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Hadith At-Thaqalayn [Chains]

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In the name of Allah, the benificent the merciful.

Salamualaykum,

As we all know, Muhammed [saw] is widely narrated to have said he was leaving behind at-thaqalayn. The Quran and the Ahlulbayt. Sunni's intepret this to be looking after the Ahlulbayt, and giving them their due rights, like Khums and a number also state we must uphold their teachings and traditions - rather than claim they have any overarching authority over us. Using very strict sunni rijal standards [ and by this i mean standards which would entail even those major hadith scholars authenticating a tradition are ignored/discarded], the only version that would be deemed authentic is the one in Sahih Muslim, the 8th tradition in Musnad Ahmad [8th meaning of the same matn], and Sunan Al -Darami.

The purpose of this thread, for now, before i expound on it with further reserch, is just to constrast the chains of narrators between the two versions.

A few important points which all readers must understand before reading on:

1. In Islam, we take an evidenced based approach to things. If you claim something, you must find a book by a hadith scholar , or one inwhich that hadith, with an uninterrupted chain of narrators going back to an authority [like the Prophet, and also Imam for shias] stating something. You can not make a claim if you do not have a reliable sanad [chain] of one person narrating from who he heard,and so on and so forth, up to the authority. Sunni's and Shia's have a science - ilm al rijal - designed to ascertain whether or not the individuals in the chain are reliable or not. This is not anything revolutionary, but is rather common sense. If you made a claim about your great,great,great grand father, you would be asked who you heard that claim from, and who the one who told him heard it from, all the way to an eye-witness or someone who saw or met your grandfather.  Subsequently, you would try to ascertain whether or not people in that chain were reliable or not.

Without ilm al rijal, anyone could claim anything about anyone or thing, and there would be no way to ascertain and reliably know if it was true or false. In Islam, among the sunni's and shia's, there were mass fabricators, people due to peverse exagerrated love, or lust for prestige, or authority, or for other reasons, would forge or ascribe things to the Prophet [saw] [and Imams asws] that neither the Prophet or Imams [asws] had said. It is because of this, Ilm Al Rijal is important. Having said this, it is only a tool, and not the be all and end all, and there are many more dimensions to analysing a narration.

Key research:

The narration accepted to be authenti as per very strict ilm al rijal [sunni] is the one narrated in Saheeh Muslim, one of the eight narrations in Musnad Ahmed on this issue, as well as Sunan Darami. Each of these are compilations of ahadith, by men who lived close enough to the time of the Prophet [saw], to have a chain of narrators between them and the Prophet [saw], which is not overly excessive in length [i.e at least the first 200-500 years after hijrah of the Prophet [saw], though chains become much longer at the 500 mark].

The narration goes as follows [Sahih Muslim]:

I went with Husayn ibn SAburah and `Umar ibn Muslim to Zayd ibn Arqam. After taking our seats, Husayn said to him: “O Zayd, you have been granted great virtue. You saw Rasulullah salla Llahu `alayhi wa sallam, heard his speech, joined him on expeditions and performed salah behind him. Indeed Zayd, you have encountered a great amount of goodness! Narrate to us O Zayd some of that which you have heard from Nabi salla Llahu `alayhi wa sallam.” Zayd said: “O my nephew, I have reached old age, my time has passed a very long time ago and I have forgotten some of that which I had memorised regarding Rasulullah salla Llahu `alayhi wa sallam. Therefore accept from me that which I narrate to you and what I do not then do not burden me with narrating it.” He then said: “Once Rasulullah salla Llahu `alayhi wa sallam stood up to deliver to us a sermon at a well known as Khum, which was situated between Makkah and Madinah. He praised Allah Abundantly, advised us and reminded us. Thereafter he said: ‘Pay attention O people, Indeed I am only a human and it is possible that soon the messenger of my Rabb will come to me and I will respond to him. Indeed I will leave amongst you the Thaqalayn. The first of the two is the Book of Allah, in it is guidance and light, so hold onto the Book of Allah and never let it go!’ He continued to encourage and urge regarding the Book of Allah. He then said: ‘and my Ahl al-Bayt! I remind you to fear Allah regarding my Ahl al-Bayt! I remind you to fear Allah regarding my Ahl al-Bayt! I remind you to fear Allah regarding my Ahl al-Bayt.’” So Husayn enquired: “And who are his Ahl al-Bayt, O Zayd? Are not his wives part of his Ahl al-Bayt?” Zayd replied: “His wives are part of his Ahl al-Bayt but his Ahl al-Bayt also includes those upon whom zakah is forbidden.” Husayn asked: “Who are they?” Zayd replied: “They are the family of `Ali, the family of `Aqil, the family of Ja`far and the family of `Abbas.” Husayn asked: “Is zakah forbidden for all of them?” Zayd replied: “Yes.”
 

The chain: Zuhayr ibn Harb and Shuja ibn Makhlad (wording is Zuhayr’s) — Ibn `Ulayyah (Isma`il ibn Ibrahim) — Abu Hayyan Yazid ibn Hayyan said:

The chain of a very similar /identical tradition in Musnad Ahmad:  Ja`far ibn `Awn — Abu Hayyan Yazid ibn Hayyan — that Zayd ibn Arqam said

The chain in Sunan -Al Daramni:  `Abd Allah ibn Ahmad — (his father) Ahmad ibn Hambal — Isma`il ibn Ibrahim — from Abu Hayyan al-Tamimi who said:

The chain of Tafsir Ma'lim al tanzil: Abu Sa`id Ahmad ibn Muhammad ibn al-`Abbas al-Humaydi — Abu `Ubayd Allah Muhammad ibn `Abd Allah al-Hafiz — Abu al-Fadl al-Hasan ibn Ya`qub ibn Yusuf al-`Adl — Abu Ahmad Muhammad ibn `Abd al-Wahhab al-`Abdi — Abu Ja`far ibn `Awf — Abu Hayyan Yahya ibn Sa`id ibn Hayyan — Yazid ibn Hayyan — Zayd radiya Llahu `anhu

 

Key points:

1. This narration has four chains, but they are not totally unique. Abu Hayyan is the individual present in each of the four chains, narrating from Yazid ibn Hayyan.

2. Zayd Ibn Aqram  is one of the main narrators of this hadith for this version, and the other key version. It is essential to note, in this paticular narration, Zayd has acknowleged he at the time, was very old, and had a poor memory in terms of his recollection.  The fact this was at the very end of his life means it was probably not the first time he narrated his hadith.

In summary, this paticular version comes mainly through one path, which is Abu Hayyan from Yazid Ibn Hayyan and thus is the less widely reported version. Additionally, it is narrated during the very end of the life of Zayd ibn Aqram, at a time when his memory was essentially impaired and he had grown old. These are all important when looking at the other versions:

There is another version of this hadith, reported far more widely, and perhaps at a time when Zayd ibn Aqram was not so old, from Zayd ibn Aqram as well as other companions through many more unique chains.

