Exposing Al-Tijani’s Lies in His Book:
“Then I was Guided”

Tijani’s claim that Abu Hurayrah narrates fabricated hadeeths and the answer to this claim:

Al-Tijani says: “Perhaps they assigned the second half of the religion to Abu Hurayrah, who told them what they wanted to hear, so they bestowed on him various honors: they gave him the governship of al-Medinah, they gave him al-Aqiq palace and gave him the title of "Rawiat al-lslam" - the transmitter of Islam. He made it easy for the Umayyads to create a completely new religion which took whatever pleased them and supported their interests and power from the Holy Qur'an and the tradition of the Prophet.”[1]

He also says: “Then I read "Abu Hurayrah" by Sharaf al-Din and Shaykh al-Mudira" by Shaykh Mahmud Abu Rayyah al-Misri, and learnt that the Companions who changed after the departure of the Messenger of Allah were two types. The first, changed the rules. because of its power and authority. The second, changed the rules by attributing false Hadiths to the Messenger of Allah.”[2]

And again he says: “The virtues of Abu Bakr were also mentioned by Amr ibn al-'As, Abu Hurayrah...”[3]

And I will answer his lies as the following:

1. About his sayings that Abu Huraryah told the Ummayads what they desired to hear, therefore the Ummayads bestowed on him various honors, that they gave him the governship of Al-Medinah, that they gave him Al-Aqiq palace when he had nothing, and that they gave him the title “Rawiat Al-Islam” (The Narrator of Islam) is a plain lie for the following reasons:
2. Abu Hurayrah was not with any of the two warring factions. He secluded himself from the battle and did not fight with anyone. Moreover, Abu Hurayrah narrated some seclusion hadeeths from the Prophet peace be upon him. An example, Abu Hurayrah narrated that the Prophet peace be upon him said: “There will be afflictions (in the near future) during which a sitting person will be better than a standing one, and the standing one will be better than the walking one, and the walking one will be better than the running one, and whoever will expose himself to these afflictions, they will destroy him. So whoever can find a place of protection or refuge from them, should take shelter in it.”[4] To be secluded was also the opinion of grand Companions.
3. Abu Hurayrah was not a destitute and his governship of Al-Medena was not the first! But what could we say about an ignorant who monkey with history? In his caliphate, Omar bin Al-khattab may Allah be pleased at him gave Abu Hurayrah the governship of Al-Bahrain, and Abu Hurayrah had the money. Muhammad bin Sireen says: “Omar handled Abu Hurayrah the governship of Bahrain, and Abu Hurayrah came to Omar with 10,000 Dinars. Omar said to him: “O’ you the enemy of Allah and the enemy of His book! You took exclusive possession of this money?” Abu Hurayrah answered: “I am not the enemy of Allah nor the enemy of His book, but I am the enemy of who take enmity against them.” Omar asked: “Then from where did you get this money?” Abu Hurayrah answered: “I got this money by breeding my horses, my slave labors, and by getting consecutive gifts.” They examined his claim and found him saying the truth. Then Omar asked Abu Hurayrah to take the governship, but Abu Hurayrah refused. Omar said: “You hate to work while a better person than you was seeking it i.e. Yusuf peace be upon him?” Abu Hurayrah said: “Yusuf is a prophet, a son of a prophet who was a son of another prophet and I am Abu Hurayrah the son of Umaymah and I am afraid of three things that have 2 folds each.” Omar asked: “Why would not you say five?” Abu Hurayrah answered: “I am afraid to speak without knowledge, to quell without clemency, afraid that my back would be beaten, that my money would be taken, and that my honor would be insulted.”[5]
4. The reason that the Ummayads gave Abu Hurayrah the governship of Al-Medina was because Abu Hurayrah was one of the grand Companions who were left in the Medina and other cities. He was one of the prominent signs in Medina especially if we knew that he was asked to advance in prayer at the time of Ali and Mu’awiyah. If other than the Ummayads ruled, they would certainly give Abu Hurayrah the governship of Medina. He was the best candidate, and why not if he was asked to govern by a better person i.e. Omar?
5. This escapee tries to portray Abu Hurayrah as the person who adheres to life and its lust. He tries to picture him as the sycophant to the rulers who lies in order to get instinctive benefits! Is this what should be said about Abu Hurayrah and he is the one who narrated from the Prophet peace be upon him: “There are three persons whom Allah will not look at on the Day of Resurrection, nor will he purify them and theirs shall be a severe punishment. They are … a man who gave a pledge of allegiance to a ruler and he gave it only for worldly benefits. If the ruler gives him something he gets satisfied, and if the ruler withholds something from him, he gets dissatisfied.”[6] And how could he ask for something and he narrates from the Prophet peace be upon him: “One would rather cut and carry a bundle of wood on his back than ask somebody who may or may not live him.”[7] Muslim narrates in his Saheeh that Abu Zar’ah says: “Abu Hurayrah and I entered Marwan’s house. Abu Hurayrah saw some pictures so he said: “I heard the messenger of Allah peace be upon him saying that Allah asked: “who is more wrong than a person who tries to create something like my creatures? Let them therefore create an atom, a seed or a barley.”[8] Al-Hakim narrated in his Mustadrik that Abu Maryam, the slave of Abu Hurayrah, says: “Once, Abu Hurayrah passed by Marwan while Marwan was building his house, which is located in the middle of the city. So I set near him while the workers are working. Abu Hurayrah said: “Build strongly, aim for far, and die nearly.” Marwan said: “Abu Hurayrah, you are talking to the workers, what are you telling them?” Abu Hurayrah answered: “I told them to build strongly, aim for far, and to die nearly. O’ people of Quraysh! Remember three times how you were yesterday and how you are today. Before you used to serve your Persian and Roman masters. Eat today the semolina bread and the fat meat, but do not eat each other and do not hate and malice each other’s as the hackneys do. Be small today and tomorrow you would big. By Allah, none of you will rise a level save that Allah will bring him down at Judgement Day.”[9] Look my dear brother to the clear truth and do not give attention to the holder of an obvious lie and a slandering desire.

