Q&A about the Yawm al-Dar tradition

Question: Who from among Prophet’s companions have narrated the Yawm al-Dar tradition?
(Source)

Answer: A group of Prophet’s companions have narrated the event of Yawm al-Dar, including:

1- Amiralmomenin Ali Ebne Abitaleb (a.s.)
2- Bora Ebne Azeb Ansari
3- Abou Rafe’
4- Abdollah Ebne Abbas
5- Qeys Ebne Sa’d Ebne Ebadeh Ansari
6- Aboubakr Ebne Abi Qahafeh
7- Omar Ebne Khattab.[1]

Question: Who from among the Sunnite historians have narrated the contents of Yawm al-Dar event?
(Source)

Answer: Some of the Sunnite historians who have narrated the contents of Yawm al-Dar event are:

1- Ebne Athir,[2]
2- Tabari,[3]
3- Ebne Kathir Damascus,[4]
4- Abol Feda’,[5]
5- Halabi,[6]
6- Zeini Dehlan,[7]
7- Ebne Abi Hadid,[8]
8- Abou Ja’far Eskafi,[9]
9- Novi,[10]
10- Khazen,[11]
11- Baghavi,[12]
12- Ebne Kathir,[13]
13- Ebne Asaker,[14]
14- Motaqi Hendi,[15]
15- Hakem Haskani,[16]
16- Nesaei,[17]
17- Kanji Shafe’I,[18]
18- Zarandi Hanafi,[19]
19- Heithami,[20]
20- Hamoui,[21]
21- Siouti,[22]
22- Jorji Zeidan,[23]
23- Ahmad Ebne Hanbal,[24]
24- Hakem Neishabouri,[25]
25- Sabt Ebne Jouzi,[26]
26- Ebne Sa’d,[27]
27- Kandehlavi Hanafi,[28] and the others

The late Allameh Amini says: Tradition of “Near Kinsmen” has been narrated by many of Imams, those who know traditions by heart from the both sects in the reliable traditions books (Sahah) and authentic documents (Masanid). Some others too whose narration and idea is reliable, have narrated it without any objection about its authenticity or text. The Islamic historians and others too have accepted it, and have accepted it as a certain event in their historical writings, and have narrated it in their poetry and prose.[29]

Question: Who have approved accuracy of chain of transmission of Yawm al-Dar tradition?
(Source)

Answer: There is no doubt and question regarding accuracy of chain of transmission of Yawm al-Dar tradition. Some have approved its accuracy and some too have confessed to its successive transmission. Hereunder, we will refer to some phrases:

1- Ebne Abi Hadid writes in his exposition on Nahjol Balaghe when narrating this event:
انّه روى في الخبر الصحيح...
Surely, this event has been narrated through accurate tradition.

2- Motaqi Hendi in his book,[30] has narrated that Tabari has confirmed this tradition, stressing that Tabari has narrated this tradition in his history book without any objection, and some others too have narrated the same chain of transmission for this tradition without objecting to its authenticity. On this account, Tabari too has failed to object to its chain of transmission, but he has altered the text in his commentary.

3- Mutazilite Abou Jafar Skafi, has corrected chain of transmission of this tradition.[31]

4- Sheikh Mofid (r.a.) says:
و ذلك في حديث الدار الّذي اجمع على صحته نقّاد الآثار
That is “Yawm al-Dar tradition” which is unanimously agreed for its accuracy by the critics.[32]

5- Abolsalah Halabi in his book, تقریب المعارف, says:
و قد اطبق الناقلون من الفريقين على هذا النقل كنقلهم المعجزات
The narrators from both sects agree on narration of this event just like narration of miracles.[33]

6- Ahmad Ebne Hanbal has narrated this tradition in his book, المسند, with accurate chain of transmission.[34]

7- Ebne Athir has called this story one of the historical certainties in his book.[35]

8- This tradition has been narrated in Tafsir of Tabari, Ebne Abi Hatam Razi, and Baghavi, and Ebne Timyeh has reasoned their books in مهناج السنه. He describes Tabari, Ebne Abi Hatam and some other commentators as: They do not narrate fabricated traditions.[36]
He also says: They are deemed as truthful people in Islam, and their commentary books includes narrations which are deemed reliable in the commentary books.[37]