Second Version:

حدثنل نصر بن عبدالرحمان الكوفى قال حثنا زيد بن الحسن عن جعفر بن محمد عن ابيه عن جابر بن عبدالله قال رءيت رسول الله صلى الله عليه و سلم فى حجته يوم عرفة وهو على ناقته القصواء يخطب فسمعته يقول يا ايها الناس انى تركت فيكم ما ان اخذتم به لن تضلوا كتاب الله و عترتى اهل بيتى

Nasr ibn `Abd al-Rahman al-Kufi — Zayd ibn al-Hasan — Ja`far ibn Muhammad — his father (al-Baqir) — from Jabir ibn `Abd Allah who said:

I saw Rasulullah salla Llahu `alayhi wa sallam delivering a sermon on his camel al-Qaswa’ during his Hajjat al-Wada’. I heard him saying: “O people, indeed I have left amongst you that which, if you hold onto it, you will not go astray, the Book of Allah and my `itrah who are my Ahl al-Bayt.”[1]

[Jami Al-Tirmidhi]
 
For sake of brevity, i will only include the chains. The ahadith are very similar in meaning to the words said by the Prophet [saw] above, almost all of the chains other than the one above have ahadith stating the sermon was done at Ghadeer. Some say it was done in both places.

Chains:

1. From Jami Al- Tirmidhi:  Nasr ibn `Abd al-Rahman al-Kufi — Zayd ibn al-Hasan — Ja`far ibn Muhammad — his father (al-Baqir) — from Jabir ibn `Abd Allah who said:

2. From Jami Al- Tirmidhi:    : `Ali ibn al-Mundhir al-Kufi — Muhammad ibn al-Fudayl — al-A`mash — `Atiyyah — Abu Sa`id and al-A`mash (also narrated it from ) — Habib ibn Thabit — from Zayd ibn Arqam that Rasulullah salla Llahu `alayhi wa sallam said:

3. Sunan Al Kubra - Imam Nasai' : Ahmad ibn Muthanna — Yahya ibn Mu`adh — Abu `Awanah — Sulayman — Habib ibn Thabit — Abu Thabit — Abu Tufayl — Zayd ibn Arqam

4. Sunan Al Kubra - Imam Nasai' :  Muhammad ibn Muthanna — Yahya ibn Hammad — Abu Mu`awiyah — A`mash — Habib ibn Abi Thabit — Abu Tufayl — Zayd ibn Arqam

5. Mustadrak - Al Hakim: Abu Bakr Muhammad ibn al-Husayn ibn Muslih al-Faqih narrated to us at al-Rayy —Muhammad ibn Ayyub — Yahya ibn al-Mughirah al-Sa`di — Jarir ibn `Abd al-Hamid —al-Hasan ibn `Abd Allah al-Nakha`i — Muslim ibn Sabih — from Zayd ibn Arqam that Rasulullah salla Llahu `alayhi wa sallam said:

6. Mustadrak - Al Hakim: Abu Bakr ibn Ishaq and Da`laj ibn Ahmad al-Sajzi — Muhammad ibn Ayyub — al-Azraq ibn `Ali — Hassan ibn Ibrahim al-Kirmani — Muhammad ibn Salamah ibn Kuhayl – (his father) Salamah ibn Kuhayl — Abu al-Tufayl ibn Wathilah — that Zayd ibn Arqam radiya Llahu `anhu said:

7. Mustadrak - Al Hakim:  Abu al-Husayn Muhammad ibn Ahmad ibn Tamim al-Hanzali — Abu Qalabah `Abd al-Malik ibn Muhammad al-Raqashi — Yahya ibn Hammad — Abu Bakr Muhammad ibn Ahmad ibn Babuwayh and Abu Bakr Ahmad ibn Ja`far al-Bazzar — `Abd Allah ibn Ahmad ibn Hambal —(his father) Ahmad ibn Hambal — Yahya ibn Hammad — Abu Nasr Ahmad ibn Sahl al-Faqih — Salih ibn Muhammad al-Hafiz al-Baghdadi — Khalaf ibn Salim al-Makhrami — Yahya ibn Hammad — Abu `Awanah — Sulayman al-A`mash — Habib ibn Abi Thabit — Abu al-Tufayl — that Zayd ibn Arqam narrated:

8.  Muhammed ibn Jarir At-Tabari [From Kanz Al Ummal] : Kathir ibn Zayd - Muhammad ibn`Umar ibn `Ali — (his father) `Umar — from (his father) `Ali ibn Abi Talib who said:

9. Musnad Ahmed ibn Hambal Al Shaybani:  `Abd Allah ibn Ahmad — (his father) Ahmad ibn Hambal — Ibn Numayr — `Abd al-Malik ibn Abi Sulayman — `Atiyyah al-`Aufi — from Abu Sa`id al-Khudri that Rasulullah salla Llahu `alayhi wa sallam said:

10. Musnad Ahmed ibn Hambal Al Shaybani: `Abd Allah ibn Ahmad — (his father) Ahmad ibn Hambal — Aswad ibn `Amir — Abu Isra’il Isma`il ibn Ishaq al-Mala’i — `Atiyyah — from Abu Sa`id that Rasulullah salla Llahu `alayhi wa sallam said:

11. Musnad Ahmed ibn Hambal Al Shaybani: Abd Allah ibn Ahmad — (his father) Ahmad ibn Hambal — Abu Nadr — Muhammad ibn Talhah — al-A`mash — `Atiyyah al-`Aufi — from Abu Sa`id al-Khudri that Rasulullah salla Llahu `alayhi wa sallam said:

12. Musnad Ahmed ibn Hambal Al Shaybani: Abd Allah ibn Ahmad — (his father) Ahmad ibn Hambal — Ibn Numayr — `Abd al-Malik Abu Sulayman — `Atiyyah — from Abu Sa`id al-Khudri that Rasulullah salla Llahu `alayhi wa sallam said:

13. Musnad Ahmed ibn Hambal Al Shaybani: `Abd Allah ibn Ahmad — (his father) Ahmad ibn Hambal — al-Aswad ibn `Amir — Sharik — al-Rukayn — al-Qasim ibn Hassan — from Zayd ibn Thabit that Rasulullah salla Llahu `alayhi wa sallam said:

14. Musnad Ahmed ibn Hambal Al Shaybani: `Abd Allah ibn Ahmad — (his father) Ahmad ibn Hambal — Abu Ahmad al-Zubayri — Sharik —al-Rukayn — al-Qasim ibn Hassan — from Zayd ibn Thabit that Rasulullah salla Llahu `alayhi wa sallam said:

15. Musnad Abd Ibn Humayd: Yahya ibn `Abd al-Hamid — Sharik — al-Rukayn — al-Qasim ibn Hassan — from Zayd ibn Thabit that Rasulullah salla Llahu `alayhi wa sallam said:

