(Source)
...
3)
Take, for example, the statements of the Prophet, peace and blessings of Allah be upon him and his progeny, to which we referred whereby he struck an awe in the heart of the ignorant, calling upon the indifferent, as quoted by alTirmithi and alNisa'i from Jabir and they, in turn, are quoted by alMuttaqi alHindi at the beginning of his chapter on those who uphold the Book and the Sunnah in his work Kanzul`Ummal, Vol. 1, page 44, saying:
"O people! I am leaving with you the Book of Allah and my household (`itra), my family (my Ahl alBayt). As long as you uphold them, you shall never go astray."
He has also said:
"I have left with you that which, as long as you uphold, you shall never let you stray after me: Allah's Book, a Rope extending from heavens to earth, and my `itra, my Ahl alBayt. These twain shall never separate from one another till they reach me by the Pool; therefore, see how you succeed me in faring with them."[1]
He, peace be upon him and his progeny, has also said:
"I am leaving among you two successors: the Book of Allah, a rope extending from heavens to earth - or between heavens and earth - , and my household (`itra) from my family (Ahl alBayt); they shall never separate from each other until they reach me by the Pool."[2]
He, peace be upon him and his progeny, also said:
"I am leaving among you the Two Weighty Things: the Book of Allah and my Ahl alBayt; they shall never separate from each other till they reach me at the Pool."[3]
He, peace be upon him, has said:
"Methinks I am going to be called upon and shall answer the call, and I am leaving among you the Two Weighty Things, the Book of Allah Almighty and my offspring, my Ahl alBayt. The Sublime and omniScient has informed me that they shall never part from each other till they reach me by the Pool; so, see how you succeed me in faring with them."[4]
Having returned from the Farewell Pilgrimage, he, peace be upon him and his progeny, camped at Ghadir Khumm and ordered the area underneath a few huge trees to be swept clean then said in his sermon:
"It seems as if I am going to be called upon and shall answer the call, and I am leaving with you the Two Weighty Things, one of which is greater than the other: the Book of Allah Almighty, and my Household; so, see how you succeed me in faring with them, for they shall never separate from each other until they reach me at the Pool."
Then he (pbuh) added:
"Allah, the Exalted and the Sublime, is my Master, and I am the master of every believer." Having said so, he took `Ali's hand and said: "To whomsoever I have been a master, this `Ali is his master. O Allah! Befriend whosoever befriends `Ali, and be the enemy of whosoever opposes him, etc."[5]
`Abdullah ibn Hantab has said: "The Messenger of Allah (pbuh) delivered a sermon to us at Al-Juhfa wherein he asked us: 'Don't I have authority over your own selves more than you yourselves do?' Attendants there answered: 'Yes, indeed, O Messenger of Allah!' Then he said: 'I shall then question you about these two: the Qur'an and my `itra.'"[6]
4)
The sahih books which deem it mandatory to follow the Two Weighty Things are successive through more than twenty companions who all are in consensus in this regard. The Messenger of Allah, peace be upon him and his progeny, has emphasized these things on numerous occasions: on Ghadir Khumm's Day, on the `Arafat day of his Farewell Pilgrimage, after leaving Taif, from his pulpit in Medina, and inside his blessed chamber during his sickness, when the room was full of his companions. He said in the latter incident: "O people! I feel I am going to die very soon, and I had previously informed you as my duty, and to leave no excuse for you, that: I am leaving with you the Book of Allah, the Glorious and Mighty, and my `itra, my Ahl alBayt." Having finished, he took `Ali's hand and lifted it saying: "This `Ali is with the Qur'an, and the Qur'an is with `Ali: they shall never separate from one another till they reach me by the Pool."[7]
A learned group among the majority has admitted the above. Even Ibn Hajar, quoting the tradition of the Two Weighty Things, says, "Be informed, then, that the tradition calling for upholding both of them comes through numerous ways narrated by more than twenty companions." Further he says, "Here a doubt arises about when he said so. Some traditionists say he said so at Arafat during the Farewell Pilgrimage and others that he said so in Medina when he was sick, while his room was crammed with his companions. Another group say that he made that statement at the Khumm swamp, and in yet another that he made it, by way of preaching, after having left T'aif as mentioned above." Ibn Hajar furthermore says, "There is no contradiction here, for there is no objection to his repeating it at those places, and at others, out of his own concern for the unassailable Book and the Purified `itra," up to the end of his statement.[8]
Suffices the Imams from the Purified `itra the fact that their rank with Allah is similar to that of the Book which falsehood cannot approach from front or from back. This must be sufficient testimony that takes people by the neck and obligates them to abide by their sect. A true Muslim does not accept any substitute for the Book of Allah; therefore, how can he deviate from the path of those who are its own peers?