9- This tradition is also included in the book, المختاره, by Ziae Moqaddassi, who has committed to the accuracy of its traditions. Hafez Ebne Hojar when for proving accuracy of one of the traditions says: This tradition is one of the traditions narrated by Ziae Moqaddassi in المختاره from المعجم الکبیر, and Ebne Timyeh has stipulated that the traditions narrated in المختاره, are the most accurate and strong among the clarified traditions.[38]

10- The story of Yawm al-Dar is one of the ten merits allocated to Amiralmomenin, and it has been narrated from Ebne Abbas as an accurate tradition.[39],[40]

Question: How has Tabari narrated the Yawm al-Dar event in his history?
(Source)

Answer: In his history book, Tabari has narrated according to a chain of transmission respectively from Ebne Hamid, Salameh, Mohammad Ebne Eshaq, Abolghafar Ebne Qassem Abou Maryam, Menhal Ebne Amrou, Abdollah Ebne Noufel Ebne Hares Ebne Abdolmotalleb, Ebne Abbas, Ali Ebne Abitaleb (a.s.):

When the verse, وَأَنْذِرْ عَشِيرَتَكَ الاَْقْرَبِينَ (And warn your nearest kinsmen), was revealed to the Prophet (s.a.), he called me and said: O Ali! God has ordained me to warn and admonish my near relatives, but I am not interested to do it, and I know that I will face with inappropriate reactions when starting this task. I tarried until Gabriel came to me and said: O Mohammad, if you do not fulfill what God has ordered, God will chastise you. So, provide some food including a haunch and a vessel of milk. Then, invite Bani (son’s of) Abdolmotalleh. I will speak with them and will declare what I am commissioned to. He continues: I did what he had ordered me, and then invited Bani Abdolmotalleb, who were about forty men on that day. Prophet’s uncles, Aboutaleb, Hamza, Abbas and Abou Lahab were among them. After gathering, Prophet instructed me to prepare the food which I had provided. I brought them. At the beginning, Prophet (s.a.) took some meat and separated it with his teeth, and put on the tray. Then he said: Take your food in the name of God. All participants ate it and became full, but nothing was reduced from the food but the traces of fingers were left on it. By God, there was enough food even if one of them wanted to eat as much as all. Then, Prophet (s.a.) said: Let this people to drink. I brought the vessel of milk and all drank. By God, there was enough milk even if one of them wanted to drink as much as all.

After lunch, when prophet was going to speak with them, Abou Lahab started speaking and said: Your owner’s sorcery is effective on you!

Hearing this, all scattered, and Prophet (s.a.) could not talk to them. The next day, Prophet (s.a.) said: O Ali! He preceded me and said what you heard. Then, they scattered before I could say anything. Provide the same food you did yesterday, and they invite them to my house again. Ali (a.s.) says: I provided the food and invited the same people. Prophet instructed for preparation of food, and I prepared it. Prophet (s.a.) repeated the same which he did the day before. They ate the food, and became full. Then, Prophet (s.a.) said: Let them drink. I brought the vessel and they drank until they were satiated. Then, Prophet (s.a.) started speaking and said: O Bani Abdolmotalleb! By God, I do not know any youth among Arab presenting something to his tribe better than what I have presented! I have brought for you goodness in the world and hereafter, and God has ordered me to invite you to it. Which one of you is ready to support me in this mission to be my brother, administer and successor among you? All kept silent against Prophet’s (s.a.) request. Despite of being younger than all, and …, I said: O God’s Prophet! I will support you for this mission. Prophet (s.a.) showed me and said:

انّ هذا اخى ووصيّى وخليفتى فيكم، فاسمعوا واطيعوا
Surely, he is my brother, administer and successor among you. So, listen to his instructions and obey him. He adds: They stood up while laughing and told Aboutaleb: Mohammad has instructed you to listen to the instructions of your son and obey him.[41],[42]

Question: Could lack of narration by Bokhari and Moslem be a proof for weakness of Yawm al-Dar tradition?
(Source)

Answer: Sheikh Salim Alboshra says: This tradition is not assumed as an authentic tradition by Sunnite, and on the other hand, Bokhari and Moslem have not narrated it.[43]
He should be replied:

First: We have already referred that some of Sunnite Ulama have confirmed authenticity of Yawm al-Dar tradition, and some too have narrated it certainly. Ahmad Ebne Hanbal too has narrated it in his Masnad with a proper chain of transmission.