16. Nawadir Al Usul [ Hakim Al Tirmidhi]:  Yahya ibn `Abd al-Hamid — Sharik — al-Rukayn — al-Qasim ibn Hassan — from Zayd ibn Thabit that Rasulullah salla Llahu `alayhi wa sallam said:

17. Nawadir Al Usul [ Hakim Al Tirmidhi]:  Nasr ibn `Abd al-Rahman al-Washa’ — Zayd ibn al-Hasan al-Anmati — Ja`far ibn Muhammad — from his father (Muhammad) that Jabir ibn `Abd Allah said:

18. Musanaf Ibn Abi Shaybah: `Umar ibn Sad Abu Dawud al-Hifri — Sharik — al-Rukayn — al-Qasim ibn Hassan — from Zayd ibn Thabit radiya Llahu `anhu that Rasulullah salla Llahu `alayhi wa sallam said:

19. Musnad Ishaq Ibn Rahawayah: Ahmad ibn Fadl ibn Muhammad Ba Kathir has reported on the authority of Wasilat al-Ma’al [Kathir Ibn Zayd al Rumi] from `Ali ibn Abi Talib radiya Llahu `anhu that Nabi salla Llahu `alayhi wa sallam said:

20. Musnad Al Bazzar:  Ahmad ibn Mansur — Dawud ibn `Amr — Salih ibn Musa ibn `Abd Allah — `Abd al-`Aziz ibn Rafi` — Abu Salih — from Abu Hurayrah that Rasulullah salla Llahu `alayhi wa sallam said:

21. Musnad Al Bazzar:  Al-Husayn ibn `Ali ibn Ja`far — `Ali ibn Thabit — Su`ad ibn Sulayman — Abu Ishaq — al-Harith — from `Ali that Rasulullah salla Llahu `alayhi wa sallam said:

22. Musnad Abi Yala: Bishr ibn al-Walid — Muhammad ibn Talhah — al-A`mash — `Atiyyah ibn Sa`d — from Abu Sa`id that Nabi salla Llahu `alayhi wa sallam said:

23. Mushkil al Athar: Ibrahim ibn Marzuq — Abu Amir al-`Aqdi — Yazid ibn Kathir — Muhammad ibn `Umar ibn `Ali — (his father) `Umar — from (his father) `Ali Abi Talib who said:

24. Isnad of Al Bagawhi: Abu al-Qasim `Abd Allah ibn Muhammad ibn `Abd al-`Aziz al-Baghawi — Bishr ibn al-Walid al-Kindi — Muhammad ibn Talhah — al-A`mash — `Atiyyah — from Abu Sa`id that Nabi salla Llahu `alayhi wa sallam said:

25. [Abaqat] :  Da`laj ibn Ahmad al-Sajzi] — Muhammad ibn Ayyub — al-Azraq ibn `Ali — Hassan ibn Ibrahim al-Kirmani — Muhammad ibn Salamah ibn Kuhayl — (his father) Salamah — Abu al-Tufayl ibn Wathilah — that Zaid ibn Arqam said:

26.  [Abaqat ]:  Al-Ju`abi reported from — `Abd Allah ibn Musa- (his father) Musa — `Abd Allah ibn Hasan — (his father) Hasan — (his grandfather) Hasan — from `Ali radiya Llahu `anhu that Rasulullah salla Llahu `alayhi wa sallam said:

27. [Mu'jam Saghir - Tabarani]: Hasan ibn Muhammad ibn Mus`ab al-Ashnani al-Kufi — `Ubbad ibn Ya`qub al-Asadi — Abu `Abd al-Rahman al-Mas`udi — Kathir al-Nawa’ — `Atiyyah — Abu Sa`id — that Nabi salla Llahu `alayhi wa sallam said:

28. [Mu'jam Saghir - Tabarani] : Hasan ibn Muslim ibn al-Tabib al-San`ani — `Abd al-Hamid ibn Sabih — Yunus ibn Arqam —Harun ibn Sa`d — `Atiyyah — Abu Sa`id — that Nabi salla Llahu `alayhi wa sallam said:

29. [Mu'jam Al Aswat - Tabarani]:

30. [Mu'jam Al Kabir - Tabarani]: Zayd ibn al-Hasan al-Anmati - [Chain can not be found as original book could not be found, but was intact and indirectly derived from Al Haythami] - Zayd ibn al-Hasan al-Anmati - Abu al-Tufayl — that Hudhayfah ibn Usayd al-Ghifari said :

31. [Mu'jam Al Kabir - Tabarani]:  [Chain can not be found as original book could not be found, but was intact and indirectly derived partial chain] [Sharik ibn `Abd Allah — Rukayn — al-Qasim ibn Hassan —Zayd ibn Thabit:

32.[ Al-Tabarani narrated the hadith of Thaqalayn in his Mu`jam al-Kabir through the isnad of ] - Salamah ibn Kuhayl from Abu Tufayl who narrates from Zayd ibn Arqam radiya Llahu `anhu:

33. [ Mustadrak Al Hakim] - Muhammad ibn `Ali al-Shaybani — Ahmad ibn Hazim al-Ghifara — Abu Nu`aym —Kamil Abu al-`Ala’ — Habib ibn Abi Thabit — Yahya ibn Ja`dah — from Zayd ibn Arqam:

34. [Abu Ishaq Al Thalabi] :  Hasan Muhammad ibn Habib al-Mufassir says: “I found in my grandfather’s book, in his own handwriting, Ahmad ibn al-Ahjam al-Qadi al-Marwazi — al-Fadl ibn Musa al-Shaybani — `Abd al-Malik ibn Abi Sulayman — `Atiyyah al-`Aufi — from Abu Sa`id that he heard Rasulullah salla Llahu `alayhi wa sallam saying:

35. [Hilayat Al Awliya - Abu Nu'aym]: Muhammad ibn Ahmad ibn Hamdan — Hasan ibn Sufyan — Nasr ibn `Abd al-Rahman al-Washa’ — Zayd ibn Hasan al-Anmati — Ma`ruf ibn Kharbud Makki — Abu al-Tufayl `Amir ibn Wathilah — from Hudhayfah ibn Usayd al-Ghifari that Rasulullah salla Llahu `alayhi wa sallam said:

36. [Tarikh Al Baghdad]: Al-Husayn ibn `Umar ibn Burhan al-Ghazzal — Muhammad ibn Hasan al-Naqqash — al-Matin — Nasr ibn `Abd al-Rahman — Zayd ibn Hasan — al-Ma`ruf — Abu al-Tufayl — from Hudhayfah ibn Usayd al-Ghifari that Rasulullah salla Llahu `alayhi wa sallam said:

36. [Aktab Khawarizmi quoting Al Bayhaqi's book]: Abu `Abd Allah — Abu Nasr Ahmad ibn Suhayl al-Faqih — Salih ibn Muhammad al-Hafiz al-Baghdadi — Khalaf ibn Salim al-Makhrami — Yahya ibn Hammad — Abu `Awanah —Sulayman al-A`mash — Habib ibn Abi Thabit — Abu al-Tufayl — from Zayd ibn Arqam radiya Llahu `anhu:

