I A General Reference to the Texts,
II A Reference to the House on the Day of
Warning,
III Sunni Reporters of this Hadith.
(Source)
Thul-Hijjah 9, 1239
1) Anyone who is acquainted with the biography of the holy Prophet (pbuh), especially researching his conduct while laying the foundations of the Islamic State and its legislative system, the establishment of its bases, the issuing of its codes and the organizing of its affairs on behalf of the Almighty Allah..., will find `Ali (as) the vizier of the Messenger of Allah (pbuh), his supporter against his foes, the custodian of his knowledge, the heir of his government, his vicegerent, and the one in charge after him. Whoever studies the statements and actions of the Prophet (pbuh), while at home or on a journey, will find his statements, peace and blessings of Allah Almighty be upon him and his progeny, sequential in this regard from the beginning of his Call till his demise.
2) Refer to such statements at the dawn of the Call, before Islam was preached in Mecca publicly, when the Almighty revealed unto him the verse "And warn thy nearest tribe (Qur'an, 26:214)." He invited them to the house of his uncle Abu Talib. They were forty men, more or less. Among them were his uncles Abu Talib, al-Hamzah, al-`Abbas, and Abu Lahab. The hadith in this regard is sequentially reported by Sunnis. At the conclusion of his statement to them, the Messenger of Allah, peace be upon him and his progeny, said:
"O descendants of `Abdul-Muttlib! I swear by God that I know no youth among the Arabs who has brought his people something better than what I have brought you. I have brought you the best of this life and the life to come, and God has commanded me to call you towards Him. Therefore, who among you shall support me in this matter and be my brother, the executor of my will, and my successor?"
All the listeners, with the exception of `Ali, who was the youngest among them, kept silent. `Ali responded by saying: "I, O Messenger of Allah, am willing to be your vizier in this matter." The Messenger of Allah (pbuh) then took `Ali by the neck and said: "This is my brother, executor of my will and vizier; therefore, listen to him and obey him." Those present laughed and kept saying to Abu Talib: "Allah has commanded you to listen to your son, and to obey him!"
3) Many of those who have learned the prophetic legacy by heart have reported the hadith above verbatim as such. Among them are: Ibn Ishaq, Ibn Jarir, Ibn Abu Hatim, Ibn Mardawayh, Abu Na`im, al-Bayhaqi in his book Al-Dala'il, both al-Tha`labi and al-Tabari in their exegeses of Surat al Shu`ara' in their book Al-Tafsir al-Kabir, in Vol. 2 of al-Tabari's Tarikh al-Umam wal Muluk. Ibn al-Athir has reported it as an undisputed fact in Vol. 2 of his Al-Kamil when he mentioned how the Almighty commanded His Messenger to declare his call to the public, Abul-Fida in Vol. of his Tarikh while discussing who was the first to embrace Islam, Imam Abu Ja`fer al-Iskafi al-Mu`tazili in his book Naqd al-Uthmaniyyah declaring its accuracy,[1] al-Halabi in his chapter on the Prophet's hideout at the house of Arqam in his well-known Sirah.[2]
In this same context, with almost identical wording, has this hadith been reported by many masters of hadith and most reliable Sunni authorities such as al-Tahawi, Diya' al-Maqdisi in his Mukhtara, and Sa`id ibn Mansur in his Sunan. Refer to what Ibn Hanbal has recorded of `Ali's hadith on pages 111 and 159 of Vol. 1 of his Musnad. He also pointed out at the beginning of page 331 of Vol. 1 of his Musnad, to a very significant hadith from Ibn `Abbas] containing ten characteristics in which `Ali has distinguished himself from everyone else. That hadith is published in Nisa'i, too, from Ibn `Abbas, on page 6 of his Khasa'is al `Alawiyyah, and on page 132, Vol. 3, of Hakim's Mustadrak. Al-Thahbi has narrated it in his Talkhis], vouching for its authenticity. Refer to Vol. 6 of Kanz al-`Ummal which contains all the details.[3] Refer also to Muntakhabul Kanz which is cited in the footnote of Imam Ahmed's Musnad; refer to the footnote on pages 41 and 43 of Vol. 5 of the book to find all details. This, we believe, suffices to serve as glorious proof, and peace be with you.
Sincerely,
Sh
--------------------
Raising Doubts about the Hadith's Authenticity
Thul-Hijjah 10, 1329
Your debater strongly doubts the credibility of this hadith. For one thing, both Shaykhs have not included it in their sahih books, nor have the authors of other sahih books. I do not think that this hadith has been narrated by any reliable Sunni traditionist, and I do not think that you yourself consider it authentic, and peace be with you.
Sincerley,
S
--------------------
I Proving the Text's Authenticity,
II Why the Shaykhs Have Not Reported it,
III Whoever Knows These Shaykhs Knows Why.