5)
The gist of his saying "I am leaving unto you that which, as long as you uphold to it, shall never let you stray: the Book of Allah and my `itra" is that anyone who does not uphold both of them spontaneously will eventually stray. This is supported by his saying, peace be upon him and his progeny, in the tradition of the Two Weighty Things, as Tabrani narrates it, "Do not go ahead of them else you should perish, and do not teach them for they are more learned than you." Ibn Hajar has said: "In his statement, peace be upon him and his progeny, `Do not go ahead of them else you should perish, and do not teach them for they are more learned than you,' there is proof that whoever among them is elevated to high offices and religious vocations must be preferred over all others," up to the end of his statement.[9]
______________________
[1] Al-Tirmithi quotes it from Zayd ibn Arqam. It is hadith 874 of the ahadith quoted in, on p. 44, Vol. 1, of Kanz al-`Ummal.
[2] Imam Ahmed includes it among the ahadith narrated by Zayd ibn Thabit from two sources one of which is stated at the beginning of page 182, and the other at the conclusion of page 189, Vol. 5, and also by Ibn Abu Shaybah, Abu Ya`li, and Ibn Sa`d, from Abu Sa`id. It is hadith 945 on p. 47, Vol. 1, of Kanz al-`Ummal.
[3] It is included by al-Hakim on page 148, Vol. 3, of Al-Mustadrak. The author comments thus: "This is one hadith the narrators of which are trustworthy according to both Shaykhs, though the latter did not transmit it." Al-Thahbi includes it in his abridged volume of Al-Mustadrak, admitting its authenticity due to the endorsement of both Shaykhs.
[4] Included by Imam Ahmed in the hadith narrated by Abu Sa`id al-Khudri from two sources one of which is mentioned on page 17, and the other at the end of page 26, Vol. 3, of Al-Musnad. It is also quoted by Ibn Abu Shaybah, Abu Ya`li, and Ibn Sa`d from Abu Sa`id. It is hadith 945 as listed in page 47, Vol. 1, of Kanz al-`Ummal.
[5] It is sequentially quoted by al-Hakim from Zayd ibn Arqam on page 109, Vol. 3, of Al-Mustadrak. The author adds: "This hadith is authentic according to both Shaykhs who did not narrate it in its entirety." He quotes it from another source from Zayd ibn Arqam on page 533, Vol. 3, of his Al-Mustadrak, adding: "This hadith is narrated by reliable narrators, yet they (both Shaykhs) did not publish it themselves." Al-Thahbi has included it in his Talkhis, admitting its authenticity.
[6] Al-Tabrani has included it, as referred to in Nabhani's Al-Arba`in, and in Sayyti's Ihya'ul Mayyit. You are aware of the fact that his khutba, peace be upon him and his progeny, was not confined to this much, for nobody who narrates just this much can claim that he had heard it. But politics tied many tongues of traditionists and chained the pens of many writers. In spite of all this, such a drop of the ocean suffices; praise be to Allah.
[7] Refer to it at the conclusion of Section 2, Chapter 9, of Al-Sawa`iq al-Muhriqa by Ibn Hajar, after the forty ahadith referred to in that Section on page 57.