37. [Isnad of Abu Muhammad Ahmad ibn Muhammad ibn `Ali al-`Asimi]: Abu Ishaq Ibrahim ibn Ja`far al-Shurmini — Abu al-Hasan `Ali ibn Yunus ibn al-Hayyaj al-Ansari — al-Husayn ibn `Abd Allah, `Imran ibn `Abd Allah, `Isa ibn `Ali and `Abd al-Rahman al-Nasa’i — `Abd al-Rahman ibn Salih — `Ali ibn `Abbas — Abi Ishaq — Hanash:

38. [Abaqat]: Abu al-Hasan `Ali ibn Muhammad al-`Asimi al-Khawarizmi — al-Shaykh Isma`il ibn Ahmad al-Wa`iz — Abu Bakr Ahmad ibn Husayn al-Bayhaqi — Abu `Abd Allah — Abu Nasr Ahmad ibn Sahl al-Faqih — Salih ibn Muhammad al-Hafiz al-Baghdadi — Khalaf ibn Salim al-Makhrami — Yahya ibn Hammad — Abu `Awanah — Sulayman al-A`mash — Habib ibn Abi Thabit — Abu al-Tufayl — that Zayd ibn Arqam

There are many more chains of narrators, but for sake of brevity, i will stop here.

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Unique chains

[Between the hadith compiler with work that was available , and a sahaba, the following contain completely unique chain of narrators]

In total, there are between 10 and 11 completely unique chain of narrations for the second version! Furthermore, there are over 40 chain of narrators which may pass through one or more of the same narrators. For example Musnad Ahmad quotes four narrations which all pass through Attiyah through different routes, but i have only given one in the condensed form, and four have been listed in the first post]. Contrast this to the first version, in which there is one completely unique chain.

Some allege that the below is a product of a global conspiracy among shiites [of the first three to five centuries] to fabricate and twist this tradition.

 

From Jami Al- Tirmidhi:  Nasr ibn `Abd al-Rahman al-Kufi — Zayd ibn al-Hasan — Ja`far ibn Muhammad — his father (al-Baqir) — from Jabir ibn `Abd Allah who said:

Sunan Al Kubra - Imam Nasai' : Ahmad ibn Muthanna — Yahya ibn Mu`adh — Abu `Awanah — Sulayman — Habib ibn Thabit — Abu Thabit — Abu Tufayl — Zayd ibn Arqam

. Mustadrak - Al Hakim: Abu Bakr Muhammad ibn al-Husayn ibn Muslih al-Faqih narrated to us at al-Rayy —Muhammad ibn Ayyub — Yahya ibn al-Mughirah al-Sa`di — Jarir ibn `Abd al-Hamid —al-Hasan ibn `Abd Allah al-Nakha`i — Muslim ibn Sabih — from Zayd ibn Arqam that Rasulullah salla Llahu `alayhi wa sallam said: 

[NOTE - Al Hakim authenticates this island as Saheeh. Although Abu Bakr Muhammed ibn Al Husayn ibn Muslih al-Faqih is someone majhool , which is the only real weakness in this chain, the fact he deems it saheeh means he must have had clear indication from external factors regarding Abu Bakr Muhammed ibn al-Husayn to trust him enough to deem this saheeh. Additionally, there is another chain of narrators which does not include Abu Bakr, and also goes through Muhammed ibn Ayyub narrating a different chain after but the same hadith. Al Hakim has two more chains of narrators [three in total] for this hadith]

Additionally, we also find another path to Muhammed ibn Ayyub: [Abaqat] :  Da`laj ibn Ahmad al-Sajzi] — Muhammad ibn Ayyub — al-Azraq ibn `Ali — Hassan ibn Ibrahim al-Kirmani — Muhammad ibn Salamah ibn Kuhayl — (his father) Salamah — Abu al-Tufayl ibn Wathilah — that Zaid ibn Arqam said:]

[ Mustadrak Al Hakim] - Muhammad ibn `Ali al-Shaybani — Ahmad ibn Hazim al-Ghifara — Abu Nu`aym —Kamil Abu al-`Ala’ — Habib ibn Abi Thabit — Yahya ibn Ja`dah — from Zayd ibn Arqam:

Muhammed ibn Jarir At-Tabari [From Kanz Al Ummal] : Kathir ibn Zayd - Muhammad ibn`Umar ibn `Ali — (his father) `Umar — from (his father) `Ali ibn Abi Talib who said:

Musnad Ahmed ibn Hambal Al Shaybani:  `Abd Allah ibn Ahmad — (his father) Ahmad ibn Hambal — Ibn Numayr — `Abd al-Malik ibn Abi Sulayman — `Atiyyah al-`Aufi — from Abu Sa`id al-Khudri that Rasulullah salla Llahu `alayhi wa sallam said:

Musnad Ahmed ibn Hambal Al Shaybani: `Abd Allah ibn Ahmad — (his father) Ahmad ibn Hambal — Abu Ahmad al-Zubayri — Sharik —al-Rukayn — al-Qasim ibn Hassan — from Zayd ibn Thabit that Rasulullah salla Llahu `alayhi wa sallam said:

 Musnad Al Bazzar:  Ahmad ibn Mansur — Dawud ibn `Amr — Salih ibn Musa ibn `Abd Allah — `Abd al-`Aziz ibn Rafi` — Abu Salih — from Abu Hurayrah that Rasulullah salla Llahu `alayhi wa sallam said:

 Musnad Al Bazzar:  Al-Husayn ibn `Ali ibn Ja`far — `Ali ibn Thabit — Su`ad ibn Sulayman — Abu Ishaq — al-Harith — from `Ali that Rasulullah salla Llahu `alayhi wa sallam said:

[Abaqat ]:  Al-Ju`abi reported from — `Abd Allah ibn Musa- (his father) Musa — `Abd Allah ibn Hasan — (his father) Hasan — (his grandfather) Hasan — from `Ali radiya Llahu `anhu that Rasulullah salla Llahu `alayhi wa sallam said:

[Isnad of Abu Muhammad Ahmad ibn Muhammad ibn `Ali al-`Asimi]: Abu Ishaq Ibrahim ibn Ja`far al-Shurmini — Abu al-Hasan `Ali ibn Yunus ibn al-Hayyaj al-Ansari — al-Husayn ibn `Abd Allah, `Imran ibn `Abd Allah, `Isa ibn `Ali and `Abd al-Rahman al-Nasa’i — `Abd al-Rahman ibn Salih — `Ali ibn `Abbas — Abi Ishaq — Hanash:

 

 

It must be noted, this is only according to the extent of my research. There may be more chains, but i have not been able to locate them or i have also omitted them for sake of brevity [from my original list from which the above was then derived]

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A deeper analysis of the narration in Al Mustadrak

Al though the renowned sunni muhaddith grades the following narration as Saheeh [and having an authentic sanad], some refute his grading.