(Source)
Thul-Hijjah 1329
1) Have I not ascertained its reliability by Sunnis, I would not have mentioned it to you. Yet Ibn Jarir and Imam Abu Ja`fer al-Iskafi have taken its authenticity for granted.[4] Several other critics have also considered it authentic. It is sufficient proof for its authenticity the fact that it is reported by the reliable authorities upon whose accuracy the authors of sahih books rely unhesitatingly. Refer to page 111, Vol. 1, of Ahmed's Musnad, where you will read this hadith as narrated by Aswad ibn `Amir[5] from Sharik,[6] al-A`mash,[7] Minhal,[8] `Abbad ibn `Abdullah al-Asadi,[9] from `Ali (as) chronologically. Each one of these men in the chain of narrators is an authority in his own right, and they all are reliable traditionists according to the testimony of the authors of the sahih books without any dispute. Al-Qaysarani has mentioned them in his book Al-Jami` Bayna Rijal al-Sahihain. There is no doubt that this hadith is authentic, and the narrators report it from various ways each one of which supports the other.
2) The reason why both shaykhs [Bukhari and Muslim], and their likes, have not quoted this hadith is due to the fact that it did not agree with their own personal views regarding the issue of succession. This is why they have rejected a great deal of authentic texts for fear the Shi`as may use them as pretexts; therefore, they hid the truth knowingly. There are many Sunni shaykhs, may Allah forgive them, who have likewise hidden such texts, and they have in their method of hiding a well known history written down by al-Hafiz ibn Hajar in his Fath Al-Barari. Al-Bukhari has assigned a special chapter for this theme at the conclusion of his chapter on "Al-`Ilm," in Vol. 1, page 25, of his Sahih, subtitled "A Chapter on Those Who Recognized the Knowledge of some People Rather than that of Others."
3) Whoever knows the way al-Bukhari thought, his own attitudes towards the Commander of the Faithful (as), and towards all Ahl al-Bayt (as), will come to know that Bukhari's pen falls short of narrating texts regarding them, and his ink dries up before recounting their attributes. He will not be surprised to see him rejecting this particular hadith as well as others similar to it; therefore, we seek refuge with Allah, the Almighty, the Sublime, and peace be with you.
Sincerely,
Sh
--------------------
I Convinced of the Authenticity of this Hadith,
II Unreliability Based on Non-Sequential Narration,
III Its Reference to Restricted Succession,
IV Its Rebuttal.
Thul-Hijjah 14, 1329
1) I have, indeed, read this hadith on page 111 of Volume One of Ahmed's Musnad and ascertained the reliability of his sources and found them to be the most reliable authorities. Then I researched his avenues avenues in narrating this hadith, and I found them to be sequential: each one of them supports the other; therefore, I have contented myself to believe in its contents.
2) But you do not rely on an authentic hadith that deals with the issue of succession unless it is sequentially narrated [mutawatir], for succession, according to your Shi`a philosophy, is one of the roots of religion, and this hadith cannot be considered as "mutawatir" (consecutively reported) and, therefore, it cannot be relied upon.
3) It may be said that `Ali is the successor of the Prophet (pbuh) in his own Household alone; so, where is the text that testifies to his succession among the general public?
4) This hadith may even be revoked, since the Prophet has refrained from publicly supporting the gist thereof. Because of this, the companions found no reason why they should not swear the oath of allegiance to the three righteous caliphs, may Allah be pleased with them.
Sincerely,
S
--------------------
I Why Relying on this Hadith,
II Restricted Succession is Unanimously Rejected,
III Revocation is Impossible.
(Source)
Thul-Hijjah 15, 1329
1) Sunnis rely on every correct hadith to confirm their concept of succession, be it mutawatir or nont. We rely on the authenticity of this hadith in our argument against theirs simply because they themselves testify to its authenticity, thus binding themselves to what they have considered to be binding. Our own proof regarding succession from our viewpoint depends on its tawatur from our own sources, as is obvious to everyone.
2) The claim that `Ali is the successor of the Messenger of Allah (pbuh) only in his household is rejected due to the fact that whoever believes that `Ali is the successor of the Messenger of Allah in his household also believes that he is his successor among the public as well, and whoever denies his succession over the public also denies his succession among his family. There is no way to separate one from the other; so, why bring up a philosophy which runs contrary to the consensus of all Muslims?
3) I cannot overlook your statement that this hadith is revoked, which contradicts both reason and Shari`a, since in order to abrogate, a statement has to be made before the effect of its precedent becomes manifest, as is clear to everyone. The only pretext for abrogation here is the allegation that the Prophet (pbuh) supposedly refrained from [publicly] expounding on the gist of this hadith. The hadith itself proves that he, peace and blessings of Allah be upon him and his progeny, did not refrain from doing so; rather, texts in this meaning are consecutive, supporting one another. If we suppose that there is no text in the same meaning after this one, then how can it be proven that the Prophet (pbuh) had changed his mind or refrained from its enforcement? "They follow nothing other than their own whims and desires, after guidance from their Lord has already come unto them (Qur'an, 53:23)," and peace be with you.
Sincerely: Sh
--------------------
I His Belief in the Text,
II Requesting More Texts.