[8] Refer to it in the exegesis of the fourth chapter: "And stop them, for they shall be questioned (Qur'an, 37:24)," which is quoted in Section One, Chapter 11, of Al-Sawa`iq al-Muhriqa, at the conclusion of page 89.
[9] Refer to it in the chapter dealing with the Prophet's will on page 135 of Al-Sawa`iq al-Muhriqa, then ask him why he preferred to follow al-Ash`ari in the roots of religion, and the four jurists in its branches, and how he came to consider as superior to them in the narration of hadith men like `Umran ibn Hattan and his likes among the Kharijites, favouring over them in exegesis Muqatil ibn Sulayman, the Murji'ite who believes that Allah has a physical form, and favoured to them in the sciences of ethics, etiquette, conduct, and psychology Ma`ruf and his likes, and how he disregarded the Prophet's own brother and wali, the one and only executer of his will, for general caliphate and representation of the Prophet (pbuh). Then ask him how he came to prefer to the descendants of the Messenger of Allah, peace be upon him and his progeny, the descendants of cowards. What would one who turns away from the purified progeny of Muhammad (pbuh) in all such lofty stations and religious obligations and follows in the footsteps of those who oppose them do with the sahihs of the Two Weighty Things and the like? And how can he claim that he is upholding the progeny and embarking upon their Ark and entering through their Gate of Salvation?
Showing posts with label Hadith of Thaqalayn [Two Weighty Things]. Show all posts
Showing posts with label Hadith of Thaqalayn [Two Weighty Things]. Show all posts
2010-02-04
Hadith of Thaqalayn (explanations from "Peshawar Nights" book)
HADITH-E-THAQALAIN
(HADITH OF TWO GREAT THINGS)
(Source)
Among the many accepted arguments about the lawfulness of our following the descendants of the Prophet is the Hadith Thaqalain, whose authenticity has been acknowledged by both the sects. The Prophet said: "If you keep yourselves attached to these two, never, never will you go astray after me."
Hafiz: I think you are mistaken when you say that this hadith is authentic and that it has been accepted by all since it is unknown by our great ulema. To prove this I may say that the greatest narrator of hadith of our sect, Muhammad Bin Isma'il Bukhari, does not record it in his Sahih, which is the most authentic book after the Holy Qur'an.
Well-Wisher: I am not mistaken about it. The authenticity of this holy hadith has been acknowledged by your own ulema. Even Ibn Hajar Makki, for all his intolerance and prejudice, accepts it as true. You should consult Sawa'iq Muhriqa (Part II Chapter II, pages 89-90, under verse 4) in which, after quoting the statements of Tirmidhi, Imam Ahmad Bin Hanbal, Tibrani, and Muslim, he says: "Know that the hadith concerning attachment to the Thaqalain (the holy descendants of the Prophet and the Holy Qur'an) has been narrated in many ways. The narrators of this hadith number more than twenty companions of the Prophet."
Then he says that there is some difference in the manner in which this tradition has been narrated. Some say that it was narrated when the Prophet was on his last Hajj at Arafa; some say it was related in Medina, when the Holy Prophet was on his death bed, and his room was full of his companions; others say that it was narrated at Ghadir-e-Khum; and some say it was narrated after his return from Ta'if. After saying all this, he (Hajar Makki) himself comments that there is no significant difference in the hadith itself. As for all the different occasions, it is probable that the Prophet recounted this tradition time and again in order to emphasize the greatness of the Holy Qur'an and his holy descendants. You said that since Bukhari has not recorded this hadith in his Sahih, its authenticity is questionable. But this hadith, although not recorded by Bukhari, has been generally quoted by the major ulema of your sect, including Muslim Bin Hujjaj and other authors of the six collections of Traditions, who have exhaustively dealt with it in their books and do not rely solely on the collection of Bukhari. If you acknowledge the justice of all your own ulema, all of whom were recognized by the Sunnis of the past, you should accept as true the hadith, which for some reason has not been recorded by Bukhari.