Mustadrak - Al Hakim: Abu Bakr Muhammad ibn al-Husayn ibn Muslih al-Faqih narrated to us at al-Rayy —Muhammad ibn Ayyub — Yahya ibn al-Mughirah al-Sa`di — Jarir ibn `Abd al-Hamid —al-Hasan ibn `Abd Allah al-Nakha`i — Muslim ibn Sabih — from Zayd ibn Arqam that Rasulullah salla Llahu `alayhi wa sallam said: 

"I am leaving amongst you al-Thaqalayn, the Book of Allah — the most Exalted and Glorious — which is a rope that has been extended from the sky to the earth; and my Ahl al-Bayt. The Knower of the finest details and the one who is well aware of everything has informed me that they will never separate until they meet me at the pond."

 

The refutation is based on the first narrator, Abu Bakr Muhammed ibn Al Husayn ibn Muslih al-Faqih, who is regarded to be ‘Majhool’ which means unknown, and very little about him is known. In the science of rival [ilm al rijal], if a narrator is unknown, the sand is weak by default. The second contention is levelled against Jarir ibn Abd al Hamid. 

It must be noted that a well known anti-shia website which uses our name has said this: ""Abu Bakr Muhammad bin Husayn bin Muslih is Thiqah, and Yahya bin al-Mugheerah is hasan, and have graded the hadith as 'Hasan'."

The author i am primarily refuting was one who wrote his work in the 1900's, though performed thorough research. Thus it may be that this modern day anti shia website is wrong, but the informations is interesting nonetheless. 

 

My points;

  1. If it can be proven there are several reliable routes to Muhammed Ibn Ayyub other than from Abu Bakr Muhammed,  which quote the same narration, this nullifies any claim that Abu Bakr Muhammed could have forged this hadith and engineered a sanad attributing it to Muhammed ibn Ayyub. There are many chains which contain the same narration [or close to in the meaning of the two weighty things to abide to afterwhich we will never go astray] through authentic chains as per sunni rijal:

Mustadrak - Al Hakim: Abu Bakr ibn Ishaq and Da`laj ibn Ahmad al-Sajzi — Muhammad ibn Ayyub — al-Azraq ibn `Ali — Hassan ibn Ibrahim al-Kirmani — Muhammad ibn Salamah ibn Kuhayl – (his father) Salamah ibn Kuhayl — Abu al-Tufayl ibn Wathilah — that Zayd ibn Arqam radiya Llahu `anhu said:

Abu Bakr ibn Ishaq and Da’laj ibn Ahmad al Sajzi are considered reliable, and thus, as per sunni rijal, it matters not if we have Abu Bakr Muhammed as a Majhool narrator, given others have also narrated the same from Muhammed ibn Ayyub, which is good evidence the argument that Abu Bakr only falsely attributed it to him.

Additionally, we also find another path to Muhammed ibn Ayyub [again through Da’laj]: [Abaqat] :  Da`laj ibn Ahmad al-Sajzi] — Muhammad ibn Ayyub — al-Azraq ibn `Ali — Hassan ibn Ibrahim al-Kirmani — Muhammad ibn Salamah ibn Kuhayl — (his father) Salamah — Abu al-Tufayl ibn Wathilah — that Zaid ibn Arqam said:]

2. Although Abu Bakr Muhammed ibn Al Husayn ibn Muslih al-Faqih is someone majhool , which is the only real weakness in this chain, the fact he deems it saheeh means there is a strong possibility he had indicators and evidences that were clear to him that Abu Bakr Muhammed ibn al-Husayn to trust him enough to deem this saheeh. It must be noted again that he directly narrates from him, and considers the chain authentic. Would he do so if it were known Abu Bakr Muhammed was of a liar, or he heard disparagement about him? To deem it saheeh it seems likely he heard praise and he was also an eye witness.

3. Jarir ibn `Abd al-Hamid  is allegedly not a reliable narrator , due to a few narrating against him and precedence being given to weakening, rather than praise. However, it must again be stated that he has been given enormous praise from among the most prominent scholars of the ahlus-sunnah. 

Ibn Qutaibah has considered him as a Shi'a in his Ma'arif book. And Zahabi has mentioned his name in his Mizan book (vol. 1, p. 394) and has put a code beside his name to show that all of the writers of Sahih books have relied on his traditions for reasoning.

Zahabi has admired him and said that" He was a scholar from the city of Ray and was a very truthful person. It is relied on his traditions for reasoning and he is a trusted and reliable person unanimously. “

The traditions which he has quoted from A'mash, Mughairah, Mansur, Ismail Ibn Khalid and Abu Ishaq Shaibani are available in the Sahih Bukhari and Sahih Muslim. You can refer to these two Sahih books to see the traditions which Qutaibah Ibn Sa'ad, Yahya Ibn Yahya and Uthman Ibn Shaibah have quoted from him.

He died in the year 187 A.H, while he was 77 years old. May God bless his soul.(1) 

1. Sayyid Abdul Husain Sharafuddin Musawi, Al-Muraji'at, p. 111.

 

We can see here that even the likes of Bukhari and muslim, who would have lived very close to his time, relied on him. In order to further support this global alleged shiite conspiracy theory, what is now required is to allege that while Abu Bakr Muhammed obtained this narration from Muhammed ibn Ayyub, he decided to engineer the chain of narrators after him to give the appearance of a reliable chain or that he manufactured the chain and by chance it happened to be a good one.  

If one wanted to manufacture a chain to appeal to sunni’s, would they include a known shiite in the chain? Surely, if they were astute enough to manufacture a chain , they would really only include sunni’s. In this case, we can see that there is a shia later on in the chain.

Furthermore, big questions would arise over Al Hakims judgement. He met Abu Bakr, who was narrating to a group. He would probably have known him, and his character, and had indicators which made him feel as though he could deem the chain here as ‘Saheeh’. The fact he stated this hadith was ‘saheeh’ can be seen to be  form of tawhiq [praise]. Additionally, Al Hakim essentially had three, or arguably four chains with very similar Hadith in meaning. 

 

The narrations from the other chains in Mustadrak:

"Whilst returning from Hajjat al-Wada’, Nabi salla Llahu `alayhi wa sallam disembarked at a pond called Khum. He ordered that the trees of the area should be trimmed. Thereafter he addressed the people saying: “I will soon be invited to my eternal abode and I will accept the invitation. I am leaving amongst you al-Thaqalayn, one is of greater weight than the other. They are the Book of Allah and my `itrah. Be careful of how you treat them in my absence. They will not separate until they meet me at the pond.”

and

"Rasulullah salla Llahu `alayhi wa sallam disembarked between Makkah and al-Madinah at a place which had five trees with large branches. The people then trimmed the leaves. Thereafter Rasulullah salla Llahu `alayhi wa sallam rested until evening. He then woke and performed salah and thereafter stood to address the people. He praised Allah Abundantly, reminded the people (about the hereafter) and he advised them. Thereafter he said that which Allah willed that he should say. Then he said: “O people, I am leaving amongst you two such matters that you will never be misguided as long as you follow them, they are the Book of Allah and my Ahl al-Bayt, my `itrah.” 

