Fabricated Traditions A Critical Assessm-36498969
Fabricated Traditions A Critical Assessm-36498969
Fabricated Traditions A Critical Assessm-36498969
o r g / e ng l i s h
Fabricated Traditions:
A Critical Assessment of Traditions on Classification of Caliphs and
their Excellences
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Table of Contents
Forward ....................................................................... 5
A Glance at Fabricated Traditions on the classification of Caliphs and
Their Excellences ............................................................. 7
Author’s Preface ............................................................. 8
The (first) three caliphs enter Paradise ................................... 10
Transmitters tradition ..................................................... 11
Sharik bin Abi Namr ................................................... 11
Uthaman bin Ghiyath .................................................. 11
Abu Usama ............................................................. 11
Caliphs visit the Holy Prophet (s) ......................................... 12
Transmitters of Tradition ................................................. 12
'Aqil bin Khalid ........................................................ 12
Zuhri .................................................................... 12
The Holy Prophet (s) talks to Mount Hira ............................... 17
Evaluation of tradition .................................................... 17
1. Text of Tradition .................................................... 17
2. Chain of transmitters of tradition ................................... 17
As Prophet (s) falls ill he wants to meet someone........................ 19
Evaluation of tradition .................................................... 19
Unknown Excellences ...................................................... 20
Evacuation of transmitters of tradition ................................... 21
Sufyan bin Waki'a ...................................................... 21
Dawood 'Attar .......................................................... 21
Qutada .................................................................. 21
Muhammad bin Bashshar .............................................. 22
Abd al-Wahhab bin Abd al-Majid ..................................... 22
Khalid Hazza ........................................................... 22
Abu Qalaba ............................................................. 22
Two points ................................................................ 22
Reporters of Hakim's tradition............................................ 23
Muhammad bin Yazid Rahavi ......................................... 23
Kawthar bin Hakim .................................................... 23
Caliphs build Prophet's mosque .......................................... 24
Evaluation of tradition .................................................... 24
1. Chain of tradition .................................................... 24
2. Text of tradition ..................................................... 24
Messenger of Allah dreams................................................ 26
Evaluation of tradition .................................................... 26
Caliphs equal Muslim community ........................................ 28
'Amr bin Waqid as one of the reporters of this tradition ................. 28
Caliphs and divine order .................................................. 28
Sulayman bin Isa Sajzi is among the reporters of this Tradition ........ 28
Caliphs and glad tiding of Prophet ....................................... 30
Fabricated tradition from the viewpoint of Khatib Baghdadi ............ 30
Other opinions ............................................................ 31
Caliphs and their distinctive position..................................... 32
Evaluation of tradition .................................................... 32
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Author’s Preface
In the name of Allah, the Beneficent, the Merciful
All praise is due to Allah, the Lord of the worlds and may prayer and
peace be upon our master and Prophet, Muhammad, and his pure progeny,
and may Allah’s curse be upon all their enemies from the first to the last
one.
In one of my studies, commenting on a tradition, I mentioned that all
traditions that are about caliphs, relating their names in order are no doubt
fabricated and forged.
Some thoughtful readers asked me to prove it through studying various
chains of this kind of traditions available in sihah sitta or other credible
works.
It was because of this that I began to write the book in your hand. While
carrying out the research, I found out that not only the traditions in the
section related to the virtues of caliphs but all such traditions found in any
sections are fabricated and fake even the traditions that contain such
phrases: the Holy Prophet (s) said: Abu Bakr, Umar, Uthman and I came ….
Abu Bakr, Umar, Uthman and I went out … Where are Abu Bakr, Umar and
Uthman?....
Some of these traditions contain the name of Ali (a.s) as well, placing it
sometimes before the name of Uthman. The names of Abu Bkr and Umar
however always precede the name of Imam Ali (a.s) in these traditions.
More interestingly I found a tradition in which the liars narrate such
things from Imam Ali (a.s), commander of the faithful, to show that he
himself accepted the virtues of caliphs and thus no one could reject it!
As an instance look at the tradition narrated by Bukhari and Muslim via
two channels. Bukhari says: Walid bin Salih narrated from Isa bin Yunus
from Umar bin Sa'eed bin Abi al-Husain Makki from Ibn Abi Malika from
Ibn Abbas …. Whereas Muslim says: Sa'eed bin Amr Ash'athi, Abu al-
Rabi'a Atki and Abu Karib Muhammad bin Alla (this phrase belongs to Abu
Karib)1narrated from Ibn Mubarak from Amr bin Sa'eed bin Abi Husain,
from Ibn Malika from Ibn Abbas
When Umar bin Khattab's corpse was placed in coffin, people gathered
around it. Before the coffin was moved, people were praying for Umar and
telling his virtues. I was also there among them. All of a sudden a man
grabbed my shoulder from behind. I turned back and saw that it was Ali
(a.s). He was also asking forgiveness for Umar and addressing him, he said:
"You did not leave anyone behind so that we could wish to meet Allah
through his deeds. I hope Allah will help you to join the two comrades (the
Holy Prophet (s)2 and Abu Bakr). This is because I frequently heard the
Holy Prophet (s) say: I came along with Abu Bakr and Umar, I entered
along with Abu Bakr and Umar and got out along with Abu Bakr and Umar.
Thus I hope Allah will help you to join them.3
In addition to Bukhari and Muslim, it is Ibn Majah who has narrated this
tradition from Umar bin Sa'eed from Ibn Abi Malika from Ibn Abbas.
It has to be however said that this tradition is absolutely fake and Imam
Ali (a.s), commander of the faithful never said such things. This is because
Ibn Malika who is the axis of the reporters of this tradition is among the foes
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of Imam Ali (a.s) and Ahl al-Bayt. He was the judge and mu'zzin (one who
calls for prayer) of Abdullah bin Zubair.4
It has to be mentioned here that we appeal to this kind of traditions only
to silence our opponents.
We ask Allah to help us do our deeds only for Him and assist us to find
out the truth and act in accordance with it. Allah is kind and benevolent.
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Muslim Nayshaburi has also narrated this tradition using the same
wordings and chain of transmitters.6
Bukhari has also narrated this tradition through another chain from Yusuf
bin Musa from Abu Usama from Uthman bin Ghiyath from Abu Uthman
Nahdi from Abu Musa.7
Muslim has similarly narrated this tradition using another chain. He
narrates from Muhammad bin Muthanna Itri from Ibn Abi Udai from
Uthman bin Ghiyath from Abu Uthman Nahdi from Abu Musa 'Ash'ari.8
In addition to Bukhari and Muslim, others have also narrated this
tradition.
Transmitters tradition
We will now assess the lives of the narrators of this fabricated tradition.
Sharik bin Abi Namr
One of the narrators in the chain of this tradition is Sharik bin Abi Namr.
Though Ibn Mu'aeen has confirmed him, terming his traditions as acceptable
other scholars of tradition have rejected him. For example Nisaee (and even
Ibn Mu'aeen elsewhere) have said that Sharik is not strong in terms of
narrating traditions. Speaking about him, Ibn Udai says that if a reliable
narrator narrates from him then he is a reliable narrator. Yahya bin Sa'eed,
one of the narrators of this tradition, does not narrate from him.
Commenting on him, Saji says that Sharik believes in fatalism (a remark
that shows that he was an adherent of a false religion). Ibn Hazm has
considered him as weak due to narrating Mi'araj tradition. After narrating
this tradition, Zahabi says that this tradition is among the strange traditions
narrated by Bukhari.9
Uthaman bin Ghiyath
Uthman bin Ghiyath is one of the narrators of the second chain. Scholars
of traditions have considered him as weak. Quoting Ibn Mu'aeen Dawri says
that Yahya bin Sa'eed has regarded his commentary traditions as weak. Ali
bin Madini quotes Yahya (namely Qattan) as saying that Uthman bin
Ghiyath has access to books compiled by 'Akrama, which are not authentic.