Hafiz: There was no motive behind that. Bukhari was very cautious in the matter of recording reports. He was a careful scholar, and if he found the hadith, from the point of view of its text or source, to be harmful or unacceptable to common sense, he did not record it.
Well-Wisher: As the proverb goes: "Love for something makes a man blind and deaf." The respected Sunnis are mistaken here. You are too enthusiastic in your love for Imam Bukhari. You say that he was a very minute scrutinizer of facts, and that the reports of his Sahih are reliable and deserve the rank of revelation. But the fact is otherwise. The chain of reports mentioned by Bukhari consists of persons who are often condemned as liars.
Hafiz: Your assertion is false. You denigrate Bukhari's learning and ability, which is an insult to the whole Sunni Sect.
Well-Wisher: If criticism based on knowledge is an insult, then many of your own most distinguished ulema are men who have insulted the high position of learning and erudition. I would advise you to study for yourself the books written by great authors and ulema of your sect who have made comments on Bukhari's Sahih, e.g., Al-Lu'ali'l-Masnu'a fi hadithi'l-Muzu'a by Suyuti, Mizanu'l-Ibtidal and Talkhisu'l-Mustadrak of Dhahabi; Tadhkiratu'l-Muzu'a by Ibn Jauzi; The History of Baghdad, compiled by Abu Bakr Ahmad Bin Ali Khatib Baghdad, and other books of Rijal (namely, treatises on the character of narrators of Traditions) by many of your great ulema. If you read these books, you will not dare say that I have insulted Imam Bukhari.
BUKHARI AND MUSLIM HAVE RECORDED MANY TRADITIONS REPORTED BY FABRICATORS
What I have said is this: the two books, Sahih Muslim and Sahih Bukhari, contain hadith narrated by liars. If you study Sahih Muslim and Sahih Bukhari in the light of the books of Rijal, you will find that they have recorded many hadith reported from men who were great liars, e.g., Abu Huraira, the notorious liar, Ikrima Kharji, Sulayman Bin Amr, and others of the same category. Bukhari was not so cautious in recording hadith as you think. He did not record the Hadith-e-Thaqalain, which others have done, but he had no hesitation in recording ludicrous and insulting stories about the Prophet Moses slapping the face of the Angel of Death, the Prophet Moses' running away naked after a stone, and Allah's visibility. Consider another ridiculous and insulting story recorded by Bukhari in his Sahih, Volume II, Chapter ""Al-Lahr Bi'l-Harb," page 120, and by Muslim in his Sahih Volume I, quoting Abu Huraira as saying that on the Eid (a holiday) some Sudanese nomads gathered in the Mosque of the Prophet. They entertained spectators with their sport and performances. The Prophet asked A'yesha if she would like to witness the performances. She said she would. The Prophet let her mount on his back in such a way that she had her head over his shoulders and her face on the head of the Prophet. In order to amuse A'yesha, the Holy Prophet was asking the entertainers to stage a better dance. At last A'yesha became tired, and the holy Prophet let her get down on the ground! Judge for yourself whether such a story is not insulting. If Bukhari was so cautious about recording facts, was it fair on his part to record such foolish stories in his Sahih. But even now you characterize these books as the most authentic ones after the Holy Qur'an. Of course Bukhari took special care to omit the matter of the Imamate and the Vicegerency of Ali, as well as the matter of the Ahle Bait. Probably he feared such information might some day be used as a weapon against the opponents of the Ahle Bait.