The virtues of Abu Hurayrah from Shia's books!

Tijani’s allegation that Abu Hurayrah narrates what people desire, that Abu Hurayrah narrates fabricated stories about the virtues of the Companions, especially Abu Bakr – and that Al-Tijani became more sure of this when he read books about Abu Hurayrah by Sharaf Al-deen and Mahmoud Abu Rayyah, I say refuting his weak arguments:

1. The Companions agreed unanimously about the virtue, reliability, and good memorization of Abu Hurayrah. The Companions agreed also that Abu Hurayrah possessed the most knowledge about the Prophet’s hadeeths. Ibn Omar says to Abu Hurayrah: “Abu Hurayrah, you were the most adhered to the Prophet and the most memorizing of his sayings than anyone of us.”[10] It was said to Ibn Omar: “Do you deny anything that is said by Abu Hurayrah? Ibn Omar answered: “No, but he had the courage and we lacked it.”[11] Ash’ath bin Saleem narrated from his father who says: “When I came to the Medina, I saw Abu Ayyub narrates from Hurayrah who narrated from the Prophet peace be upon him. I asked him how he could do that and he is the companion of the Prophet? He answered: “To hear and narrate from Abu Hurayrah who narrated from the Prophet peace be upon him is more beloved to me than to narrate directly from the Prophet peace be upon him.”[12] Mu’awiyah bin Abi A’aysh Al-Ansari narrates that once he was sitting with Ibn Al-Zubair when Muhammad ben Eyas ben Al-Bakee came and asked about the religious verdict of a man who divorced his wife three times before sexual intercourse. So Ibn Abi Ayash sent the man to Abu Hurayrah and Ibn Abbas who both were with Aysha. The man left and asked Abu Hurayrah and Ibn Abbas the same question. Ibn Abbas asked Abu Huraryah: “Here you got an enigma, give him an answer Abu Hurayrah.” Abu Hurayrah answered: “The first divorce makes your wife a Bayyinah divorcee, and the third one makes her forbidden on you.” Ibn Abbas said the same thing. [13] Therefore, is it possible to call a man as a liar when Ibn Abbas – the companion of Ali – have trust in him, behave with respect to him and ask him to give the religious verdict?