 

I have omitted the man-kuntum maula hadith which is more commonly than not, often narrated just before or after the hadith of the two weighty things.

 

 

Edited by Intellectual Resistance

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The narrations of Kathir Ibn Zayd:

"When Nabi salla Llahu `alayhi wa sallam reached the tree at Khum, he said: “O people, do you not testify that Allah is your Rabb?” They replied: “Definitely!” He then asked: “Do you not testify that Allah and his Rasul have a greater right over you than yourselves and that Allah and his Rasul are your mowla?” They replied: “Definitely!” He then said: “`Ali is the mowla of all those who take me as a mowla. Indeed I have left amongst you that which if you hold onto it you will never go astray after me; the Book of Allah which is in your hands and my Ahl al-Bayt.”

Muhammed ibn Jarir At-Tarbi [From Kanz Al Ummal] : Kathir ibn Zayd - Muhammad ibn`Umar ibn `Ali — (his father) `Umar — from (his father) `Ali ibn Abi Talib who said:

Mushkil al Athar: Ibrahim ibn Marzuq — Abu Amir al-`Aqdi — Yazid ibn Kathir [who is actually likely  Kathir Ibn Zayd]— Muhammad ibn `Umar ibn `Ali — (his father) `Umar — from (his father) `Ali Abi Talib who said:

Musnad Ishaq Ibn Rahawayah: Ahmad ibn Fadl ibn Muhammad Ba Kathir has reported on the authority of Wasilat al-Ma’al [Kathir Ibn Zayd al Rumi] from `Ali ibn Abi Talib radiya Llahu `anhu that Nabi salla Llahu `alayhi wa sallam said:

Kathy ibn Zayd, according to some groups sunni rijal, is weak in narrating hadith. He however, is not deemed to be a fabricator, nor a liar. Being ‘weak’ can merely mean you might make an error in hadith, or perhaps are forgetful, or your methodology is weak or any other number of reasons. This individual was not a shia, and there is even praise given to his truthfulness , despite being weak:

Ibn Abi Hatim in Kitab al-Jarh wa al-Ta`dil:

Ibn Abi Hatim also said, “My father was asked concerning Katheer ibn Zaid, he replied, “Righteous, but he is not strong.” and Abu Zur’ah was asked about him and he said, “Truthful but he has weakness.” (al-Jarh Wa-Ta’deel (7/150).

Hafidh Al Haythmi: “The chain contains the narrator Katheer bin Zaid, and a group of people said he is reliable whereas Imaam Nasaa’ee and others have declared him to be weak.” (Majma’a az-Zawaa’id (5/243).

 

Even of the people who have declared him to be weak, attest to the fact he was truthful.  We can also clearly see, there were others who declared him to not only be truthful, but also reliable.  What he is narrating is not an isolated report, but something that was very widely reported. Furthermore, if he had a poor memory, that may have been a cause for him being weakened. This would have been an issue had it been an isolated report, rather than a narration quoted verbatim from a plethora of other chains of narrators. If he narrated from many weak people, and hence narrated many odd and isolated reports, this would be something one could ascertain from the chain itself. However, what we find here is a strong chain from him to Ali ibn Abi Talib [as]. It is pertinent to note that this particular narrator is not shiite. 

 
Again is interesting to note, a famous anti-shia website which uses our name in their 'research' have graded this hadith to be hasan , and deemed Kathir ibn Zayd to be 'Saudi' [truthful] and so have graded this hasan, as the other narrators after are sauduq and thiqah. 
 
It is also worth noting that just because there is disagreement on a narrator, it does not mean we cast him aside, especially given that this narrator is not an accursed rafidhi [Edited Out]e [i.e us] nor was he known to be a liar. The next post will contain information from sunni scholars on this very issue, to stop someone from discarding a narration simply because there is disagreement about them.
 
 
Edited by Intellectual Resistance

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Proof from the statements of the [sunni] Scholars: http://www.al-miftah.com/intricacies-in-hadith-grading/ 

  1. Imam Tirmidhi (rahimahullah) said:

“The scholars have differed when criticizing narrators just as they have differed in other aspects of knowledge.”

(Al-‘ilalus-Saghir, Tirmidhi, vol. 5 pg. 709)

 

  1. Hafiz Ibnus Salah (rahimahullah) writes the following after defining the basic conditions for a Hadith to be classified as Sahih (authentic):

“Sometimes the scholars differ on the authenticity of some Hadiths. This could be the result of their disagreement on whether the above conditions are met. It could even be the consequence of their disagreement on the relevance of some of these conditions.”

(Muqaddimah Ibnus Salah, pg. 13)

 

  1. ‘Allamah Al-Mundhiri (rahimahullah) says:

“The disagreement of the Muhaddithun (in their accreditation of the narrators) should be viewed like the disagreement of the Fuqaha (Jurists).”

i.e., these are as legitimate as the conflicting views of the Jurists.

(Jawabul Hafidh Al-Mundhiri -rahimahullah-pg. 83)

 

  1. ‘Allamah Nawawi (rahimahullah) writes in the introduction to his commentary on Sahih Muslim (pg.16):

“Sometimes a narrator may be reliable according to Imam Muslim (rahimahullah) and unreliable in the view of others.”

 

  1. Hafiz Ibn Taymiyyah (rahimahullah) writes in his book: “Raf’ul Malam”:

“The field of grading the narrators is vast, and the scholars may sometimes disagree on the credibility of the narrators just as the scholars of other branches of knowledge differ with each other.”

(see: Qawa’id fi ‘Ulumil Hadith, pg.49)

 

  1. ‘Allamah Shamsudin Ibn ‘Abdil-Hadi (rahimahullah) says:

“Sometimes a Muhaddith classifies a particular narrator as ‘Matruk’ (very weak) whereas others accept him (as reliable) and use his Hadith as proof.”

(Sharhul-Qasidah pg. 41)

 

  1. ‘Allamah Dhahabi (rahimahullah) writes:

“There are numerous Hadiths whose classification is debated; some scholars declare them as hasan (sound) and others deem them was weak.”

(Al-Muqizah, pg.33)

 

  1. ‘Allamah Ibnul Humam (rahimahullah) has also explained this in Fathul-Qadir.  (see: Qawa’id fi ‘Ulumil-Hadith, pgs. 56-57)

 

  1. ‘Allamah Suyuti (rahimahullah) writes:

“There are many narrations which were deemed as weak by some experts and hasan (sound) by others.”

(Tadribur Rawi, vol.1 pg.217)

 

  1. Al-Muhaddith Zafar Ahmad At-Tahanawi (rahimahullah) writes after citing several quotations like the ones above:

“There are innumerable quotations from the scholars that prove the above. Perhaps what I have cited is sufficient. Therefore a Hadith (or a narrator) being authentic or unauthentic according to one, doesn’t necessitate the same according to others.” 