MANY AUTHENTIC HADITH REGARDING AHLE BAIT SCRUPULOUSLY AVOIDED
So when we compare the Sahih Bukhari with other Siha, we come to the conclusion that on this topic, the Ahle Bait, a hadith, however authentic and fully supported by writers in the light of the Holy Qur'an it may be, Bukhari has purposely failed to record it. For instance, there are many verses of the Holy Qur'an, revelations which have a direct bearing on the hadith (Hadith-e-Wilaya on the Day of Ghadir; Hadith-e-Inzar-e-Yaumu'd-Dar; Hadithu'l-Muwakhat; Hadith-e-Safina; Hadith-e-Babu'l-Hitta, etc.) which concern the respect for, and vicegerency of, the descendants of the Holy Prophet. These have been avoided scrupulously by Bukhari. And on the other hand, those so-called "ahadith" which humiliate the prophets, particularly our Prophet and his chaste descendants, are recorded in his book without the least consideration that they have been reported by liars.
SOURCES OF HADITH-E-THAQALAIN
As for the hadith of Thaqalain (two weighty things), which Bukhari has not included in his collection, the other authentic books of your sect have related it. In fact, even the great traditionist, Muslim, who is regarded as being equal to Bukhari, has also related it. The other scholars who have related this tradition are the following: Muslim bin Hajjaj in his Sahih, Volume VII, page 122; Abu Dawud in his Sahih; Tirmidhi in his Sunan, Part 2, page 307; Nisa'i in his Khasa'is, page 30; Imam Ahmad Bin Hanbal in his Musnad, Volume III, page 14-17, Volume IV, page 26 and 59, and Volume V, page 182 and 189, Hakim in Mustadrak, Volume III, page 109 and 148; Hafiz Abu Nu'aim Isfahani in his Hilyatu'l-Auliya, Volume I, page 355; Sibt Ibn Jauzi in his Tadhkira, page 182; Ibn Athir Jazari in his Usudu'l-Ghaiba, Volume II, page 12 and Volume III, page 147; Hamidi in Jama' Baina's-Sahihain; Razin in his Jama' Baina's-Siha-e-Sitta; Tibrani in his Ta'rikh-e-Kabir; Dhahabi in his Talkhis-e-Mustadrak;
Ibn Abd Rabbih in his Iqdu'l-Farid; Muhammad bin Talha Shafi'i in is Matalibu's-Su'ul; Khatib Khawarizmi in Manaqib; Sulayman Balkhi Hanafi in Yanabiu'l-Mawadda, Chapter page 18, 25, 29, 30, 31, 32, 32, 34, 95, 115, 126, 199 and 230, with slight narrations in words; ir Seyyed Ali Hamadani in the second Mawadda of his Mawaddatu'l-Qurba; Ibn Abi'l-Hadid in Sharh Nahju'l-Balagha; Shablanji in Nuru'l-Absar, page 99; Nuru'd-Din bin Sabbagh Maliki in Fusulu'l Muhimma, page 25; Hamwaini in Fara'idu's-Simtain; Imam Tha'labi in Tafsir Kashfu'l-Bayan; Sam'ani and Ibn Maghazili Shafi'i in Manaqib; Muhammad bin Yusuf Ganji Shafi'i in Kifayatu'l-Talib, Chapter I, in the account of the authenticity of the sermon of Ghadir Khum and also in Chapter 62, page 130; Muhammad bin Sa'ad Katib in Tabaqa, Volume 4, page 8; Fakhru'd-Din Razi in Tafsir Kabir, Volume 3, under the verse of Etesam, page 18; Ibn Kathir Damishqi in Tafsir, Volume 4, under the verse of Mawadda, page 113, Ibn Hajar Makki in Sawa'iq-e-Muhriqa; pages 75, 87, 90, 99 and 136 with variations of words.
There are several other scholars of your sect whose names I cannot relate in this meeting because of the lack of time. Many of your scholars have related this important hadith from the Holy Prophet so commonly and with unbroken continuity of narration from one to the other that it has attained the status of a regularly narrated hadith. According to this hadith, the Prophet said the following: "I leave among you two weighty things: the Book of Allah and my progeny. If you keep yourselves attached to these two, never, never will you go astray. These two will never be separated from each other until they meet me at the Fountain of Kauthar."