2. The reason that Abu Hurayrah narrates a lot from the Prophet peace be upon him is because he was with the Prophet peace be upon him in his travels and stays. A work or a wife did not occupy Abu Hurayrah, because he did not have a job or a wife. So Abu Hurayrah took good care to accompany the Prophet peace be upon him to wherever the Prophet peace be upon him goes; whether to pilgrimage or to war (jihad). Abu Anas Malik bin Abi A’amir says: “Once a man came to Talha bin Ubaydillah and said: “O’ father of Muhammad! Do you know this Yamani – Abu Hurayrah –? Is he more knowledgeable about the Prophet’s hadeeth than you? Because we hear things from him that we do not hear from you. Or does he narrate what the Prophet did not really say?” Ibn Ubaydillah answered: “That Abu Hurayrah heard from the Prophet peace be upon him what we did not hear then there is no doubt about it. Let me tell you about it. We always had to take care of our houses, goats and works. We used to visit the messenger of Allah peace be upon him at the two folds of daylight and Abu Hurayrah was there and poor. He was a guest at the Prophet’s house, and had nothing in his hands. Therefore we do not doubt it that he heard from the Prophet what we did not hear, and you would never find a man who has goodness in his self that he would say what the messenger of Allah did not say.” [14]

3. In addition to his numerous collaterality with the Prophet that made him the most Companion narrator from the Prophet, in addition to that, his strong memorization, and accuracy through the teaching of the Prophet peace be upon him characterized Abu Hurayrah. Al-Bukhari narrated from Al-Zahari who says: “Narrated Abu Hurayrah: You people say that Abu Hurayrah tells many narrations from Allah's Apostle and you also wonder why the emigrants and Ansar do not narrate from Allah's Apostle as Abu Hurayrah does. My emigrant brothers were busy in the market while I used to stick to Allah's Apostle content with what fills my stomach; so I used to be present when they were absent and I used to remember when they used to forget, and my Ansari brothers used to be busy with their properties and I was one of the poor men of Suffa. I used to remember the narrations when they used to forget. No doubt, Allah's Apostle once said, "Whoever spreads his garment till I have finished my present speech and then gathers it to himself, will remember whatever I will say." So, I spread my colored garment which I was wearing till Allah's Apostle had finished his saying, and then I gathered it to my chest. So, I did not forget any of that narrations.” [15]

4. I have to document the opinion of one of the Shia Imami Imams about Abu Hurayrah and the Imam’s trust in him. This Imam is the fourth Imam, Zayn Al-A’abideen Ali bin Al-Hussein. Abu Al-Hasan Al-Ardabili narrated in his book “Kashf Al-Ghimmah” that Sa’eed bin Marjanah says: “Once I was with Ali bin Al-Hussein and I said: “I heard Abu Hurayrah saying: “The Messenger of Allah said that whoever frees a believer Allah will free part by part of him from the Hellfire. Even Allah would free a hand by a hand, a leg by a leg, and hole by hole” Ali alayhi al-salam said: “You heard that from Abu Hurayrah?” Sa’eed answered by a yes. Ali bin Al-Hussein said to his slave: “To my most intelligent slave boy -Abdullah bin Jaffar proposed to buy this slave by one thousand Dinar, but Ali bin Al-Hussein refused – you are free for the sake of Allah.” [16] Did you see my dear brother the truth and faithfulness of Abu Huraryah in the eyes of Imam Ali bin Al-Hussein to a degree that the Imam would execute what Abu Hurayrah narrates without hesitation? Therefore, it is not strange that one of the Shia Imamiyah scholars authenticated Abu Hurayrah and reckoned him one of the praised men in hadeeth. Abu Dawood Al-Hillay says: “Abdullah Abu Hurayrah is a known person and one of the Companions of the Prophet.” [17] And here Ibn Babaweeh Al-Qumi take Abu Hurayrah’s hadeeths as arguments in different places in his book “Al-Khisal” [18] and the examiner of the book (Muhaqqiq Al-Kitab) Ali Akbar Ghufari does not criticize Abu Hurayrah in that book although Ghufari criticized a lot of men. In addition, the person who narrates many hadeeths from Abu Hurayrah is the husband of his daughter; Sa’eed bin Al-Museeb one of his most famous pupils, and the one who narrated from Abu Hurayrah the hadeeth of the Prophet’s teachings to Abu Hurayrah on memorizing hadeeths. Al-Kashshi –one of the grandest Shia scholars in the Science of Men- says about Sa’eed bin Al-Museeb: “Sa’eeb bin Al-Museeb was raised by the Prince of Beleivers alayhi al-salam.” [19] Al-Kashshi also narrates that Abu Jaffar says: “Sa’eed bin Al-Museeb the most knowledgeable person among people in the oldies and the most understandable person at his time.” [20] Hence, I say to the “guided” Tijani that if Ali raised Sa’eeb bin Al-Museeb “then did not Ali tell ibn Al-Museeb his opinion about Abu Hurayrah and ibn Al-Museeb was raised by him? And how could Ali permit ibn Al-Museeb to marry the daughter of the most lying person and Ali was his guardian and trustee?” [21] And how could Zayn Al-A’abideen trust his knowledge and he was one of most special pupil of the most lying person and his inherited? Answer us you the owner of this said guidance!