(Source)
Thul-Hijjah 16, 1329
1) I have believed in the One Who has caused you to dissipate the darkness [of ignorance], clarify what is ambiguous, and made you one of His signs and a facet of His own manifestations.
2) ...
_____________________
[1] As on page 263, Vol. 3, of Sharh Nahjul Balaghah by Ibn Abul Hadid, Egyptian edition. As regarding his book Naqd al-`Uthmaniyya, it is a unique book worthy of the attention of any seeker of the truth. It is on page 257 and its succeeding pages up to page 281, Vol. 3, of the Sharh, at the end the commentary at the conclusion of the "qasi`a" sermon.
[2] Refer to the fourth page of that chapter, or to page 381 of the first volume of Al-Sira al-Halabiyya. Ibn Taymiyyah's wrecklessness is unfair, and his judgment is due to his well-known fanaticism. This hadith is quoted by the Egyptian sociologist Muhammad Hasanayn Haykal; refer to the second column on page five of the supplement to issue 2751 of his newspaper Al-Siyasa dated Thul-Qi`da 12, 1350, and you will find it there explained in detail. If you refer to the fourth column on page six of the supplement to issue 2785 of the same newspaper, you will find the author quoting this hadith from Muslim's , Ahmed's musnad, `Abdullah ibn Ahmed's Ziyadat al-Musnad, Ibn Hajar al-Haithami's Jami`ul Fara'id, Ibn Qutaybah's `Uyun al-Akhbar, Ahmed ibn `Abd Rabbih's Al-`Iqd al-Farid, `Amr ibn Bahr al-Jahiz in his dissertation on the descendants of Hashim, and Imam Abu Ishaq al-Tha`labi's Tafsir. This hadith is also quoted by the British author Georges in his well-known book A Treatise on Islam, translated into the Arabic by an atheist from a Protestant descent calling himself Hashim al-`Arabi. You can also find this hadith on page 79 of the treatise's Arabic version, 6th edition. Due to the fame this hadith enjoys, a few non-Arab writers have included it in their books, especially in French, English and German. In his book Heroes and Hero Worship, Thomas Carlyle quotes it briefly.
[3] Refer to hadith 6008 on page 392, and you will find it quoted from Ibn Jarir, while hadith 1045 on page 396 is quoted from Ahmed's Musnad and from al-Dia al-Maqdisi's Al-Mukhtara, and from al-Tahawi. Ibn Jarir has verified it. Also refer to hadith 6056 on page 397 and you will find it quoted from Ibn Ishaq, Ibn Jarir, Ibn Abu Hatim, Ibn Mardawayh, Abu Na`im, al-Bayhaqi on the branches of faith, and in the Dala'il, and hadith 6102 on page 401 and you will find it quoted from Ibn Mardawayh, and hadith 6155 on page 408 and you will find it quoted from Ahmed's Musnad and from Ibn Jarir from Al-Diya fil Mukhtara. Whoever researches Kanz al-`Ummal will find this hadith in various places throughout the book. If you look into page 255, Vol. 3, of Sharh Nahjul Balaghah by the Mu`tazilite Imam Ibn Abul-Hadid, or at the end of the explanation of the "qasi`a sermon" in it, you will find this hadith in its entirety.
[4] Refer to hadith 6045 of the hadith included in Kanz al-`Ummal, page 396, Vol. 6, where you will find reference made to Ibn Jarir's verification of this hadith. If you refer to Muntakhab al-Kanz, the beginning of the footnote on page 44, Vol. 5, of Ahmed's Musnad, you will find reference to Ibn Jarir's verification of this hadith. As regarding Abu Ja`fer al-Iskafi, he has emphatically judged its accuracy in his book Naqd al-`Uthmaniyya; so, refer to the text of page 263, Vol. 3 of Sharh Nahjul Balaghah by al-Hadid, Egyptian edition.
[5] Both al-Bukhari and Muslim have relied on him in their sahihs. They have both learned hadith from Shu`bah, and Bukhari has learned it from `Abdul-`Aziz ibn Abu Salamah, while Muslim has learned hadith from Zuhayr ibn Mu`awiyah and Hammad ibn Salamah. His hadith is narrated in Bukhari by Muhammad ibn Hatim ibn Bazi`. In Muslim's Sahih he is quoted by Harun ibn `Abdullah the critic, and by Abu Shaybah and Zuhayr.
[6] Muslim has relied on his authority in his Sahih, as we explained when we discussed him in Letter No. 16.
[7] Both Bukhari and Muslim rely on his authority in their respective sahihs, as we have stated while discussing him in Letter No. 16.
[8] Al-Bukhari has relied on him, as we explained when we mentioned him in Letter No. 16.
[9] His full name is `Abbad ibn `Abdullah ibn al-Zubayr ibn al-Awwam al-Qarashi al-Asadi. Al-Bukhari and Muslim rely on his authority in their respective sahihs. He has heard hadith from Asma' and `Ayesha daughters of Abu Bakr. He is quoted in both sahihs by Ibn Abu Malka, Muhammad ibn Ja`fer ibn al-Zubayr, and Hisham ibn `Umer.