Ajuri quotes Abu Dawood as having said that he is a member of Basran
Murji'a.10 Ahmad says that he is a proponent of Murji'a school of thought.11
Abu Usama
It is worth mentioning that Bukhari has narrated this tradition from
Uthman bin Ghiyath who has narrated it from Abu Usama (Hammad bin
Usama). This narrator has also been criticized. Quoting Mu'aeeti, Azdi says
that he usually resorted to deception, though he abandoned this habit later.
Commenting on him, Ibn Sa'eed says that he resorts to deception and his
deception is plain. Concerning him, Sufyan Thawri is quoted as having said
that he is perplexed as to how Usama's traditions are accepted whereas he is
well-known for his excelling others in stealing good traditions. Ajuri
narrates from Abu Dawood, from Waki'a who said that Abu Usama had
buried his books and that was the reason why he prevented him from
borrowing book.12
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father. As far you Zuhri! If I were in Macca I would have shown you the
position of your father.
Ibn Abi al-Hadid adds: 'Asim bin Abu 'Amir Bajli narrates from Urawa's
son that Yahya bin Urwa said: Whenever my father mentioned the name of
Ali he would talk ill of him.15
Speaking about Zuhri, Ibn Abd al-Barr says: In his Jami'a, Mu'ammar,
quoting Zahri, says: Zaid bin Haritha is the first one who embraced
Islam.Abd al-Razzaq says that no one other than Zuhri has made such a
claim.16
The word mentioned above implies that Zuhri has told a lie, because it
was Imam Ali (a.s) who was the first to embrace Islam whereas Zuhri
wanted to refute this virtue.
Moreover, Zuhri's hostility towards the Holy Prophet's progeny was so
intense that he did not hesitate to narrate from Umar bin Sa'ad bin Abi
Waqqas! Speaking in this regard, Zahabi says: Umar bin Sa'ad bin Abi
Waqqas, quoting his father and Ibrahim and Abu Ishaq quoting Umar Sa'ad,
say that Zuhri and Qutada narrate from Umar Sa'ad in 'mursal' format.
Ibn Mu'aeen exclaims saying how the killer of Imam Husain could be a
credible person.17
It has to be said that Zuhri is among the supporters and secret agents of
Ummayyid rule. Commenting on him in his Rijal al-Mishkat, Sheikh
Muhadith , Abd al-Haq Dihlawi says: Because of accompanying rulers,
Zuhrihad a weak faith. Scholars and pious people close to him were critical
of him, pinpointing to him the risks of accompanying rulers.
In response, Zuhriwould always say that he was sharing their good deeds
and was loathing their evil actions.
The scholars and pious people would, in turn, say: Don't you see that
they cherish false ideas and do evil deeds?
Ibn Khallakan says that Zuhriwent on accompanying Abd al-Malik and
his son, Hisham, after his father's death. Yazid bin Abd al-Malik used to
make use of him in in judiciary matters.18
It was because of this that Ibn Mu'aeen criticized him. Quoting Ibn
Mu'aeen, Hakim Nayshaburi says: Best chains are those in which 'Amash
narrates from Ibrahim from 'Alqama from Abdullah. Somebody addressing
Ibn Mu'aeen said that 'Amash is also like Zuhri. Ibn Mu'aeen in response
said: You regard 'Amash as equal to Zuhri! Zuhriis after worldly gains
working for Ummayids. This is while A'amash is a forbearing fakir who
knows the Holy Quran and keeps distance from rulers.19
It was on account of this that Imam Zayn al-'Abdidin (a.s) wrote him a
letter, admonishing him, reminding him of Allah['s wrath] and the hereafter
and telling him about the bad consequences of accompanying rulers and
staying in their castles.
God save you and us from seditious matters and guard you against the
Fire (of Hell) out of His mercy. You have been enjoying a state due to
which it is serving for anyone who knows you to show compassion to you.
You have been overburdened with the graces of God Who has given you a
good physical health and a long age. Furthermore, He has constituted His
claims against you when He charged you with the responsibility of His
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Book, made you understand His religion, introduced to you the traditions of
His Prophet Mohammed (peace be upon him and his family). He has also
imposed upon you a responsibility in every favor that He has done to you
and every claim that He has instituted against you. He has tested your
gratitude in every matter that He has done to you and every grace through
which He has shown His favors to you. He says:
If you give thanks, I shall give you greater (favors), but if you show
ingratitude, know that My retribution is severe. Consider to which party you
will be added when you will (inevitably) stand before God Who will ask
you about His graces; how you acted upon them, and about His claims; how
you treated them. Never think that God will accept your unjustifiable
excuses or will be satisfied with your negligence. Too far is that! Too far is
that! It is definitely not in that manner. God has ordered the scholars (to
show people and not to hide any part of it) in His Book when He said:
When God made a covenant with the People of the Book saying: Tell the
people about it without hiding any part. You should know that the least of
concealing knowledge and the lightest burden is to entertain the estrangement
of an unjust person and pave the way of seduction to him through responding
to him when he sought your nearness and called upon you. I am too afraid
thatyou will acknowledge your sins with the betrayers tomorrow and will be
asked about whatever you have gotten due to your supporting the unjust in
oppression, since you have taken the gift that was not yours, you have been
close to him who did not give back anyone's right, you have not rejected a
wrongdoing when he approached you, and you have responded to him who
antagonized God. As the unjust ones invited you, they make you the axis of
the hand-mill of their wrongdoings, the bridge on which they cross to their
misfortunes, and the stairs to their deviation.
You have been the propagandist of their temptation when you took their
courses. They have employed you as the means through which they aroused
doubts against the scholars and dragged the hearts of the ignorant to them.
The best one in their government and the most powerful of them could not
achieve success like that which you have attained through showing their
corrupt affairs as honest and attracting the attentions of the celebrities as
well as the ordinary people to you. If you compare what you have done to
them with what they have given to you, you will find it too little. Likewise,
they have built for you very trivial thing while they ruined your great things.
Look in yourself, for no one will look in you except you yourself, and
maintain judgment with yourself as if you are the judge. Look into your
gratitude to Him Who nourished you with His graces when you were little
and when you became old. I am too afraid you will be one of those about
whom God says in His Book:
Their descendants who inherited the Book gained (by bribery only)
worthless things from the worldly life saying, "We shall be forgiven (for
what we have done). You are not living in a permanent abode; you are in a
temporary house that you will leave soon. How does a man stay after the
departure of his matches? Blessed be those who are fearful of this world.
How miserable those who die and leave their sins after them are! Beware;
you have been told. Take the initiative; you have been respited. You are
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dealing with Him Who is never ignorant. He who counts your deeds is never
remiss. Supply yourself (with the necessary provisions); the long journey is
approaching you. Correct your guilt; it has been inflicted by a cureless
malady.
Do not think that I wanted only to censure, reproach, and dishonor you. I
only wanted God to revive the opinions that you have missed and give you
back your religious affairs that you have lost. This is because I remembered
God's saying: Keep on reminding them. This benefits the believers. You
neglected the reference to your old men and friends who passed away while
you remained after them like a hornless sheep. See whether they had
suffered what you suffered or faced what you faced. Had they neglected a
good-deed that you did or had they been unaware of something that you
retained?