Second: As acknowledged by Bokhari and Moslem, they have not narrated many traditions in their book for the fear of becoming too voluminous. So, it is not correct to say that they have narrated all traditions with proper chain of transmission. This is agreed not only by the Sunnite, but also these two Sheikh too have acknowledged it.[44]

Third: Bokhari and Moslem may have not narrated this tradition because it has not been compatible with their idea and belief about caliphate. This is the main cause of refusing to narrate many traditions. They afraid of such narrations to be a plea for Shia and against them. So, they disclaimed them despite of knowing them. Knowing how far Sireh Bokhari is against Amiralmomenin and other Prophet’s Household (a.s.), not willing to register any of merits and virtues of Prophet’s Household (a.s.), one never surprises of lack of narrating this and similar traditions by him.[45]

Question: Is what is mentioned in Sahih Bokhari and Sahih Moslem about occasion of revelation of the “Warning verse” acceptable?

(Source)

Answer: Mahmoud Zaebi says in his book, البینات: What has been mentioned in the two Sahih books (Reliable Tradition books) about the occasion of revelation of the verse, وَأَنْذِرْ عَشِيرَتَكَ الاَْقْرَبِينَ, differs with this event, because in the both Sahih books, the story has been narrated from Ebne Omar and Abou Harireh. They say: When the above verse was revealed, Prophet (s.a.) invited Qureysh and gathered them, and admonished and warned them in particular and in general saying: O Bani Kaeb Ebne Loui, save yourselves from the fire. O Fatima, daughter of Mohammad, save yourself from the fire.[46] We reply that there are some remarkable points about this occasion of revelation:

1- It is notable that Abdollah Ebne Omar has been one year old at the time of revelation of verse, which is the third year of Prophet’s (s.a.) mission. Abou Harireh too has converted to Islam seventeen years after revelation of verse. Then, how do they narrate this event?

2- It has been narrated in the two Sahih books that Prophet (s.a.) addressed his daughter, Fatima (a.s.) and says: Save yourself from the fire of Hell, while according to the traditions, Hazrat Zahra (a.s.) was not born yet at the time of revelation of verse, because she has been born in the fifth year after mission, that is, two years after revelation of verse. Then, how it is possible that Prophet (s.a.) has addressed her?According to the Sunnite traditions narrated by Ebne Abdolbar, Hazrat Zahra (a.s.) has been born in the second year after mission, and according to the others five years before mission. How is it possible for an immature child to be exclaimed, while the Sunnite believe that a female child is called for religiously legal obligations after 15 years old. Therefore, the tradition is weakened in this aspect.

3- In the verse, وَأَنْذِرْ عَشِيرَتَكَ الاَْقْرَبِينَ, the Almighty God has instructed to warn your nearest kinsmen, while as narrated in the two Sahih books, Prophet has also warned his far relatives like Bani Kaeb Ebne Loui, Qureysh, Bani Qassa and Bani Abde Manaf.[47] The late Allameh Tabatabaei (r.a.) says: This tradition does not conform with the verse, because according to this tradition, Prophet has generalized warning to Qureysh, while the verse clearly refers to the Prophet’s (s.a.) nearest kinsmen, who are Bani Abolmotalleb or Bani Hashem.[48]

4- Invitation shall be started with inviting people to monotheism, messengership and belief in the resurrection to persuade them to believe, but not with warning to punishment.

5- Assuming the accuracy of this and similar traditions, we may compare it with the other traditions in this respect, and conclude that: Prophet (s.a.) has initially warned the heads of tribes, and finally has appointed Imam Ali (a.s.) as his caliph and administrator. Then, either Abou Harireh and Ebne Omar have altered the end of tradition, and have not narrated the end of event, or Bokhari has shortened the tradition and has omitted the end part indicating Imamate and leadership of Imam Ali (a.s.).[49]

Question: Is it acceptable that Prophet (s.a.) introduced Ali (a.s.) as his administer for his personal affairs in Yawm al-Dar event?
(Source)

Answer: Some say that Prophet (s.a.) introduced Hazrat Ali (a.s.) in that meeting for his personal affairs, not for Imamate, caliphate and his succession. So, it is nonsense.

