بسم الله والحمد لله
والصلاة والسلام على رسول الله ، وبعد
To attain their goal, some people leave out the obvious
facts and chase that which is untrue or not entirely clear. This is also true
in the case of those who say: “Take the good and leave the bad”, and in support
of their claim, allege that Abu Hurairah took knowledge from Shaitaan. This
principle has already been tackled and refuted by the scholars [1]; the purpose now is to analyze their
evidence which they bring to support their principle.
The Hadeeth:
Narrated Abu Hurairah رضي الله عنه: Allaah’s Messenger صلى الله عليه وسلم deputed me to keep
Sadaqaat (al-Fitr) of Ramadan. A comer (man) came and started taking handfuls
of the foodstuff (of the Sadaqah) (stealthily). I took hold of him and said: “By
Allaah, I will take you to Allaah’s Messenger صلى الله عليه وسلم.” He said: “I am
needy and have many dependents, and I am in great need.” I released him, and in
the morning Allaah’s Messenger صلى الله عليه وسلم asked me: “What
did your prisoner do yesterday?” I said: “O Allaah’s Messenger صلى الله عليه وسلم! The person
complained of being needy and of having many dependents, so, I pitied him and
let him go.” Allaah’s Messenger صلى الله عليه وسلم said: “Indeed,
he told you a lie and he will be coming again.” I believed that he
would show up again as Allaah’s Messenger صلى الله عليه وسلم had told me that he
would return. So, I waited for him watchfully. When he (showed up and) started
stealing handfuls of foodstuff, I caught hold of him again and said: “I will
definitely take you to Allaah’s Messenger صلى الله عليه وسلم. He said: “Leave me,
for I am very needy and have many dependents. I promise I will not come back
again.” I pitied him and let him go.
In the morning Allaah’s Messenger صلى الله عليه وسلم asked me: “What did your prisoner do?” I replied: “O
Allaah’s Messenger صلى الله عليه وسلم!
He complained of his great need and of too many dependents, so I took pity on
him and set him free.” Allaah’s Apostle said: “Verily,
he told you a lie and he will return.” I waited for him attentively
for the third time, and when he (came and) started stealing handfuls of the
foodstuff, I caught hold of him and said: “I will surely take you to Allaah’s
Messenger صلى الله عليه وسلم
as it is the third time you promise not to return, yet you broke your promise
and came.” He said: “(Forgive me and) I will teach you some words with which
Allaah will benefit you.” I asked: “What are they?” He replied: “Whenever you
go to bed, recite “Aayat-al-Kursee”-- ‘Allaahu laa ilaaha illaa huwa-l-Haiy-ul
Qaiyoom’ till you finish the whole verse. (If you do so), Allaah will appoint a
guard for you who will stay with you and no Shaitaan will come near you till
morning.” So I released him. In the morning, Allaah’s Apostle asked: “What did your prisoner do yesterday?” I replied: “He claimed that he would teach me
some words by which Allaah will benefit me, so I let him go.” Allaah’s
Messenger صلى الله عليه وسلم
asked: “What are they?” I replied: “He said to me, ‘Whenever you go to
bed, recite Aayat-al-Kursee from the beginning to the end ---- Allaahu laa ilaaha
illaa huwa-l-Haiy-ul-Qaiyoom----.’ He further said to me, ‘(If you do so),
Allaah will appoint a guard for you who will stay with you, and no Shaitaan
will come near you till morning.’ (A sub-narrator) added that they (the
companions) were very keen to do good deeds. The Prophet صلى الله عليه وسلم said: “He really spoke the truth, although he is an absolute
liar. Do you know whom you were talking to, these three nights, O Abu Hurairah?” Abu Hurairah said: “No.” He صلى الله عليه وسلم said:
“It was Satan.” [Saheeh al-Bukhaaree
(2311, 5010)]
Benefits:
Here are some of the obvious facts which are overlooked
in this Hadeeth:
1. Identity:
a) Abu Hurairah رضي الله عنه did not know the real
identity of this person.
b) The incident
happened while Abu Hurairah was unaware of who the person was.
c) He only came to
know about him at the end, only when the Prophet صلى الله عليه وسلم informed him.
d) It is not like he willingly took his knowledge from
Shaitaan.
e) So bringing this
Hadeeth to support the principle of “taking the good and leaving the bad” never
existed in the first place.
2. The
Verification:
a) Abu Hurairah did
not say/think: “I will take the good and leave the bad.”
b) Having pity on a
person does not necessarily mean believing in him.
c) Rather 3 times
Abu Hurairah believed in the words of the Prophet صلى الله عليه وسلم over the words of that
person:
i) Twice when Abu
Hurairah took pity on him, but the Prophet صلى الله عليه وسلم said that he has lied
and will come again. Abu Hurairah said: “I believed that he would show up
again as Allaah’s Messenger صلى الله عليه وسلم had told me that he would return.”
ii) The third is
when the Prophet صلى الله عليه وسلم said: “He really spoke
the truth, although he is an absolute liar.”
d) That person
continuously lied to Abu Hurairah in the matters of the Dunya, and the Prophet صلى الله عليه وسلم had pre-informed him
about that person’s lies, so how can Abu Hurairah trust him in the matters of
the Deen WITHOUT VERIFYING?