The only difference between you and them is that you have occupied a
distinctive standing in people's minds that they have been pursuing your
opinions and carrying out your orders. They deem lawful anything that you
deem lawful and deem unlawful anything that you deem unlawful. You are
not fit enough for so. It is, in fact, the departure of their scholars, the
prevalence of ignorance upon them and you, the fondness of leadership, and
the seeking of the worldly pleasures that they, as well as you, enjoy-these
matters made them overcome you through their desire to gain what you
have in possession.
Can you not feel the ignorance and deception that you live, while people
are indulging into misfortunes and sedition? You have exposed them to
misfortunes and tempted them by precluding them from their earnings
because of what they have seen from you. Hence, they longed for attaining
the level of knowledge that you have attained or obtaining, through it, what
you have obtained. They therefore have drowned in a bottomless ocean and
an immeasurable misfortune. God give you and us. He is the One Whose
help is sought. So then, leave all that in which you are engaged so that you
may catch up with the virtuous ones whom were buried with their tatters
while their bellies were stuck to their backs. No screen was put between
God and them. The worldly pleasures could not charm them and they paid
no attention to them (such pleasures). They longed for (God), sought (Him),
and soon caught up (with Him). If this world makes you in such a manner,
while you are attaining such an age, enjoying such a deep-rooted
knowledge, and being so near of death, how can then a juvenile be saved
(against the worldly pleasures), while he is ignorant, weak-minded, and
brainless? We are Allah's and to Him we will return.
Upon whom should we depend? Whom should we blame? We should
only complain of our grief and what are we suffering to God. We only
charge our misfortune about you to God's account. Look into your gratitude
to Him Who nourished you with His graces when you were little and when
you became old, your magnifying Him Who makes you handsome among
people through His religion, your preserving the dress of Him Who covered
you up among people through His dress, and your closeness or remoteness
from Him Who ordered you to come near and be modest to Him. Why do
you not wake up from your slumber, and reform yourself after your
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stumble? You should have said: By God I swear, I have not done any act for
the sake of God and for stimulating one of the rites of His religion or
terminating one of the wrong customs. Do you show gratitude to Him Who
settled all your needs in this way?
I am too afraid you are one of those about whom God the Exalted says:
(They) neglected their prayers and followed their worldly desires. They will
certainly be lost. God has ordered you to carry His Book and deposited His
knowledge with you, but you have wasted them both. We thank God Who
has saved us from that with which He has inflicted you. Salaam.20
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Unknown Excellences
The fifth fabricated tradition is reported by Tirmidhi. In his Sunan in a
chapter on 'excellences of Ma'az bin Jabal, Zaid bin Thabit, Ubai bin Ka'ab
and Abu Ubaida bin Jarrah, he narrates a tradition using two different chains
of transmitters:
Sufyan bin Waki'a narrates from Hamid bin Abd al-Rahman from
Dawood Attar from Mu'ammar from Qutada, from Anas bin Malik who
quotes the Holy Propeht (s) as saying:
Abu Bakr is the kindest person, Umar the strictest person in applying
divine commandments, Uthman bin Affan the most modest individual,
Ma'az bin Jabal the most knowledgeable in divine commands and
prohibitions, Zaid bin Thabit the most knowledgeable in inheritance rules
and Ubai bin Ka'ab the best reciter of the Holy Quran among my followers.
Every community has a trustworthy and the trustworthy of my community is
Abu Ubaidah Jarrah.
This is a good but strange tradition which is quoted by no one other than
Qutadah. A similar tradition has been reported by Abu Qalaba from Anas
bin Malik from the Holy Prophet (s). The tradition reported by Abu Qalaba
is more popular.
Muhammad bin Bashshar narrates from Abd al-Wahhab bin Abd al-
Majid Thaqafi from Khalid Hazza from Abu Qalaba from Anas bin Malik
who quotes the Holy Prophet (s) as saying:
Abu Bakr is the kindest person, Umar the strictest person in applying
divine commandments, Uthman bin Affan the most modest individual,
Ma'az bin Jabal the most knowledgeable in divine commands and
prohibitions, Zaid bin Thabit the most knowledgeable in inheritance rules
and Ubai bin Ka'ab the best reciter of the Holy Quran among my followers.
Every community has a trustworthy and the trustworthy of my community is
Abu Ubaidah Jarrah.
However others have also narrated this narration, among whom is Ibn
Majah. He narrated this tradition via two chains of transmitters that are as
below:
Muhammad bin Muthanna narrates from Abd al-Wahhab bin Abd al-
Majid from Khalid Hazza from Abu Qalaba from Anas bin Malik who
quotes the Messenger of Allah (s) as saying:
Abu Bakr is the kindest person, Umar the strictest person in applying
divine commandments, Uthman bin Affan the most modest individual,
Ma'az bin Jabal the most knowledgeable in divine commands and
prohibitions, Zaid bin Thabit the most knowledgeable in inheritance rules
and Ubai bin Ka'ab the best reciter of the Holy Quran among my followers.
Every community has a trustworthy and the trustworthy of my community is
Abu Ubaidah Jarrah.
Like Ibn Qudama, Ali bin Muhammad narrates this tradition from Waki'a
from Sufyan from Khalid Hazza from Abu Qalana from Anas bin Malik
who quotes the Messenger of Allah (s) as saying:
Abu Bakr is the kindest person, Umar the strictest person in applying
divine commandments, Uthman bin Affan the most modest individual,
Ma'az bin Jabal the most knowledgeable in divine commands and
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It has to be pinpointed that nothing came to our mind to iron out the
apparent contradiction that exists between Hakim and Zahabi's words.
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Among other baseless traditions, he narrates one from Laith, from Nafi'a,
from Ibn Umar using a marfu'a format. According to him, the Holy Prophet
(s) said:
Allah ordered me to love four ones; Abu Bakr, Umar, Uthman and Ali.54
It has to be pointed out that Ibn Hajar has also touched these issues.55
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Other opinions
As mentioned above, some of the Sunni memorizers have considered
Abu Behz as a liar and regarded this tradition of his as fabricated. Ibn Udai
says that whenever he narrated a tradition from him, Abu Ya'ala would point
out that it was weak.Dahabi is also among those who deem this tradition as
fabricated. After giving an account of Saqar's life, he, in his Mizan, says that
Saqar bin Abd al-Rahman known as Abu Behz, was the grandson of Malik
bin Mughul. He narrates this false tradition from Abdullah bin Idris from
Mukhtar bin Filfil from Anas who quotes the Holy Prophet (s) as saying: O
Anas! Get up, open the gate and give him the glad tiding of Paradise and
caliphate after me….!
This tradition mentions the same thing about Umar and Uthman. Zahabi
says according to Ibn Udai Abu Ya'ala considered him as weak whenever he
narrated a tradition from him.
In Abu Bakr's point of view, he used to fabricate traditions. According to
Abu Ali he was lying very much.59 In his Lisan al-Mizan, Ibn Hajar has
followed Dahabi, after mentioning his words. He narrates the said tradition
using his own chain from Abu Ya'ala from Saqar bin Abdullah bin Idris
from Mukhtar bin Filfil from Anas. According to him, if this tradition were
authentic, Umar would not leave the matter of caliphate to council and
would introduce Uthman as the next caliph.60
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You see that Ibn Hajar mentions first 'Ghabaghabi' and then 'Aba'abi'! At
one time he introduces Abd al-Wahhab 'Kilabi as the reporter and at another
time Abd al-Wahhab 'Alaee!
Ibn Hajar quotes Khatib as saying: This is an utterly unknown tradition.
