dominate. Allah said: (then does Allah establish His communications) and (And Allah will show the truth to be the truth by His words, though the guilty may be averse (to it)) 10:82 and (as for the scum, it passes away as a worthless thing; and as for that which profits the people, it tarries in the earth; thus does Allah set forth parables) 13:17.
Allah wanted to make the Prophet be quite sure that the prophets would win and the Satan would be defeated. He said: (and Allah is Knowing, Wise). He knew the loyalty of the prophets in their desires, therefore He assisted them with Holy Spirit and put them in their honoured status and He knew the enmity of the Satan towards Allah and His apostles. Surely Allah would disgrace the Satan for his evil deeds according to wisdom that to honour those, who deserved honour and to disgrace those, who deserved disgrace for wisdom was to put things in their suitable places.
Allah wanted to distinguish the wicked and the good among His people so that He tried them by the Satan (He may make what the Shaitan casts a trial for those in whose hearts is disease) because of hypocrisy (and those whose hearts are hard) which didn't become tender by mentioning Allah an what He had revealed because their hearts were seized by unbelief that the Satan seduced them with and took them away from belief and guidance (and most surely the unjust) of hypocrites and unbelievers (are in a great opposition) to Allah and His prophet. Their eyes didn't see the truth, their ears became deaf and their hearts were overcome by the Satan. They cawed whenever there was an evil cawer. (And that those who have been given the knowledge may know) of the oneness of Allah, His wisdom and His sending apostles (that it is the truth from your Lord so they may believe in it) without paying any attention to the Satan or to his frightening and misleading.
When Allah tried people to distinguish between the wicked and the good, the hearts of the (hard hearted) wicked became harder and the believers became stronger in their faith and certainty. Allah said: (Do men think that they will be left alone on saying, We believe, and not be tried? And certainly We tried those before them, so Allah will certainly know those who are true and He will certainly know the liars) 29:1-2 and (On no account will Allah leave the believers in the condition which you are in until He separates the evil from the good) 3:179 and (And that He may purge those who believe and deprive the unbelievers of blessings) 3:141.
No wonder that Allah would try people by different kinds of afflictions and distresses to have the excuse to reward or punish them. Allah said: (Then Allah's is the conclusive argument; so if He please, He would certainly guide you all) 6:149 and (that he who would perish might perish by clear proof, and he who would live might live by clear proof) 8:42.
Let go back to the same verse (And We did not send before you any apostle or prophet, but when he desired, the Shaitan made a suggestion respecting his desire). It didn't mean that the Satan cast his evil into the Prophet's heart (Allah forbid

but it did mean that the Satan cast his evil into the desire of the Prophet by distorting it to make his followers (the Satan's followers), who cawed with him, turn their backs to what the Prophet hoped in order that the hope not to be realised.
This was, definitely, the meaning of the verse, which stroke the mind, although no one of the interpreters or any other-as I know-mentioned it. I wonder how they missed it whereas it was the most suitable to the holy Qur'an, to the prophet Muhammad and to the all other prophets (peace be upon them). It couldn't be interpreted in any way other than that at all. 1
Let us return to the tradition of Abu Hurayra: (The Prophet (s) offered one of his prayers and said: The Satan came upon trying his best to interrupt my prayer. Allah helped me that I could throttle him. I wanted to tie him to a pole that you would see him in the morning, but I remembered Solomon's Saying: (My Lord! do Thou forgive me and grant me a kingdom which is not fit for (being inherited by) anyone after me) 38:35).
I would like to ask the two sheikhs, who respected and defended Abu Hurayra's traditions: did the Satan have a physical frame that could be tied to a pole as bound captive to be seen by people in the morning? I don't think any one would say that.
What encouraged Abu Hurayra to say that was the failure of his mind to perceive the meanings of the holy Qur'an. He thought that some of the Qur'anic verses sensed something like that when he heard the saying of Allah talking about Solomon: (Then We made the wind subservient to him; it made his command to run gently
1. I mentioned this interpretation in al-Irfan magazine, vol. 31, p.p. 113 and the pages after.
wherever he desired and the shaitans, every builder and diver and others fettered in chains) 38-36-38.
He thought that they were fettered in chains like the human beings. He didn't perceive that they were fettered according to their satanic world with chains corresponding with their satanic nature to prevent them from ravaging whereas no one of the human beings could see them.
Abu Hurayra said in his tradition that the prophet Muhammad (s) had set the Satan free, because he had hated to have a kingdom like that of Solomon.
But Abu Hurayra forgot that Allah had given Solomon a kingdom, in which He subjected for him the wind, which made a month's journey in the morning and a month's journey in the evening. Allah made a fountain of molten copper to flow out for Solomon and (of the jinn there were those who worked before him by the command of his Lord; and whoever turned aside from Our command from among them, We made him taste of the punishment of burning). The jinn made for Solomon fortresses, sculptures, bowls and cooking- pots. Allah had given Solomon (s) what He had not given to the prophet Muhammad (s). Even if the prophet Muhammad fettered Abu Hurayra's Satan, he would not be equal to Solomon in his kingdom, for Solomon still had the peculiarity of the wind, the flowing of molten copper and the working of the jinn. The justification Abu Hurayra gave was invalid and his tradition was untrue. The Prophet would never confuse the senses or astound the feelings. The Prophet (s) depended on reason in his arguments and in everything. He made reason be the judge between the right and the wrong and made the validity of the evidences be in accordance with the holy Qur'an, which he ordered us to follow (Is he who goes prone upon his face better guided or he who walks upright upon a straight path?) 67:22.

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