5. And his saying: “The virtues of Abu Bakr were also mentioned by Amr ibn al-'As, Abu Hurayrah, Urwa and Ikrima, and all of them hated Ali and fought him either with arms or by plotting against him and attributing virtues to his enemies…” [22] I say:
6. In relation to Omro bin Al-a’as, his fight against Ali is true. But Ibn Al-A’as only fought Ali when Ali and his soldiers started fighting them. His participation in the affliction was not because of his enmity against Ali. No but because he thought that he was fighting to defend the truth and to abolish the falsehood. But that Ibn Al-A’s was making up virtues for Ali’s enemies is true! Ibn Al-A’s was one of the narrators of the hadeeth: “Ammar would be killed by the aggressor party!” He also narrated from the Prophet peace be upon him: “His (Ammar’s) killer and the stealer of his belongings are in hell.” And when someone objected on him for fighting Ammar: “It was said to Omro: “Here you are fighting him (Ammar)?” Omro answered that the Prophet peace be upon him said that his (Ammar’s) killer and the stealer of his belongings (are going to hell, not his fighter)” [23] Look dear brother to this plotting and fabrication to the virtues of Ali’s enemies! But Ibn Al-A’as only real charge is that he asked the Prophet peace be upon him: "Who is the most beloved person to you?" He said, " 'Aisha." I asked, "Among the men?" He said, "Her father." I said, "Who then?" He said, "Then 'Umar bin Al-Khattab." He then named other men.” [24] This only hadeeth is enough to slander against Ibn Al-A’as!
7. In relation to Abu Hurayrah, Abu Hurayrah isolated himself from the affliction between Ali and Mu’awiyah. Therefore, Abu Hurayrah was not biased. The prejudappears by plotting and fabricating virtues for Ali’s enemies as he narrated from the Prophet peace be upon him at the Day of Khaybar: “I would give this banner to a man who loves Allah and His messenger, Allah will open by his hands … Then the Messenger of Allah called Ali bin Abi Talib and gave him the banner.” [25] Not only this, but Abu Hurayrah also narrated that the Prophet peace be upon him said: “Who loved them both (Al-Hasan and Al-Hussein), then he has loved me, and who hated them both, then he has hated me.” [26] Also Abu Hurayrah narrated that the Prophet peace be upon him said: “O’Allah, I love them both (Al-Hasan and Al-Hussein) therefore love them both too.” [27] Welcome to your guidance O’ Tijani!
8. In relation to Arwah, I do not know which Arwah Al-Tijani is meaning but perhaps it is Arwah bin Al-Zubair because there is no Arwah as famous as Arwah bin Al-Zubair especially when we know that this Arwah narrated from Aysha and Bin Omar hadeeths concerning the virtues of Abu Bakr. Arwah did not participate in the affliction between Ali and Mu’awiyah because he was young; not more than ten years old. Therefore, Ahmad bin Abdullah Al-A’ajali says: “Arwah bin Al-Zubair, a trustworthy follower (tabe’ei), a good man, and did not partake in the affliction.” [28]
9. About Akramah, there is no doubt that Al-Tijani is meaning Akramah bin Abi Jahl because there is no one named Akramah but him. Akramah was martyred, may Allah be pleased at him, in 13 Hijrah and the scholars disagreed on the battle that he was martyred in. Some say he was martyred in Al-Yarmook, and some say in Ajnadeen because both of those two battles happened at the same year. Therefore Akramah passed away before the affliction by many years and I do not know what Akramah has to do with this! It seems that Al-Tijani is enjoying good information about the Islamic History and its men!
10. And his words: “But Allah says: "Surely they will make a scheme, and I too will make a scheme so glad the unbelievers a respite: let them alone for a while” [29] I say: Allah is the greatest upon the diverted criminals! Allah is the greatest upon who ascribe Kufr verses to the best of people! And charge them with Kufr! May Allah forgive us! And they did not know that these verses suite them better. But I say that Allah disdain other than exposing them in front of the people and to disclose what their hearts hide of hatred and malice against the Companions of the Prophet peace be upon him. I say to this Tijani and his brothers the Rawafids (the rejecters i.e. Shia): “And soon will the unjust assailants know what vicissitudes their affairs will take!” [30]
11. It is strange to see Al-Tijani waging a furious attack against Abu Hurayrah charging him in more than one occasion in his book that Abu Hurayrah narrates lied and fabricated hadeeths and then he takes those hadeeths as arguments to support his claims! We see that Al-Tijani reason out from the hadeeth of the Pond [31], which slanders against the Companions and he did not know that its narrator is Abu Hurayrah! Then Al-Tijani infers the precedence of Ali by the hadeeth of the Banner at the Day of Khaybar [32] although its narrator is Abu Hurayrah! Also he advances as an argument the story of the man who peed in the mosque [33] and Abu Hurayrah narrates that too! After all that, Al-Tijani claims that Abu Hurayrah make up virtues for the enemies of Ali?