We shall reply them: Considering the beginning and end of tradition clarifies that Yawm al-Dar tradition has been related to caliphate and leadership, because:

First: Prophet (s.a.) says at the beginning: I have brought for you goodness in the world and hereafter, and God has ordered me to invite you to it. Which one of you is ready to support me in this mission to be my brother, administer and successor among you?

Second: According to the following phrase, successor has followed administer meaning succession in all affairs, including governorship and politics.

انّ هذا اخى ووصيّى وخليفتى فيكم، فاسمعوا واطيعوا
Surely, he is my brother, administer and successor among you. So, listen to his instructions and obey him.

Third: At the end of tradition, Prophet (s.a.) ordered all to obey Hazrat Ali (a.s.) absolutely, and listen to his instructions, and this is compatible with Imamate, Walayat and generality of succession.[50]

Question: What is the objection made by Ebne Kasir on Yawm al-Dar tradition? Is his objection acceptable?
(Source)

Answer: After narration of Yawm al-Dar tradition, Ebne Kasir has tried to weaken it as narrated by Ebne Ishaq, because Abou Maryam Abdolghaffar Ebne Qassem is mentioned in his chain of transmission, who (according) to him, is a liar Shia. Ali Ebne Madini has accused him to fabrication of tradition, and the others too have lowered him.[51]

We shall reply him:

Accusation of the tradition narrators narrating the merits of Prophet’s Household (a.s.), specially those indicating caliphate of Imam Ali (a.s.) is common among some individuals, especially those like Ebne Kasir. This practice has been common among their sect, and when a narrator is not in agreement with their belief and ideology, they lower him. The evidence is that Ebne Kasir has acknowledged trustworthiness of Abou Maryam somewhere else in his book.[52]

Shabeh is another one who has affirmed trustworthiness of Abou Maryam.[53]

Ebne Oqdeh too is one of those who testified his trustworthiness. He has been one of the great trustworthy narrators. Ebne Odai narrates: I heard from Ebne Oqdeh lauding Abou Maryam and admiring him exaggeratedly, … .[54],[55]

Question: What is dispute of Ebne Timyeh about successive transmission of Yawm al-Dar tradition?
(Source)

Answer: Ebne Timyeh says: Imamite Shia does not argue tradition for Imamate unless it is a successively transmitted one, because they believe Imamate as one of the Fundamentals of Religion, while this tradition has never been a successively transmitted one.

We reply:

First: we argue this tradition according to the Sunnite, because they reason any tradition (either isolated or unanimous tradition) for proving Imamate. So, we can argue this tradition for them.

Second: Imamite Shia argues this tradition for Imamate of Amiralmomenin because according to our narrative sources, it is a unanimous and certain tradition.

Third: Shiite does not argue just this tradition for proving Imamate of Amiralmomenin (a.s.). Rather, there are many other narrations proving certainly and inevitably Walayat of Amiralmomenin Ali (a.s.).[56]

Question: Is the idea of Ebne Timyeh regarding Yawm al-Dar tradition correct?
(Source)

Answer: Regarding Yawm al-Dar tradition, he says: This tradition does not exist in any of the Moslems’ books, neither in the Six Reliable Tradition Books (Sahah), nor in authentic documents, Sonan, Maghazi and commentaries.[57] However, according to the narrations by narrators from the Prophet’s (s.a.) companions, and great Sunnite historians and as confessed by Ulama for accuracy of chain of transmission of this event, invalidity of his idea and falsehood of his utterance is explicitly clarified.[58]

Question: Is dispute of Ebne Timyeh about authenticity of Yawm al-Dar tradition acceptable?
(Source)

Answer: Ebne Timyeh has disputed the chain of transmission of tradition narrated by Tabari and says: Abou Maryam Kufi is mentioned in its chain of transmission, while it is unanimously believed that he is not reliable. Ahmad has called him untruthful and Ebne Almadini has accused him to fabrication of tradition.