No one other than Dirar has narrated this tradition using the said chain. Both
Dirar and Aba'abi are unknown. According to Ibn Asakir he is from the race
of Faras bin Habis Tamimi, brother of 'Aqra' bin Habis. 'Aba'abi was a
teacher at al-Jasiyya in Damascus and died in 425 AH.
According to Ibn Hajar, 'Aba'abi was a popular reporter whereas there
are doubts concerning Dirar.66
A critique of Ibn Hajar's opinion
Based on what was said though Ibn Hajar is skeptic about the title of
'Aba'abi and his reporter (Abd al-Wahhab), he tries to introduce 'Aba'abi as
a popular person. It has however to said that he is not successful in his
endeavor. This is because to prove that he was popular he did not present
any document. The fact that he was a teacher at a certain location and died
in such and such year does not solve the problem. Otherwise, Dahabi,
Khatib Baghadadi – who narrates from him through one medium -, Ibn
Jawzi – who narrates from Khatib through one medium- would not have
introduced him as unknown!
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Heterogeneous excellences
The twelfth tradition on the excellences of caliphs and the order of their
caliphate is narrated by Timidhi. He quotes Imam Ali (a.s) as saying:
May Allah bless Abu Bakr. He married me his daughter. He advised me
to migrate to Medina and he freed Bilal through his own wealth. No one's
wealth has been so helpful to me for the promotion of Islam as Abu Barkr's.
May Allah bless Umar who speaks the truth even though it be bitter.
Truth left him alone but did not find any other friend.
May Allah bless Uthman whom angels did not face out of modesty. He
equipped Jaish al-Usra67 and he expanded our mosque to the extent it
accommodated us.
May Allah bless Ali! O Allah! Make truth accompany him wherever he
goes.68
Jalal al-Din Suyuti narrated this tradition from Tirmidhi and considered it
as authentic.69
Mukhtar bin Nafi'a
Among the reporters of this tradition is Mukhtar bin Nafi'a who is
rejected by the scholars of tradition. According to Abu Zar'a, his narrations
are weak. According to Bukhari, Nisaee and Abu Hatam his traditions are
unknown. Based on what Nisaee has said elsewhere, he is not a reliable
person. In Ibn Hayyan's point of view, he used to narrate unknown traditions
from well-known people. It seems as if he was doing it intentionally.
According to Abu Ahmad Hakim, scholars are of the view that he is not
reliable in narrating tradition. Saji is of the view that his traditions are
unknown.70
Based on what was mentioned above, memorizers of traditions have
considered this tradition among false ones. For example, Ibn Jawzi first
relates this tradition through Mukhar and then says: This tradition owes its
reputation to the name 'Mukhtar'. According to Bukhari he narrates
unknown traditions. Based on Ibn Hayyan's opinion, he narrated unknown
traditions from well-known people to the extent that it was thought that he
was doing it purposely.71 According to Dahabi, he narrated tradition from
Abu Hayyan Tamimi. On the basis of the opinions of Nisaee and others, he
is not a credible reporter. According to Ibn Hayyan his traditions are
extremely unknown. Ahmad bin Abd al-Rahman Kazbarani says that
Mukhtar narrated this tradition from his father from Ali (a.s) in marfu'a
format. Bukahri is of the view that his traditions are unknown and his
nickname is Abu Ishaq.72
Manawi says: The author has implied that this tradition is authentic but
his opinion is not correct. This is because Ibn Jawzi has considered this
tradition among weak ones. This tradition owes its reputation to the name
'Mukhtar'. According to Ibn Hayyan, Mukhatar narrates unknown traditions
from well-known people to the extent that it was thought that he was doing
it purposely.
Mizan al-Itidal on the other hand mentions that his traditions are
unknown. The author of Mizan places this tradition among unknown
traditions reported by Mukhtar.73
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In Ibn Udai's point of view, Ahmad bin Amir Barqi'adi has narrated this
tradition using a marfu'a format from Ma'aruf Balkhi in Damascus, from
Jarir, from Laith, from Mujahid from Ibn Abbas.
Dahabi remarks that this tradition is forged and fabricated.77
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and Ali at the fourth. Anyone who is hostile towards anyone of them will
not be given water to drink.
Ibrahim narrates in a marfu'a fomat from Hajjaj from Ibn Jarih from Amr
bin Dinar from Ibn Abbas who quotes the Holy Prophet as saying:
When there is the Day of Judgment, a caller calls from beneath the Arsh
saying: Where are the companions of Muhammad? It is at this moment that
Abu Bakr, Umar, Uthman and Ali are brought. Abu Bakr is told to stand at
the gate of Paradise and let in anyone he pleasesthrough the mercy of Allah
and not to let in anyone he pleasesthrough the knowledge of Alllah!79
In his Lisan, Ibn Hajar follows in the footstep of Dahabi. While giving an
account of his life, he refers the said two traditions and says that Ibrahim bin
Abdullah is a liar.80
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Bibliography
1- Ghazzali, Ihya ulum al-din, Beirut, Dar al-Ma'arifa.
2- Ibn Abd al-Barr,Al-Isti'ab fi Ma'arifat al-Ashab, Ibn Abd al-Barr,
Beirut, Dar al-Kutub al-Ilmiyya, first edition, 1415 AH.
3- Khatib Baghdadi, Tarikh Baghdadi, Beirut, Dar al-Kutub al-Ilmiyya,
first edition, 1417 AH.
4- Ibn Shu'aba al-Harrani, Tuhaf al-Uqul, Qom, Mu'assissa Nashr al-
Islami, fourth edition, 1416 AH.
5- Jalal al-Din al-Suyuti, Tadrib al-Rawi, Beirut, Dar al-Kitab al-Arabi,
1414 AH.
6- Ibn Hajar Asqalani, Taqrib al-Tahdib, Beirut, Dar al-Kutub al-
Ilmiyya, second edition, 1415 AH.
7- Dahabi, Talkhis al-Mustadrak al al-Sahihain, Beirut, Dar al-Kutub
al-Ilmiyya, 1415 AH.
8- Ibn Hajar al-‘Asqalani, Tahdib al-Tahdib, Beirut, Dar al-Kutub al-
Illmiyya, 1415 AH.
9- Jalal al-Din al-Suyuti, al-Jami’a al-Saghir, Beirut, Dar al-Kutub al-
Ilmiyya, 1410 AH.
10- Nisaee, al-Khasaees, Qom, Majma'a Ihya al-Thaqafa al-Islamiyya,
1419 AH.
11- Ibn Majah, Sunan, Beirut, Dar al-Jil, first editon, 1418 AH.
12- Abu Dawood, Sunan, Beirut, Dar al-Kutub al-Ilmiyya, first edition,
1416 AH.
13- Timidhi, Sunan, Beirut, Dar al-Fikr, second edition, 1403 AH.
14- Ibn Abi al-Hadid, Sharh Nahj al-Balagha, Beirut, Dar Ihya al-Turath
al-Arabi, second edition, 1387.
15- Qazi Ayaz, al-Shifa be Ta'arif Huquq al-Mustafa, Beirut, Dar al-
Kutub al-Ilmiyya.
16- Bukhari, Sahih, Beirut, Dar Ibn Kathir, fifth edition, 1414 AH.
17- Muslim, Sahih, Beirut, Dar al-Fikr, first edition, 1407 AH.
18- Ahmand bin Shu'aib Nisaee, al-Du'afa wa al-Matrukun, Beirut, Dar
al-Ilm.
19- Ibn Jawzi, al-Ilal al-Mutanahiya fi al-Ahadith al-Wahiyya, Beirut,
first editon, 1403.
20- Badr al-Din Aini, Umada al-Qari, Beirut, Dar al-Fikr.