Based on this genuine hadith, we hold that we should seek adherence to the Holy Qur'an and the Ahle Bait of Muhammad.
Sheikh: This hadith of the Prophet has been related by Salih Bin Musa Bin Abdullah Bin Ishaq, through his accredited chain of narrators saying that Abu Huraira reported it in this way: "I leave behind me two great things: The Book of Allah (the Holy Qur'an) and my sunna (tradition)...."
Well-Wisher: You again quote the hadith from the same wicked person who has been rejected by critics of the Shia (like Dhahabi, Yahya, Imam Nisa'i, Bukhari and Ibn Adi, etc.). Aren't you satisfied with the reliable references that I have made from your own great ulema regarding this hadith? You quote an unacceptable version of the hadith even though both Shias and Sunnis have accepted that the Holy Prophet used the words "the Book of Allah and my progeny," and not "my sunna." In fact, "Book" (Qur'an) and "sunna" (tradition) both require interpretation. Traditions, therefore, cannot explain the Holy Qur'an. So the progeny of the Prophet, who are the equals of the Holy Qur'an, are the real interpreters of the Qur'an, as well as the traditions (sunna) of the Prophet.
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(HADITH OF TWO GREAT THINGS)
(Source)
Among the many accepted arguments about the lawfulness of our following the descendants of the Prophet is the Hadith Thaqalain, whose authenticity has been acknowledged by both the sects. The Prophet said: "If you keep yourselves attached to these two, never, never will you go astray after me."
Hafiz: I think you are mistaken when you say that this hadith is authentic and that it has been accepted by all since it is unknown by our great ulema. To prove this I may say that the greatest narrator of hadith of our sect, Muhammad Bin Isma'il Bukhari, does not record it in his Sahih, which is the most authentic book after the Holy Qur'an.
Well-Wisher: I am not mistaken about it. The authenticity of this holy hadith has been acknowledged by your own ulema. Even Ibn Hajar Makki, for all his intolerance and prejudice, accepts it as true. You should consult Sawa'iq Muhriqa (Part II Chapter II, pages 89-90, under verse 4) in which, after quoting the statements of Tirmidhi, Imam Ahmad Bin Hanbal, Tibrani, and Muslim, he says: "Know that the hadith concerning attachment to the Thaqalain (the holy descendants of the Prophet and the Holy Qur'an) has been narrated in many ways. The narrators of this hadith number more than twenty companions of the Prophet."
Then he says that there is some difference in the manner in which this tradition has been narrated. Some say that it was narrated when the Prophet was on his last Hajj at Arafa; some say it was related in Medina, when the Holy Prophet was on his death bed, and his room was full of his companions; others say that it was narrated at Ghadir-e-Khum; and some say it was narrated after his return from Ta'if. After saying all this, he (Hajar Makki) himself comments that there is no significant difference in the hadith itself. As for all the different occasions, it is probable that the Prophet recounted this tradition time and again in order to emphasize the greatness of the Holy Qur'an and his holy descendants. You said that since Bukhari has not recorded this hadith in his Sahih, its authenticity is questionable. But this hadith, although not recorded by Bukhari, has been generally quoted by the major ulema of your sect, including Muslim Bin Hujjaj and other authors of the six collections of Traditions, who have exhaustively dealt with it in their books and do not rely solely on the collection of Bukhari. If you acknowledge the justice of all your own ulema, all of whom were recognized by the Sunnis of the past, you should accept as true the hadith, which for some reason has not been recorded by Bukhari.
Hafiz: There was no motive behind that. Bukhari was very cautious in the matter of recording reports. He was a careful scholar, and if he found the hadith, from the point of view of its text or source, to be harmful or unacceptable to common sense, he did not record it.
Well-Wisher: As the proverb goes: "Love for something makes a man blind and deaf." The respected Sunnis are mistaken here. You are too enthusiastic in your love for Imam Bukhari. You say that he was a very minute scrutinizer of facts, and that the reports of his Sahih are reliable and deserve the rank of revelation. But the fact is otherwise. The chain of reports mentioned by Bukhari consists of persons who are often condemned as liars.