He has also disputed existence of Abdollah Ebne Abdolqoddus in the chain of transmission by Ebne Abi Hatam and has said: Darqatani has lowered him, and Nesaei has called him untruthful. Ebne Moein says: He is not reliable. He is a wicked person from The Separatists sect (Rafezi).[59]

We shall reply that Ebne Timyeh is not right, because:

1- As it was already explained, a number of Sunnite Ulama have confirmed accuracy of Yawm al-Dar tradition, and some too have called it one of the certain historical events.

2- Such traditions are weakened because of existence of Shia individuals, while they are called truthful by their sect. We know that lowering for religious purposes is not valid.

3- Some of Sunnite scholars, including Ebne Oqdeh have praised Abou Maryam. He has even exaggerated in praising Abou Maryam.[60] Shabeh too has admired him.[61]
Zahabi says: He had knowledge and was a tradition authority.[62]

Fortunately, they have confessed the reason for lowering Abou Maryam, is being a Shia. However, Ebne Hojar and others stipulate that being a Shia does not hurt on truthfulness of a narrator, and consequently accuracy of his tradition.[63] The evidence is that the writers of Six Reliable Tradition Books, even Bokhari and Moslem have narrated traditions from tens of Shia.

4- Ahmad Ebne Hanbal has narrated the event of Yawm al-Dar with a proper chain of transmission in which Abou Maryam does not exist.[64] Even supposing weakness of some chains of transmission, since Yawm al-Dar tradition is diffused tradition, some chains of transmission could support the others. Therefore, weakness of some of tradition authorities in some chains of transmission, does not hurt the validity of tradition.

5- Truthfulness of Abdollah Ebne Abdolqoddous too has been confirmed by some of tradition authorities by both sects, for example Ebne Hojar has introduced him truthful in his book, تقریب التهذیب, and has narrated in تهذیب التهذیب from Mohammad Ebne Issa that he is reliable. Ebne Habban too has called him among the reliable persons. He is one of the Tarmazi authorities. We know that their confirmation precedes the others’ denial, because their denial has a religious aspect, because he has been apparently Shia. Ebne Odai says: All of his narrations are concerned with merits of Prophet’s Household (a.s.). Is it possible to lower one because of narrating the merits and virtues of Prophet’s Household and for doing this righteous deed?[65]

Question: Could we refute Yawm al-Dar tradition due to contradiction with proofs for caliphate of Aboubakr?
(Source)

Answer: The writer of مواقف, when refuting the Yawm al-Dar tradition says: This tradition is in contradiction with the proofs indicating caliphate of Aboubakr and so is not acceptable.

We reply him: First: We do not have any proof for Imamate and caliphate of Aboubakr.
Second: Even if there are proofs for caliphate of Aboubakr, then, why we shall refute the tradition? Rather, we may refute the proofs for caliphate of Aboubakr due to existence of a clear text implying caliphate of Imam Ali (a.s.), because their proofs are not prophetic texts. Rather, they are accepted by those who unbind and bind.[66]

Question: Is it correct that Hazrat Ali (a.s.) has not been mature on the day of Yawm al-Dar event, and so his caliphate is not valid?
(Source)

Answer: Some say that since Hazrat Ali (a.s.) has not been at maturity, and caliphate belongs to the mature people, so his caliphate is not valid.

We reply them, this is not correct, because:

First: How we can object when Prophet (s.a.) appointed Imam Ali (a.s.) as his successor for all aspects?

Second: No one has conditioned acceptance of divine caliphate on maturity, because the Almighty God says about John (a.s.):

يَا يَحْيَي‏ خُذِ الْکِتَابَ بِقُوَّةٍ وَآتَيْنَاهُ الْحُکْمَ صَبِيّاً
(And it was said unto his son): O John! Hold fast the Book, and We granted him wisdom while yet a child.[67]

Jesus (a.s.) too said in the cradle:

قَالَ إِنِّي عَبْدُ اللَّهِ آتَانِيَ الْکِتَابَ وَجَعَلَنِي نَبِيّاً
He said: Surely I am a servant of Allah; He has given me the Book and made me a prophet.[68]
It is induced here that for achievement of a person to the perfections and positions, there is no term for maturity or special age.