21- Muhammad bin Abd Rauf Manawi, Fayz al-Qadir, Beirut, Dar al-
Kutub al-Ilmiyya, first edition, 1415 AH.
22- Dahabi, al-Kashif an Asma Rijal al-Kutub al-Sitta, Beirut, Dar al-
Fikr, 1418 AH.
23- Muttaqi Hindi, Kanz al-Ummal, Beirut, Dar al-Kutub al-Ilmiyya, first
edition, 1419 AH.
24- Suyuti,Al-Lu'ali al-Masnu'a fi al-Ahadithal-Mawdu'a, Beirut, Dar al-
Kutub al-Ilmiyya. 1417 AH.
25- Ibn Hajar, Lisan al-Mizan, Beirut, Dar al-Kutub al-Ilmiyya, first
edition, 1416 AH.
26- Haithami, Majma'a al-Zawaed, Beirut, Dar al-Fikr, 1412 AH.
27- Hakim, al-Mustadrak alal-Sahihain, Beirut, Dar al-Kutub al-Ilmiyya,
first edition, 1411 AH.
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Notes
1- It is worth mentioning that Abu Rabi'a uses the phrase 'narrated to us' whereas the
other two reporters have made use of the phrase 'told us'.
2- The letter‘s’ stands for ‘peace be upon him and his progeny’. Though the Sunnite
sources suffice to saying ‘peace be upon him’ after mentioning the name of the Prophet (s),
omitting ‘and his progeny’, we have intended to mention the whole version of this
supplication, whenever we have used the abbreviation‘s’.
3- Sahih Bukhari, vol. 3, p. 1345. (Book of the virtues of the companions of the Holy
Prophet (s)), tradition no. 3274. Sahih Muslim, vol. 5, p. 12 (Book of the virtues of the
companions of the Holy Prophet (s)), tradition no. 2389.
4- Tahzib al-Tahzib, vol. 5, p. 272.
5- Sahih Bukhari, vol. 3, pp. 1343 and 1344, Tradition no. 3471. Elsewhere in Sahih
Bukhari the same tradition has appeared with a somewhat different wording. See for
example the following:
a) The Prophet entered a garden and ordered me to guard its gate. A man came and
asked permission to enter. The Prophet said, "Admit him and give him the glad tidings of
entering Paradise." Behold! It was Abu Bakr. Another man came and asked the permission
to enter. The Prophet said, "Admit him and give him the glad tidings of entering Paradise."
Behold! It was 'Umar. Then another man came, asking the permission to enter. The Prophet
kept silent for a short while and then said, "Admit him and give him the glad tidings of
entering Paradise with a calamity which will befall him." Behold! It was 'Uthman bin
'Affan. 'Asim, in another narration, said that the Prophet was sitting in a place where there
was water, and he was uncovering both his knees or his knee, and when 'Uthman entered,
he covered them (or it).
b) While I was with the Prophet in one of the gardens of Medina, a man came and asked
me to open the gate. The Prophet said to me, "Open the gate for him and give him the glad
tidings that he will enter Paradise." I opened (the gate) for him, and behold! It was Abu
Bakr. I informed him of the glad tidings the Prophet had said, and he praised Allah. Then
another man came and asked me to open the gate. The Prophet said to me "Open (the gate)
and give him the glad tidings of entering Paradise." I opened (the gate) for him, and behold!
It was 'Umar. I informed him of what the Prophet had said, and he praised Allah. Then
another man came and asked me to open the gate. The Prophet said to me. "Open (the gate)
for him and inform him of the glad tidings, of entering Paradise with a calamity which will
befall him. "Behold ! It was 'Uthman, I informed him of what Allah's Apostle had said. He
praised Allah and said, "I seek Allah's aid."
6- Sahih Muslim, vol. 5, pp. 20 and 21, tradition no. 2403.
7- Sahih Bukhari, vol. 3, pp. 1350 and 1351, tradition no. 3490.
8- Sahih Muslim, vol. 5, pp. 19 and 20, tradition no. 2403. His version of this tradition is
not the same either. See for example the following:
a) Abu Musa Ash'ari reported that he performed ablution in his house and then came out
saying: I would remain with Allah's Messenger (may peace be upon him) the whole day
long. He came to the mosque, and asked about Allah's Apostle (may peace be upon him).
They (his Companions) said: He has gone in this direction. He (Abu Musa Ash'ari) said: I
followed his steps asking about him until I came to Bi'r Aris (it is a well in the suburb of
Medina). I sat by its wooden door until Allah's Messenger (may peace be upon him) had
relieved himself and then performed ablution. I went to him and he was sitting with his
shanks uncovered hp to the knees and his legs dangl- ing in that well. I offered him
salutations. I then came back and sat at the door as if I had been a chamberlain at the door
of Allah's Messenger (may peace be upon him) that day. There came Abu Bakr and
knocked the door and I said: Who is it? He said: This is Abu Bakr. I said: Wait, please. I
went and said: Allah's Messenger, here is Abu Bakr seeking permission. Thereupon he said:
Admit him and give him glad tidings of Paradise. I came and I said to Abu Bakr to get in
(and also told him) that Allah's Messenger (may peace be upon him) was giving him the
glad tidings of Paradise. Abu Bakr got in and sat on the right side of Allah's Messenger
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(may peace be upon him) and dangled his feet in the well as Allah's Messenger (may peace
be upon him) had done, and he uncovered his shanks. I then returned and sat there and I had
left my brother as he had been performing ablution and he was to meet me and I said: If
Allah would intend goodness for such and such he would intend goodness for his brother
and He would bring him. I was thinking this that a person stirred the door. I said: Who is it.
He said: This is Umar b., Khattab. I said: Wait. Then I came to Allah's Messenger (may
peace be upon him), greeted him and said: Here is 'Umar seeking your. permission to get in.
Thereupon he said: Let him come in and give him glad tid- ings of Paradise. I came to
Umar and said: There is permission for you and glad tidings for you from Allah's
Messenger (may peace be upon him) for Paradise. He got in and sat on the left side of
Allah's Messenger (may peace be upon him) with his feet dangling in the well. I then
returned and sat and said: If Allah would intend goodness for such and such (that is for his
brother), He would bring him. And I was contemplating over it that a man stirred the door
and I said: Who is it? He said: This is Uthman b. Affan. I said: Wait, please. I then came to
Allah's Messenger (may peace be upon him) and informed him. and he said: Admit him and
give him glad tidings (and inform) him of the turmoil which he shall have to face. I came
and said: Get in, Allah's Messenger (may peace be upon him) gives you the glad tidings of
Paradise along with the trial which you shall have to face. He got in and saw the elevated
plan round the well fully occupied. He sat on the other side. Sharik said that Sa'id b. al-
Musayyib reported: I drew a conclusion from it that their groves would be (in this very
state, the graves of Hadrat Abu Bakr, 'Umar Faruq by the tide of the Holy Prophet [may
peace be upon him] and the grave of Hadrat 'Uthman away from their graves).
Abu Musa. reported: I set out with the intention (of meeting) Allah's Messenger (may peace
be upon him) and came to know that he had gone to the gardens (in the suburb of Medina).