(Qawa’id fi ‘Ulumil-Hadith, pg.55)

 

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Preliminary thoughts / future objectives

1. Examining several 'hasan' reports and their wordings. These 'Hasan' reports amount to 4-7 unique chains of narrators.

2. Collectively, the above must entail even the plethora of 'weaker' chains with the same content or similar content which is corroborated can not possibly be the result of shia fabrication, barring a global conspiracy.

3. To reconcile it with the first version, one could simply state that the vast majority of routes that go to the first version are really not entirely unique chains, and are at a point in time when Zayd was very old, and confessed his memory was impaired. In ilm al rijal, this is one major reason to put a question mark over someones narration. When you are old, you may still remember key aspects of a particular speech, but mix up the words and the sentences, and omit things. This interpretation is the best one, and it makes sense in light of the fact the other version is more widely narration through far more unique chains. They could have been at a time when Zayd ibn Aqram had a better memory.

4. Once again, given the plethora of chains for the second version - and their uniqueness in terms of their chain, as well as the fact many chains reach 'Hasan' status and many are Dhai'f [due to shia narrators more so than anything else], to postulate this was the result of a global shiite conspiracy flies in the face of rational thinking and sense.

The above will be expounded on more clearly, inshAllah, to show why it is more likely the Prophet [saw] said:

"I am leaving behind for you two weighty things, after which you will never go astray, the Book of Allah, and my Ahlulbayt, and these will never deviate/separate until they reach the pond"

It may be that after saying this, the Prophet [saw] repeated 'Ahlulbayt' thrice'.

inshAllah, i will also show why there is very little concordance, but rather confusion, in the attempt to understand and twist the obvious interpretation of the above narration. 

 

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Additional chains:   المعجم الكبٌر للطبرانً MU`JAM AL-TABARANI AL-KABEER [260-360 h] 

 

`Ali bin `Abdul-`Aziz -> `Amro bin `Awn al-Wasiti -> Khalid bin `Abdullah -> al-Hasan bin `Ubaydullah -> abi al-Duha -> Zayd bin Arqam.

Hasan, because al-Hasan bin `Ubaydullah is Mudtarib and not very strong, also there was some debate if abu al-Duha Muslim bin Subayh heard from Zayd ibn Arqam (ra) or not.

 

Mu`adh bin al-Muthanna -> `Ali bin al-Madeeni -> Jareer bin `Abdul-Hameed -> al-Hasan bin `Ubaydullah -> abu al-Duha -> Zayd bin Arqam.

Hasan, same as above.

 

abu Hosayn al-Qadi -> al-Hamani -> Jareer bin `Abdul-Hameed -> al-Hasan -> abi al-Duha -> Zayd bin Arqam.

Hasan, same as above.

 

[From an Anti-Shia website].

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The chains of Imam Nasai’

 

Sunan Al Kubra - Imam Nasai' : Ahmad ibn Muthanna — Yahya ibn Mu`adh — Abu `Awanah — Sulayman — Habib ibn Thabit — Abu Thabit — Abu Tufayl — Zayd ibn Arqam

4. Sunan Al Kubra - Imam Nasai' :  Muhammad ibn Muthanna — Yahya ibn Hammad — Abu Mu`awiyah — A`mash — Habib ibn Abi Thabit — Abu Tufayl — Zayd ibn Arqam

As we can see above, one of the main contentions with the chain is of Habib ibn Abi Thabit, and according to others, with Abu Muawiyah. It is interesting here to note, it has been graded hasan by some.

Let us look at what has been said about Habib ibn Abi Thabit

Habib Ibn Abi Thabit Asadi Kahili Kufi is from Tabi'in. Ibn Qutaibah in his Ma'arif book and Shahristani in his Milal Wa Nihal book consider him from the narrators of Shia.
Dhahabi has mentioned his name in Mizan book (vol. 1, p. 451) and has put the code of six Sahih beside his name to show that they rely on his traditions and he has said:
the writers of Sihah rely on his traditions for reasoning undoubtedly. He has also said that: Ibn Mu'in and some groups have accepted him.

Dulabi has counted him a weak narrator because of only being a Shia. But honestly the act of Ibn 'Awn has astonished and frightened me, because when he could not get a way criticise Habib Ibn Abi Thabit, and on the other hand his desire and wish was to find any fault in him, he remember him with the expression of one-eyed, while being one-eyed isn’t considered as a defect but the obscene act and idle talks are defects.

You can see the traditions that Said Ibn Jubair and Abu Wail have quoted from Habib Ibn Abi Thabit, in the Sahih Bukhari and Sahih Muslim, but his tradition which has been quoted by Zaid Ibn Wahab are available in the Sahih Bukhari only. And he has quoted tradition from Muhammad Ibn Ali Ibn Abdullah Ibn Abbas, Tawus, Zahhak Mashriqi, Abul Abbas Ibn Sha'ir, Abu Minhal, Abdurrahman, Ata Ibn Yasar, Ibrahim Ibn Sa'ad Banuqas and Mujahid in the Sahih Muslim book.

Traditions which have been quoted from him by Musa'ar, Nuri and Shu'bah are available in the Sahih Muslim and Sahih Bukhari books.
And according to whatever has been mentioned in the Sahih Muslim, Sulaiman A'mash, Hasin, Abdul Aziz Ibn Siyah and Abu Ishaq Shaibani have quoted tradition from him.

Habib Ibn Abi Thabit passed away in the year 119 A.H. may god bless his soul.

Interestingly, one of the criticism levied against Attiyah was that he forged and fabricated traditions and perhaps also this one.  However, we can clearly several independent routes to Habib ibn Abi Thabit, some of them arguably Hasan routes as per sunni Rijal.

From Jami Al- Tirmidhi:    : `Ali ibn al-Mundhir al-Kufi — Muhammad ibn al-Fudayl — al-A`mash — `Atiyyah — Abu Sa`id and al-A`mash (also narrated it from ) — Habib ibn Thabit — from Zayd ibn Arqam that Rasulullah salla Llahu `alayhi wa sallam said:

The very fact we have a Hasan chain according to sunni rijal, which is accepted by an anti-shia website, going to Habib ibn abi thabit from another may indicate that Attiyah and those after did not falsely attribute this to Habib ibn Abi Thabit or atleast, invent the tradition outright themselves.

It doesn’t end here. There are other chains that go to Habib ibn Abi Thabit, from others, which corroborate the hadith and that it went through Habib ibn Abi Thabit. 