Third: This objection is in fact discretion against the clear text, and in other words, objection to Prophet (s.a.), because Prophet (s.a.) said: You are my brother, administer and successor. After this clear text, no objection is acceptable. According to this text, maturity is not a term for caliphate.[69]

__________________________________________________
[1] Ali Asghar Rezvani, Imamology and reply to questions (2), page 176
[2] الكامل, vol. 2, page 62
[3] الكامل, vol. 2, page 62
[4] البداية و النهاية, vol. 3, page 39
[5] History of Abolfeda’, vol. 2, page 224
[6] السيرة الحلبية, vol. 1, page 322
[7] Margin of السيرة الحلبية
[8] Description of Nahjol Balaghe, vol. 13, page 211
[9] النقض على العثمانية و الجاحظ, page 244
[10] مراح لبيد, vol. 2, page 118
[11] تفسير خازن, vol. 3, page 127
[12] معالم التنزيل فی حاشية تفسير خازن, vol. 3, page 121
[13] تفسير القرآن العظيم, vol. 3, page 351
[14] History of Damascus, vol. 1, page 87
[15] كنز العمال, vol. 15, page 115
[16] شواهد التنزيل, vol. 1, page 371, 372
[17] Characteristics of Amiralmomenin (a.s.), page 205
[18] كفاية الطالب, page 205
[19] نظم درر السمطين, page 83
[20] مجمع الزوائد, vol. 8, page 302
[21] فرائد السمطين, vol. 1, page 86
[22] ترتيب جمع الجوامع, vol. 6, page 392, الدرّ المنثور, vol. 5, page 97
[23] تاريخ التمدن الحديث, vol. 1, page 31
[24] المسند, vol. 1, page 189
[25] المستدرك على الصحيحين, vol. 3, page 132
[26] تذكرة الخواص, page 44
[27] الطبقات الكبرى, vol. 1, page 187
[28] حياة الصحابة, vol. 1, page 81
[29] Ali Asghar Rezvani, Imamology and reply to questions (2), page 177
[30] كنز العمال, vol. 15, page 113
[31] شرح ابن ابى الحديد, page 13, page 244
[32] الإرشاد, page 49-50
[33] تقريب المعارف, page 135
[34] مسند احمد, vol. 1, page 111
[35] الكامل, vol. 2, page 22
[36] منهاج السنة, vol. 7, page 13
[37] منهاج السنه, vol. 7, page 13
[38] فتح البارى, vol. 7, page 217
[39] مستدرك حاكم, vol. 3, page 132
[40] Ali Asghar Rezvani, Imamology and reply to questions (2), page 180
[41] History of Tabari, vol. 2, page 220
[42] Ali Asghar Rezvani, Imamology and reply to questions (2), page 174
[43]المراجعات
 المنهاج في شرح صحيح مسلم , vol. 1, page 37; زاد المعاد, vol. 4, page 60

[45] Ali Asghar Rezvani, Imamology and reply to questions (2), page 183
[46] البینات, Mahmoud Zaebi
[47] درالمنثور, vol. 6, page 32
[48] المیزان, vol. 19, page 334
[49] Ali Asghar Rezvani, Imamology and reply to questions (2), page 188
[50] Ali Asghar Rezvani, Imamology and reply to questions (2), page 186
[51] البداية و النهاية, vol. 3, page 53
[52] البداية و النهاية, vol. 5, page 288
[53] لسان الميزان, vol. 4, page 42, No. 123
[54] لسان الميزان, vol. 4, page 43
[55] Ali Asghar Rezvani, Imamology and reply to questions (2), page 188
[56] Ali Asghar Rezvani, Imamology and reply to questions (2), page 185
[57] منهاج السنة, vol. 4, page 80
[58] Ali Asghar Rezvani, Imamology and reply to questions (2), page 179
[59] منهاج السنة, vol. 4, page 81-83
[60] لسان الميزان, vol. 4, page 43
[61] لسان الميزان, vol. 4, page 43
[62] ميزان الاعتدال, vol. 2, page 641
[63] Please refer to مقدمة فتح البارى
[64] Masnad Ahmad, vol. 1, page 111
[65] Ali Asghar Rezvani, Imamology and reply to questions (2), page 183
[66] Ali Asghar Rezvani, Imamology and reply to questions (2), page 189
[67] Quran, Mary sura:12
[68] Quran, Mary sura:30
[69] Ali Asghar Rezvani, Imamology and reply to questions (2), page 187