I followed him and found him in a garden sitting upon an elevated place round the well
with his shanks uncovered which had been dangling in the well. The rest of the hadith is the
same but with this variation that there is no mention of the words of Sa'id: all drew a
conclusion from it pertaining to their graves."(Sahih Muslim, tradition no, 5911).
b) Abu Musa al-Ash'ari reported that while Allaah's Messenger (sallAllaahu alayhi wa
sallam) was in one of the gardens of Medina, reclining against a pillow and fixing a stick in
a mud, that a person came asking for the gate to be opened, whereupon he said: Open it for
him and give him glad tidings of Paradise and, lo, it was Abu Bakr. I opened (the gate) for
him and gave him the glad tidings of Paradise. Then another person asked for the door to be
opened, whereupon he said: Open it and give him the glad tidings of Piradise. He said: I
went away and, lo, it was 'Umar. I opened it for him and gave him the glad tidings of
Paradise. Then still another man asked for the door to be opened, and thereupon Allaah's
Prophet (sallAllaahu alayhi wa sallam) said: Open it and give him the glad tidings of
Paradise after a trial would afflict him. I went and, lo, it was 'Uthman b. 'Affan. 1 opened
the door and gave him the glad tidings of Paradise and informed him (what the Prophet had
said). Thereupon he said: O Allaah, grant me steadfastness. Allaah is one Whose help is to
be sought.(Sahih Muslim tradition, no. 5909).
9- MIzan al-Itidal, vol. 3, p. 372 and Tahdib al-Tahdib, vol. 4, p. 308.
10- Murji'a was a group of Muslims who believed that committing a sin is not harmful
as long as one is faithful.
11- Tahdib al-Tahdib, vol. 7, pp. 129-130. Mizan al-Itidal, vol. 5, p. 65.
12- Mizan al-Itidal, vol. 2, p. 357 and Tahdib al-Tahdib, vol. 3, p. 4.
13- Sahih Muslim, vol. 5. Pp. 18-19, tradition, no. 2402. Another version of this
tradition has also been reported by Muslim in his Sahih. See: A'isha reported: Allah's
Messenger (may peace be upon him) was lying in the bed in my apartment with his thigh or
his shank uncovered that Abu Bakr sought permission to get in. It was given to him and he
conversed in the same very state (the Prophet's thigh or shank uncovered). Then 'Umar
sought permission for getting in and it was given to him and he conversed in that very state.
Then 'Uthman sought permission for getting in; Allah's Messenger (may peace be upon
him) sat down and he set right his clothes. Mubammad (one of the narrators) said: I do not
say that it happened on the same day. He ('Uthman) then entered and conversed and as he
went out, A'isha said : Abu Bakr entered aind you did not stir and did not observe much
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care (in arranging your clothes), then 'Umar entered and you did not stir and did not arrange
your clothes, then 'Uthman entered and you got up and set your clothes right, thereupon he
said: Should I not show modesty to one whom even the Angels show modesty (Sahih
Muslim, Book 31, Tradition, Number 5906).
14- Mizan al-Itidal, vol. 5, p. 111.
15- Sharh Nahj al-Balagha, vol. 4, p. 102.
16- Al-Isti'ab, vol. 2, p. 117.
17- Al-Kashif, vol. 2, p. 301.
18- Wafiyat al-A'ayan, vol. 4, p. 178.
19- Tahdib al-Tahdib, vol. 4, p. 204.
.... 20-واﻋﻠــﻢ أن أدﱏ ﻣــﺎ ﻛﺘﻤــﺖ وأﺧــﻒ ﻣــﺎ اﺣﺘﻤﻠــﺖ أن آﻧﺴــﺖ وﺣﺸــﺔ اﻟﻈــﺎﱂ وﺳــﻬﻠﺖ ﻟــﻪ ﻃﺮﻳــﻖ اﻟﻐــﻲ
ﺑﺪﻧﻮك ﻣﻨﻪ ﺣﲔ دﻧﻮت وإﺟﺎﺑﺘﻚ ﻟﻪ ﺣﲔ دﻋﻴﺖ ،ﻓﻤﺎ أﺧﻮﻓﲏ أن ﺗﻜﻮن ﺗﺒﻮء ﺑﺈﲦﻚ ﻏﺪا ﻣﻊ اﳋﻮﻧﺔ ،وأن ﺗﺴﺄل ﻋﻤﺎ
أﺧﺬت ﺑﺈﻋﺎﻧﺘﻚ ﻋﻠﻰ ﻇﻠﻢ اﻟﻈﻠﻤﺔ ،إﻧﻚ أﺧﺬت ﻣﺎ ﻟﻴﺲ ﻟﻚ ﳑﻦ أﻋﻄﺎك ودﻧﻮت ﳑﻦ ﱂ ﻳﺮد ﻋﻠﻰ أﺣﺪ ﺣﻘﺎ وﱂ ﺗﺮد
ﺑــﺎﻃﻼ ﺣــﲔ أدﻧــﺎك .وأﺣﺒﺒــﺖ ﻣــﻦ ﺣــﺎد اﷲ أوﻟــﻴﺲ ﺑﺪﻋﺎﺋــﻪ إﻳــﺎك ﺣــﲔ دﻋــﺎك ﺟﻌﻠــﻮك ﻗﻄﺒــﺎ أداروا ﺑــﻚ رﺣــﻰ ﻣﻈــﺎﳌﻬﻢ
وﺟﺴﺮا ﻳﻌﱪون ﻋﻠﻴﻚ إﱃ ﺑﻼﻳﺎﻫﻢ وﺳﻠﻤﺎ إﱃ ﺿﻼﻟﺘﻬﻢ ،داﻋﻴﺎ إﱃ ﻏﻴﻬﻢ ،ﺳﺎﻟﻜﺎ ﺳﺒﻴﻠﻬﻢ ،ﻳﺪﺧﻠﻮن ﺑﻚ اﻟﺸﻚ ﻋﻠﻰ
اﻟﻌﻠﻤــﺎء وﻳﻘﺘ ــﺎدون ﺑــﻚ ﻗﻠــﻮب اﳉﻬــﺎل إﻟ ــﻴﻬﻢ ،ﻓﻠــﻢ ﻳﺒﻠــﻎ أﺧ ــﺺ وزراﺋﻬــﻢ وﻻ أﻗــﻮى أﻋ ـﻮاqﻢ إﻻ دون ﻣــﺎ ﺑﻠﻐ ــﺖ ﻣ ــﻦ
إﺻﻼح ﻓﺴﺎدﻫﻢ واﺧﺘﻼف اﳋﺎﺻﺔ واﻟﻌﺎﻣﺔ إﻟﻴﻬﻢ .ﻓﻤﺎ أﻗﻞ ﻣﺎ أﻋﻄﻮك ﰲ ﻗﺪر ﻣﺎ أﺧﺬوا ﻣﻨـﻚ .وﻣـﺎ أﻳﺴـﺮ ﻣـﺎ ﻋﻤـﺮوا
ﻣﺴﺆول. ﻟﻚ ،ﻓﻜﻴﻒ ﻣﺎ ﺧﺮﺑﻮا ﻋﻠﻴﻚ .ﻓﺎﻧﻈﺮ ﻟﻨﻔﺴﻚ ﻓﺈﻧﻪ ﻻ ﻳﻨﻈﺮ ﳍﺎ ﻏﲑك وﺣﺎﺳﺒﻬﺎ ﺣﺴﺎب رﺟﻞ
واﻧﻈﺮ ﻛﻴﻒ ﺷﻜﺮك ﳌﻦ ﻏﺬاك ﺑﻨﻌﻤﻪ ﺻﻐﲑا وﻛﺒﲑا .ﻓﻤﺎ أﺧـﻮﻓﲏ أن ﺗﻜـﻮن ﻛﻤـﺎ ﻗـﺎل اﷲ ﰲ ﻛﺘﺎﺑـﻪ " :ﻓﺨﻠـﻒ ﻣـﻦ
ﺑﻌﺪﻫﻢ ﺧﻠﻒ ورﺛﻮا اﻟﻜﺘﺎب ﻳﺄﺧﺬون ﻋﺮض ﻫﺬا اﻷدﱏ وﻳﻘﻮﻟﻮن ﺳﻴﻐﻔﺮ ﻟﻨﺎ " إﻧﻚ ﻟﺴﺖ ﰲ دار ﻣﻘﺎم .أﻧﺖ ﰲ دار
ﻗﺪ آذﻧﺖ ﺑﺮﺣﻴﻞ ،ﻓﻤﺎ ﺑﻘﺎء اﳌﺮء ﺑﻌﺪ ﻗﺮﻧﺎﺋﻪ .ﻃﻮﰉ ﳌﻦ ﻛﺎن ﰲ اﻟﺪﻧﻴﺎ ﻋﻠﻰ وﺟﻞ ،ﻳﺎ ﺑﺆس ﳌﻦ ﳝﻮت وﺗﺒﻘﻰ ذﻧﻮﺑـﻪ ﻣـﻦ
ﺑﻌﺪﻩ.