Allaah تعالى said:
﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إِن جَاءَكُمْ
فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا أَن تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَىٰ
مَا فَعَلْتُمْ نَادِمِينَ﴾
{O you who Believe! If a Faasiq
(disobedient, rebellious evil) person comes to you with a news, verify it, lest
you harm people in ignorance, and afterwards you become regretful to what you
have done.} [Surah al-Hujuraat (49):6]
e) Abu Hurairah
verified the report from the Prophet صلى الله عليه وسلم.
f) The Prophet صلى الله عليه وسلم came
to know about the incident through Wahy (Revelation). He صلى الله عليه وسلم asked
Abu Hurairah even before Abu Hurairah could inform him. Abu Hurairah said: “When
I saw the Messenger of Allah صلى الله عليه وسلم next morning, he asked me: “O Abu Hurairah! What did your captive do last night?””
3. The
Principle:
a) This Hadeeth is
rather an example that religion is not to be taken from everyone, as Abu
Hurairah relied on the statement of the one whom Allaah تعالى had trusted with
Revelation – the Prophet صلى الله عليه وسلم
– and not the statement of that person. And that the religion is not to be
taken without verifying as was done by Abu Hurairah.
b) It is indirectly
claiming that we have taken our religion from Shaitaan! And nothing can be
further from the truth. And as Shaikh al-Fawzaan حفظه الله said: “This speech
is using falsehood as proof.”
This is giving an open invitation to some of the Sufees (the
“Awliyaa” and the “Abdaal” among them) to interpolate in the Deen of Allaah as
they please. If it is allowed to take knowledge from Shaitaan, then they have
more rights to this way of learning. They claim to receive Kashf [2] and they also claim to receive revelations
directly from Allaah, as they say:
حدثني قلبي عن ربي
My heart
informed me from my Lord…
We seek Allaah’s refuge from such foolishness.
c) How can the
Companions take religion from anyone else while the Prophet صلى الله عليه وسلم was still alive?
Imaam Ahmad recorded a narration from Jaabir bin
`Abdullaah رضي الله عنهما
that `Umar bin Al-Khattaab رضي الله عنه
came to the Prophet صلى الله عليه وسلم
with a book that he took from some of the People of the Book. `Umar began
reading it to the Prophet صلى الله عليه وسلم
who became angry. He صلى الله عليه وسلم
said: “Are you uncertain about it O Ibn
Al-Khattaab? By the One in Whose Hand is my soul! I have come to you with it
white and pure. Do not ask them about anything, for they might tell you
something true and you reject it, or they might tell you something false and
you believe it. By the One in Whose Hand is my soul! If Musa were living, he
would have no choice but to follow me.” [Musnad
Ahmad (14736). This Hadeeth has been graded as “Hasan”
(good) by Shaikh al-Albaanee in “تحريم آلات الطرب” (158) and in Irwaa’ al-Ghaleel (1589)]
Imaam Ahmad also recorded a narration from `Abdullaah bin
Thaabit رضي الله عنه
who said: “`Umar رضي الله عنه
came to Allaah’s Messenger صلى الله عليه وسلم
and said: ‘O Messenger of Allaah! I passed by a brother of mine from (the tribe
of) Qurayzah, so he wrote some comprehensive statements from the Tawrah for me,
should I read them to you?’ The face of Allaah’s Messenger صلى الله عليه وسلم changed (with anger).
So I said to him: ‘Don’t you see the face of Allaah’s Messenger?’ `Umar said: ‘We
are pleased with Allaah as our Lord, Islaam as our religion, and Muhammad as
our Messenger.’ So the anger of the Prophet صلى الله عليه وسلم subsided, and he صلى الله عليه وسلم said: “By the One in Whose Hand is Muhammad’s soul, if Musa
appeared among you and you were to follow him, abandoning me, then you would
have strayed. Indeed you are my share of the Umam (nations), and I am your
share of the Prophets.” [Musnad
Ahmad (15437, 17871). Graded as “Hasan li ghairihee”
by Shaikh al-Albaanee al-Saheehah (3207)]
d) In the “Hadeeth of
Jibreel”, there is another example of how Jibreel عليه السلام only raised the
questions, and it was the Prophet صلى الله عليه وسلم who was answering them.
e) Also in the end
of “Hadeeth Jibreel”, the Prophet صلى الله عليه وسلم said: “He
(meaning Jibreel) came to teach you your religion.” The same was not
said by the Prophet صلى الله عليه وسلم
to Abu Hurairah at the end of this Hadeeth.
Fatwa:
Some of the people of innovation use as a proof the
Hadeeth of Abu Hurairah to show that it is permissible to take knowledge from
the people of innovation because Abu Hurairah took knowledge from Shaytaan.
Shaykh Saaleh al-Fawzaan حفظه الله:
He took knowledge from the Messenger of Allaah صلى الله عليه وسلم. He did not take from
Shaitaan. The Messenger of Allaah is the one who informed him of this and he
did not take from Shaitaan. And he did not depend upon the statement of Shaitaan;
rather he only depended upon the statement of the Messenger of Allaah صلى الله عليه وسلم.
(The Messenger of Allaah صلى الله عليه وسلم said:)
“He spoke the truth, while
he is a compulsive liar.”
This is using falsehood as proof. This speech is using
falsehood as proof. [3]
--end of quote
[1] Some of the links:
[2] In dreams a person
might see distant places or things whilst asleep, but in Kashf, the Sufees
claim to: “see something distant, absent or from the Unseen in the state of
wakefulness.” The Sufees consider Kashf to be an important source of hidden knowledge
for their elders and Shuyookhs.
بارك الله فيك، حياك الله ، يهديك الله ، ثبتك الله على ديني الاسلام ، شرح الله صدرك للقرآن والسنة ، جزاك الله خيرا واحسن الجزا فى الدنيا والآخرة
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