Hafiz: Your assertion is false. You denigrate Bukhari's learning and ability, which is an insult to the whole Sunni Sect.
Well-Wisher: If criticism based on knowledge is an insult, then many of your own most distinguished ulema are men who have insulted the high position of learning and erudition. I would advise you to study for yourself the books written by great authors and ulema of your sect who have made comments on Bukhari's Sahih, e.g., Al-Lu'ali'l-Masnu'a fi hadithi'l-Muzu'a by Suyuti, Mizanu'l-Ibtidal and Talkhisu'l-Mustadrak of Dhahabi; Tadhkiratu'l-Muzu'a by Ibn Jauzi; The History of Baghdad, compiled by Abu Bakr Ahmad Bin Ali Khatib Baghdad, and other books of Rijal (namely, treatises on the character of narrators of Traditions) by many of your great ulema. If you read these books, you will not dare say that I have insulted Imam Bukhari.
BUKHARI AND MUSLIM HAVE RECORDED MANY TRADITIONS REPORTED BY FABRICATORS
What I have said is this: the two books, Sahih Muslim and Sahih Bukhari, contain hadith narrated by liars. If you study Sahih Muslim and Sahih Bukhari in the light of the books of Rijal, you will find that they have recorded many hadith reported from men who were great liars, e.g., Abu Huraira, the notorious liar, Ikrima Kharji, Sulayman Bin Amr, and others of the same category. Bukhari was not so cautious in recording hadith as you think. He did not record the Hadith-e-Thaqalain, which others have done, but he had no hesitation in recording ludicrous and insulting stories about the Prophet Moses slapping the face of the Angel of Death, the Prophet Moses' running away naked after a stone, and Allah's visibility. Consider another ridiculous and insulting story recorded by Bukhari in his Sahih, Volume II, Chapter ""Al-Lahr Bi'l-Harb," page 120, and by Muslim in his Sahih Volume I, quoting Abu Huraira as saying that on the Eid (a holiday) some Sudanese nomads gathered in the Mosque of the Prophet. They entertained spectators with their sport and performances. The Prophet asked A'yesha if she would like to witness the performances. She said she would. The Prophet let her mount on his back in such a way that she had her head over his shoulders and her face on the head of the Prophet. In order to amuse A'yesha, the Holy Prophet was asking the entertainers to stage a better dance. At last A'yesha became tired, and the holy Prophet let her get down on the ground! Judge for yourself whether such a story is not insulting. If Bukhari was so cautious about recording facts, was it fair on his part to record such foolish stories in his Sahih. But even now you characterize these books as the most authentic ones after the Holy Qur'an. Of course Bukhari took special care to omit the matter of the Imamate and the Vicegerency of Ali, as well as the matter of the Ahle Bait. Probably he feared such information might some day be used as a weapon against the opponents of the Ahle Bait.
MANY AUTHENTIC HADITH REGARDING AHLE BAIT SCRUPULOUSLY AVOIDED
So when we compare the Sahih Bukhari with other Siha, we come to the conclusion that on this topic, the Ahle Bait, a hadith, however authentic and fully supported by writers in the light of the Holy Qur'an it may be, Bukhari has purposely failed to record it. For instance, there are many verses of the Holy Qur'an, revelations which have a direct bearing on the hadith (Hadith-e-Wilaya on the Day of Ghadir; Hadith-e-Inzar-e-Yaumu'd-Dar; Hadithu'l-Muwakhat; Hadith-e-Safina; Hadith-e-Babu'l-Hitta, etc.) which concern the respect for, and vicegerency of, the descendants of the Holy Prophet. These have been avoided scrupulously by Bukhari. And on the other hand, those so-called "ahadith" which humiliate the prophets, particularly our Prophet and his chaste descendants, are recorded in his book without the least consideration that they have been reported by liars.