اﺣﺬر ﻓﻘﺪ ﻧﺒﺌﺖ .ﺑﺎدر ﻓﻘﺪ أﺟﻠﺖ .إﻧﻚ ﺗﻌﺎﻣﻞ ﻣﻦ ﻻ ﳚﻬﻞ .وإن اﻟﺬي ﳛﻔﻆ ﻋﻠﻴﻚ ﻻ ﻳﻐﻔﻞ .ﲡﻬﺰ ﻓﻘـﺪ دﻧـﺎ
ﺷﺪﻳﺪ. ﻣﻨﻚ ﺳﻔﺮ ﺑﻌﻴﺪ وداو ذﻧﺒﻚ ﻓﻘﺪ دﺧﻠﻪ ﺳﻘﻢ
وﻻ ﲢﺴــﺐ أﱐ أردت ﺗﻮﺑﻴﺨــﻚ وﺗﻌﻨﻴﻔــﻚ وﺗﻌﻴــﲑك ،ﻟﻜــﲏ أردت أن ﻳــﻨﻌﺶ اﷲ ﻣــﺎ ]ﻗــﺪ[ ﻓــﺎت ﻣــﻦ رأﻳــﻚ وﻳــﺮد
اﳌﺆﻣﻨﲔ". إﻟﻴﻚ ﻣﺎ ﻋﺰب ﻣﻦ دﻳﻨﻚ وذﻛﺮت ﻗﻮل اﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ " :وذﻛﺮ ﻓﺈن اﻟﺬﻛﺮى ﺗﻨﻔﻊ
أﻏﻔﻠﺖ ذﻛﺮ ﻣﻦ ﻣﻀﻰ ﻣﻦ أﺳﻨﺎﻧﻚ وأﻗﺮاﻧﻚ وﺑﻘﻴﺖ ﺑﻌﺪﻫﻢ ﻛﻘﺮن أﻋﻀﺐ.
أﻧﻈــﺮ ﻫــﻞ اﺑﺘﻠ ـﻮا ﲟﺜــﻞ ﻣــﺎ اﺑﺘﻠﻴــﺖ ،أم ﻫــﻞ وﻗﻌ ـﻮا ﰲ ﻣﺜــﻞ ﻣــﺎ وﻗﻌــﺖ ﻓﻴــﻪ ،أم ﻫــﻞ ﺗـﺮاﻫﻢ ذﻛــﺮت ﺧ ـﲑا أﳘﻠــﻮﻩ )(6
وﻋﻠﻤﺖ ﺷﻴﺌﺎ ﺟﻬﻠﻮﻩ ،ﺑﻞ ﺣﻈﻴﺖ ) (7ﲟﺎ ﺣﻞ ﻣﻦ ﺣﺎﻟﻚ ﰲ ﺻﺪور اﻟﻌﺎﻣـﺔ وﻛﻠﻔﻬـﻢ ﺑـﻚ ،إذ ﺻـﺎروا ﻳﻘﺘـﺪون ﺑﺮأﻳـﻚ
وﻳﻌﻤﻠﻮن ﺑﺄﻣﺮك .إن أﺣﻠﻠﺖ أﺣﻠﻮا وإن ﺣﺮﻣﺖ ﺣﺮﻣﻮا وﻟﻴﺲ ذﻟﻚ ﻋﻨﺪك وﻟﻜﻦ أﻇﻬﺮﻫﻢ ﻋﻠﻴﻚ رﻏﺒﺘﻬﻢ ﻓﻴﻤﺎ ﻟـﺪﻳﻚ،
ذﻫــﺎب ﻋﻠﻤــﺎﺋﻬﻢ وﻏﻠﺒــﺔ اﳉﻬــﻞ ﻋﻠﻴــﻚ وﻋﻠــﻴﻬﻢ وﺣــﺐ اﻟﺮﺋﺎﺳــﺔ وﻃﻠــﺐ اﻟــﺪﻧﻴﺎ ﻣﻨــﻚ وﻣــﻨﻬﻢ أﻣــﺎ ﺗــﺮى ﻣــﺎ أﻧــﺖ ﻓﻴــﻪ ﻣــﻦ
اﳉﻬﻞ واﻟﻐﺮة وﻣﺎ اﻟﻨﺎس ﻓﻴﻪ ﻣﻦ اﻟﺒﻼء واﻟﻔﺘﻨﺔ ،ﻗﺪ اﺑﺘﻠﻴـﺘﻬﻢ وﻓﺘﻨـﺘﻬﻢ ﺑﺎﻟﺸـﻐﻞ ﻋـﻦ ﻣﻜﺎﺳـﺒﻬﻢ ﳑـﺎ رأوا ،ﻓﺘﺎﻗـﺖ ﻧﻔﻮﺳـﻬﻢ
إﱃ أن ﻳﺒﻠﻐﻮا ﻣﻦ اﻟﻌﻠﻢ ﻣﺎ ﺑﻠﻐﺖ ،أو ﻳﺪرﻛﻮا ﺑﻪ ﻣﺜـﻞ اﻟـﺬي أدرﻛـﺖ ،ﻓﻮﻗﻌـﻮا ﻣﻨـﻚ ﰲ ﲝـﺮ ﻻ ﻳـﺪرك ﻋﻤﻘـﻪ وﰲ ﺑـﻼء ﻻ
اﳌﺴﺘﻌﺎن. ﻳﻘﺪر ﻗﺪرﻩ .ﻓﺎﷲ ﻟﻨﺎ وﻟﻚ وﻫﻮ
أﻣﺎ ﺑﻌﺪ ﻓﺄﻋﺮض ﻋﻦ ﻛﻞ ﻣﺎ أﻧﺖ ﻓﻴﻪ ﺣﱴ ﺗﻠﺤﻖ ﺑﺎﻟﺼﺎﳊﲔ اﻟﺬﻳﻦ دﻓﻨﻮا ﰲ أﲰﺎﳍﻢ ،ﻻﺻﻘﺔ ﺑﻄﻮqﻢ ﺑﻈﻬﻮرﻫﻢ،
ﻟﻴﺲ ﺑﻴﻨﻬﻢ وﺑﲔ اﷲ ﺣﺠﺎب وﻻ ﺗﻔﺘﻨﻬﻢ اﻟﺪﻧﻴﺎ وﻻ ﻳﻔﺘﻨﻮن Bﺎ ،رﻏﺒﻮا ﻓﻄﻠﺒﻮا ﻓﻤﺎ ﻟﺒﺜﻮا أن ﳊﻘﻮا .ﻓﺈذا ﻛﺎﻧﺖ اﻟﺪﻧﻴﺎ
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اﳉﺎﻫﻞ، ﻓﻜﻴﻒ ﻳﺴﻠﻢ اﳊﺪث ﰲ ﺳﻨﻪ،ﺗﺒﻠﻎ ﻣﻦ ﻣﺜﻠﻚ ﻫﺬا اﳌﺒﻠﻎ ﻣﻊ ﻛﱪ ﺳﻨﻚ ورﺳﻮخ ﻋﻠﻤﻚ وﺣﻀﻮر أﺟﻠﻚ
ﻋﻠﻰ ﻣﻦ اﳌﻌﻮل؟. إﻧﺎ ﷲ وإﻧﺎ إﻟﻴﻪ راﺟﻌﻮن. اﳌﺪﺧﻮل ﰲ ﻋﻘﻠﻪ، ﰲ ﻋﻠﻤﻪ اﳌﺄﻓﻮن ﰲ رأﻳﻪ
.ﺑﻚ وﻋﻨﺪ ﻣﻦ اﳌﺴﺘﻌﺘﺐ؟ ﻧﺸﻜﻮ إﱃ اﷲ ﺑﺜﻨﺎ وﻣﺎ ﻧﺮى ﻓﻴﻚ وﳓﺘﺴﺐ ﻋﻨﺪ اﷲ ﻣﺼﻴﺒﺘﻨﺎ
وﻛﻴـﻒ، وﻛﻴـﻒ إﻋﻈﺎﻣـﻚ ﳌـﻦ ﺟﻌﻠـﻚ ﺑﺪﻳﻨـﻪ ﰲ اﻟﻨـﺎس ﲨـﻴﻼ،ﻓﺎﻧﻈﺮ ﻛﻴﻒ ﺷﻜﺮك ﳌﻦ ﻏـﺬاك ﺑﻨﻌﻤـﻪ ﺻـﻐﲑا وﻛﺒـﲑا
. وﻛﻴـﻒ ﻗﺮﺑـﻚ أو ﺑﻌــﺪك ﳑـﻦ أﻣـﺮك أن ﺗﻜــﻮن ﻣﻨـﻪ ﻗﺮﻳﺒـﺎ ذﻟــﻴﻼ،ﺻـﻴﺎﻧﺘﻚ ﻟﻜﺴـﻮة ﻣـﻦ ﺟﻌﻠــﻚ ﺑﻜﺴـﻮﺗﻪ ﰲ اﻟﻨـﺎس ﺳــﺘﲑا
واﷲ ﻣﺎ ﻗﻤﺖ ﷲ ﻣﻘﺎﻣﺎ واﺣﺪ أﺣﻴﻴﺖ ﺑﻪ ﻟﻪ دﻳﻨﺎ أو أﻣﺖ ﻟﻪ.ﻣﺎﻟﻚ ﻻ ﺗﻨﺘﺒﻪ ﻣﻦ ﻧﻌﺴﺘﻚ وﺗﺴﺘﻘﻴﻞ ﻣﻦ ﻋﺜﺮﺗﻚ ﻓﺘﻘﻮل
:ﰲ ﻛﺘﺎﺑﻪ ﻣﺎ أﺧﻮﻓﲏ أن ﺗﻜﻮن ﻛﻤﻦ ﻗﺎل اﷲ ﺗﻌﺎﱃ. ﻓﻬﺬا ﺷﻜﺮك ﻣﻦ اﺳﺘﺤﻤﻠﻚ،ﻓﻴﻪ ﺑﺎﻃﻼ
ﻓﻨﺤﻤـﺪ،"أﺿـﺎﻋﻮا اﻟﺼـﻼة واﺗﺒﻌـﻮا اﻟﺸـﻬﻮات ﻓﺴـﻮف ﻳﻠﻘـﻮن ﻏﻴـﺎ" اﺳـﺘﺤﻤﻠﻚ ﻛﺘﺎﺑـﻪ واﺳـﺘﻮدﻋﻚ ﻋﻠﻤـﻪ ﻓﺄﺿـﻌﺘﻬﺎ
Tuhaf al-Uqul 'an Al al-Rasul, pp. 274 – 277 and Ihya al-) واﻟﺴـﻼم اﷲ اﻟـﺬي ﻋﺎﻓﺎﻧـﺎ ﳑـﺎ اﺑـﺘﻼك ﺑـﻪ
.(Ulum, vol. 2, p. 143
21- Sahih Muslim, vol. 5, p. 33 and 34, tradition no. 2417. Another version of this
tradition is also reported by Muslim. See: Abu Huraira reported: Allah's Messenger (may