1. Muhammad Al-Tijani Al-Samawi, “Then I was Guided” p. 120
2. Muhammad Al-Tijani Al-Samawi, “Then I was Guided” p. 131
3. Muhammad Al-Tijani Al-Samawi, “Then I was Guided” p. 142
4. Saheeh Al-Bukhari, Book of the “Fitan” (Afflictions), chapter: “There will be afflictions (in the near future) during which a sitting person will be better than a standing one.” Number 6670-6671
5. Al-Thahabi. “Sayr A’alam Al-Nubala’a,” Vol.2 p.612 – the Examiner said that the narrators are trustworthy.
6. Saheeh Al-Bukhari, book of “Al-Musaqah” (Distribution of Water), Chapter: Preventing the wanderer from water, Number 2230 vol.2
7. Saheeh Al-Bukhari, Book of “Al-Biyoo’a” (Sales and Trade), Chapter: A man’s reward and work is by his hands, Number 1964
8. Saheeh Muslim with explanation, Book of “Al-Libas and Al-Zeenah” (Clothes and Adornment), Number 2111
9. Al-Hakim, Al-Mustadrik Vol.4 p.563
10. Sunan Al-Turmidhi Vol.3, Book of “Manaqib Abi Hurayrah” (Virtues of Abu Hurayrah) Number 3836
11. Al-Thahabi, “Sayr A’alam Al-Nubala’a,” Vol.2 p.608
12. Al-Thahabi, “Sayr A’alam Al-Nubala’a,” Vol.2 p.606
13. Al-Thahabi, “Sayr A’alam Al-Nubala’a,” Vol.2 p.607
14. Al-Thahabi, “Sayr A’alam Al-Nubala’a,” Vol.2 p.605-606
15. Saheeh Al-Bukhari, Book of “Al-Biyoo’a” (Sales and trade) Number 1942
16. Al-Ardabili, “Kashf Al-Ghimmah,” Vol.2 “Virtues of Imam Zayn Al-A’abideen,” p.290
17. “Rijal Ibn Dawood Al-Hillay,” p.198
18. Al-Qummi, “Al-Khisal,” p.31, 38, 164, 174, 176 ….. etc
19. Rijal Al-Kashshi, Number 54, p.107
20. Rijal Al-Kashshi, Number 54, p.110
21. Abdulmun’eim Al-Ali, “Aqbas min Manaqib Abu Hurayrah,” (Lights in the Virtues of Abu Hurayrah) p.147
22. Al-Tijani, “Then I was Guided,” p.142
23. Musnad Ahmad, Vol.6 Number 17791, Saheeh Isnad
24. Saheeh Al-Bukhari, Book of “Fada’el Al-Sahabah”, (Virtues of the Companions) Number 3461
25. Saheeh Muslim, Book of “Fada’el Al-Sahabah,” (Virtues of the Companions) Number 2405
26. Musnad Ahmad, “Fada’el Al-Sahabah,” (Virtues Companions), Number 1359; Saheeh Isnad
27. Musnad Ahmad, “Fada’el Al-Sahabah,” (Virtues Companions), Number 1371; Saheeh Isnad
28. Al-Thahabi, “Sayr A’alam Al-Nubala’a,” Vol.4 p.433
29. Al-Tijani, “Then I was Guided,” p.142
30. Quran (26:227)
31. Al-Tijani, “Then I was Guided,” p.104
32. Al-Tijani, “Then I was Guided,” p.143
33. Al-Tijani, “Then I was Guided,” p.72