33. [ Mustadrak Al Hakim] - Muhammad ibn `Ali al-Shaybani — Ahmad ibn Hazim al-Ghifara — Abu Nu`aym —Kamil Abu al-`Ala’ — Habib ibn Abi Thabit — Yahya ibn Ja`dah — from Zayd ibn Arqam:

36. [Aktab Khawarizmi quoting Al Bayhaqi's book]: Abu `Abd Allah — Abu Nasr Ahmad ibn Suhayl al-Faqih — Salih ibn Muhammad al-Hafiz al-Baghdadi — Khalaf ibn Salim al-Makhrami — Yahya ibn Hammad — Abu `Awanah —Sulayman al-A`mash — Habib ibn Abi Thabit — Abu al-Tufayl — from Zayd ibn Arqam radiya Llahu `anhu:

It is also pertinent again to note, the first version really only goes through - for the most part- one route through Abu Hayyan, at a time when Zayd ibn Aqram was old and had a poor  memory. The second version on the other hand, it corroborated by approximately ten or eleven unique chains, going through several different routes, of which at least a third of those unique chains if not arguably half, can be graded as Hasan. Some major sunni scholars of hadith have even graded one or two as Saheeh.

I must be solemn an clear, the only way to reconcile the first and second version is to accept that Zayd ibn Aqram, in his old age, may have narrated the tradition vaguely correctly, but not exactly as it was stated, omitting some of what the Prophet [saw] had also said at the time. The fact the second version has far more unique chains, many being Hasan, giving a similar but different account of the tradition, entails that it is more likely historically, to be the accurate one.

Either whole generations , spanning multitudes of companions and men of all ages, were involved in an enormous fabrication of this hadith, as well as twisting it, or Zayd ibn Aqram, who confessed he was old and had a much weaker memory, recounted the tradition roughly accurately, but not in the exact manner it was orated, omitting some parts. 

 

Edited by Intellectual Resistance

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So far, research has shown there is approximately only one absolutely unique chain that goes to Zayd ibn Aqram, and that is almost through the route of Abu Hayyan and Yazid Ibn Hayyan, who spoke to Zayd when he was rather old, admitted to having a much poorer memory, which in hadith science, should definitely put a question mark as to whether what he recollects is absolutely the most reliable version of the event.

The other version, which is by far the more widespread and common one, goes through around ten to twelve different routes and several companions. These chains are almost all entirely independent and unique, with narrators between the compiler and companion eye witness being different. Several of these chains are Hasan, and some sunni scholars even deciding to grade some as Saheeh in terms of their chain [ like al Hakim].

I did not know this at all before preforming this research, and had always assumed the first version is the most widely reported one, and the one of which the wording according to objective historical analysis would probably be the most accurate. However, to any just mind, given the evidence, it seem far more likely Zayd ibn Aqram in his old age and self-confessed poor memory remembered key facts and some key lines of the event, but omitted a number of things and did not entirely convey the exact speech and words of the Prophet [saw].

For example, he missed out "And they will never separate until the pond" which is an absolutely powerful line, and even anti shia websites, and even those authors of books which attempt to refute the second version have accepted this line as one they can not ignore. 

 

 

 

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"they will never separate until they meet me at the pond."

This is probably one of the lines accepted by those who wish to refute the shia understanding of this tradition. They affirm that the Ahlulbayt, or a group among them, will be pious and good members of the Ummah, and while they may make big errors, dispute among themselves, they will generally be good and so symbolically, hold on to the Quran the way and good muslim would do so.

I firmly believe this interpretation is intellectual dishonesty. However, i sympathise for ur sunni brothers and sisters who may take  this route, because it would be a massive earth quake in their aqeedah and belief system if they had to take the inevitable and far more clearer interpretation - rather than trying to water it down.

Muhammed [saw] had clearly stated he was leaving behind two weighty things, the Quran and Ahlulbayt. The fact he referred to them as 'thaqalayn' and juxtaposed them together is of great significance. He equated and placed the Ahlulbayt side by side with the Quran. Some at this point, had tried to say that he merely meant these are two important things for the Ummah to look after, and that the Ahlulbayt [asws] are not actually equated or compared to the Quran in any way.

However, by stating they will never deviated from each other or separate until they meet Muhammed [saw] in the highest level of Jannah, is telling. It shows clearly, that the principles, teachings, actions, words, and entire ethos of the Ahlulbayt [asws] will never be seen as contrary to that of the Quran. In a sense, they are the walking and talking Quran , and they will never deviate from it.  This firmly places the Ahlulbayt as the bastions of guidance, the ones who clearly thus, uphold the true and pure sunnah of Muhammed [saw] and the ones we must hold onto, given their prominence and relation to the Quran. This sounds less like a message of merely looking after them, but more a clear indication of the sources of guidance.

Who are these Ahlulbayt ? Can they be any blood descendent? Can they be wives? Clearly, we find wives disputing among each other and committing acts that are grossly wrong. Ummul Mumineen Aisha, and allowing the drinking of breast milk for instance, of an adult [through a cup, or according to Al Albani, possibly directly to become mahram]. Or fighting Ali [as] in Jamal and repenting for rousing the armies. There were Ahlulbayt members who were not well learned , who made massive errors in fiqh, tafseer, if we take it to mean purely blood-line relatives. It sounds here like Muhammed [saw] is referring to one special and distinct 'Ahlulbayt', who are consistent and unified, and do not contradict the Quran. Clearly, it must mean just that.  Does it extent until today, meaning any Sayed can be of the Ahlulbayt? 

In fact, we find the Abbasids laying claim to be of the Family of Muhammed [saw] and the Ahlulbayt and having a dynasty just as despotic as the Ummayads! This was barely over a century after the death of Muhammed [saw]!  There is clearly meant here, a distinct group, and a limited group of profound importance and rank, and sources of guidance. 

 It is also absolutely telling that just after he mentions this, he raises the Hand of Ali [as] and thus delivers the famous speech of Ghadeer. The people of Medina knew full well that when the verses of purification came down, Ali [as] was part of the exclusive group under the cloak referred to as his Ahlulbayt. The people knew full well when the event of Mubahila was announced and the verses came down, again it was Ali [as] who the prophet [saw] described, along with Fatima, Hasan, Hussain [asws] as his 'Ahl'/Family.  Fatima was one of the four best women of all time, leader of the women of paradise. Her sons, Hasan and Hussain [asws] were leaders of the youth of paradise. Ali [as] , well, what can one say ? 

 

Edited by Intellectual Resistance

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On 18/06/2017 at 10:31 AM, The Straight Path said:

:salam:

JazakAllah kher brother, amazing research! 

Walaykum Salaam,

All praise is due to Allah alone, all mistakes are my own. I've added some new parts if it is of any interest, and feel free to ask if you have questions or want to give advice as to the further direction of this research.

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It seems as though a large body of sunni's concede the line 'and they will never separate until they meet me at the pond/ reach the pond'. 

Even if one denies the prophet [saw] said '...if you follow them you shall never go astray", the line of never separating ensures that the relationship between the Quran and Ahlulbayt, both towards each other and towards the large body of muslims, is not about merely looking after, but one of guidance, truth, and the road and way to Allah [saw].

It severely weakens the notion the Ahlulbayt were merely mentioned to the people of Medina so they could receive their Khums and be looked after, because the wording implies something far more significant.

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