peace be upon him) was upon the mountain of Hira,' and there were along with him Abu
Bakr, Umar, Uthman. 'Ali, Talha, 'Zubair, that the mountain stirred; thereupon Allah's
Messenger (may peace be upon him) said : Be calm, there is none upon you but a Prophet, a
Fiddle (the testifier of truth) and a Martyr.(Book 31, Number 5942). Bukhari has also
narrated traditions of this kind. See for example:
a) Allah's Apostle ascended the (mountain) of Uhud with Abu Bakr and 'Uthman and it
shook. Allah's Apostle said, "Be calm, O Uhud!" I think he stroked it with his foot and
added, "There is none on you but a Prophet, a Siddiq and two martyrs." (The two martyrs
were Umar and Uthman) (Sahih Bukhari, Vol. 5, Book 57, Number 46).
b) The Prophet once climbed the mountain of Uhud with Abu Bakr, 'Umar and 'Uthman.
The mountain shook with them. The Prophet said (to the mountain), "Be firm, O Uhud! For
on you there are no more than a Prophet, a Siddiq and two martyrs. (Sahih Bukhari, Vol.
5, Book 57, Number 24)
c) The Prophet ascended the mountain of Uhud and he was accompanied by Abu Bakr,
'Umar and 'Uthman. The mountain shook beneath them. The Prophet hit it with his foot and
said, "O Uhud ! Be firm, for on you there is none but a Prophet, a Siddiq and a martyr.
(Vol. 5, Book 57, Number 35)
22- See, al-Shifa and its commentary Nasim al-Riyad, vol. 3, p. 192.
23- Al-Du'afa wa al-Matrukun, p. 51.
24- Mizan al-Itidal, vol. 1, pp. 379-380.
25- Tahdib al-Tahdib, vol. 1, p. 280.
26- Ibid, p. 281.
27- Umda al-Qari, vol. 1, p. 8,
28- Sunan Ibn Majah, vol. 1, p. 139 and 130, tradition, no, 113.
29- Al-Mustadrak als al-Sahihain, vol. 3, p. 106, tradition, no, 4543.
30- Mizan al-Itidal, vol. 5, p. 476 and Tahdib al-Tahdib, vol. 8, p. 336.
31- Tadrib al-Rawi, vol. 1, pp. 278 and 279.
32- Al-Mustadrala al-Sahihain, vol. 3, p. 616, tradition, no. 6281.
33- Mizan al-Itidal, vol. 3, p. 18 and Tahdib al-Tahdib, vol. 3, p. 173.
34- Tahdib al-Tahdib, vol. 8, pp. 307-309. See also other Sunni sources.
35-Mizan al-Itidal, vol. 6, p. 79.
36- Ibid, vol. 4, p. 434.
37- Tahdib al-Tahdib, vol. 3, pp. 110 and 111.
38- Ibid, vol. 5, p. 201 and 202. Mizan al-Itidal, vol. 4, p. 103 and 104.
39- Fayd al-Qadir, vol. 5, p. 589.
40- Mizan al-Itidal, vol. 6, p. 372, Tahdib al-Tahdib, vol. 9, p. 452, Taqrib al-Tahdib,
vol. 2, p. 174.
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