SOURCES OF HADITH-E-THAQALAIN
As for the hadith of Thaqalain (two weighty things), which Bukhari has not included in his collection, the other authentic books of your sect have related it. In fact, even the great traditionist, Muslim, who is regarded as being equal to Bukhari, has also related it. The other scholars who have related this tradition are the following: Muslim bin Hajjaj in his Sahih, Volume VII, page 122; Abu Dawud in his Sahih; Tirmidhi in his Sunan, Part 2, page 307; Nisa'i in his Khasa'is, page 30; Imam Ahmad Bin Hanbal in his Musnad, Volume III, page 14-17, Volume IV, page 26 and 59, and Volume V, page 182 and 189, Hakim in Mustadrak, Volume III, page 109 and 148; Hafiz Abu Nu'aim Isfahani in his Hilyatu'l-Auliya, Volume I, page 355; Sibt Ibn Jauzi in his Tadhkira, page 182; Ibn Athir Jazari in his Usudu'l-Ghaiba, Volume II, page 12 and Volume III, page 147; Hamidi in Jama' Baina's-Sahihain; Razin in his Jama' Baina's-Siha-e-Sitta; Tibrani in his Ta'rikh-e-Kabir; Dhahabi in his Talkhis-e-Mustadrak;
Ibn Abd Rabbih in his Iqdu'l-Farid; Muhammad bin Talha Shafi'i in is Matalibu's-Su'ul; Khatib Khawarizmi in Manaqib; Sulayman Balkhi Hanafi in Yanabiu'l-Mawadda, Chapter page 18, 25, 29, 30, 31, 32, 32, 34, 95, 115, 126, 199 and 230, with slight narrations in words; ir Seyyed Ali Hamadani in the second Mawadda of his Mawaddatu'l-Qurba; Ibn Abi'l-Hadid in Sharh Nahju'l-Balagha; Shablanji in Nuru'l-Absar, page 99; Nuru'd-Din bin Sabbagh Maliki in Fusulu'l Muhimma, page 25; Hamwaini in Fara'idu's-Simtain; Imam Tha'labi in Tafsir Kashfu'l-Bayan; Sam'ani and Ibn Maghazili Shafi'i in Manaqib; Muhammad bin Yusuf Ganji Shafi'i in Kifayatu'l-Talib, Chapter I, in the account of the authenticity of the sermon of Ghadir Khum and also in Chapter 62, page 130; Muhammad bin Sa'ad Katib in Tabaqa, Volume 4, page 8; Fakhru'd-Din Razi in Tafsir Kabir, Volume 3, under the verse of Etesam, page 18; Ibn Kathir Damishqi in Tafsir, Volume 4, under the verse of Mawadda, page 113, Ibn Hajar Makki in Sawa'iq-e-Muhriqa; pages 75, 87, 90, 99 and 136 with variations of words.
There are several other scholars of your sect whose names I cannot relate in this meeting because of the lack of time. Many of your scholars have related this important hadith from the Holy Prophet so commonly and with unbroken continuity of narration from one to the other that it has attained the status of a regularly narrated hadith. According to this hadith, the Prophet said the following: "I leave among you two weighty things: the Book of Allah and my progeny. If you keep yourselves attached to these two, never, never will you go astray. These two will never be separated from each other until they meet me at the Fountain of Kauthar."
Based on this genuine hadith, we hold that we should seek adherence to the Holy Qur'an and the Ahle Bait of Muhammad.
Sheikh: This hadith of the Prophet has been related by Salih Bin Musa Bin Abdullah Bin Ishaq, through his accredited chain of narrators saying that Abu Huraira reported it in this way: "I leave behind me two great things: The Book of Allah (the Holy Qur'an) and my sunna (tradition)...."
Well-Wisher: You again quote the hadith from the same wicked person who has been rejected by critics of the Shia (like Dhahabi, Yahya, Imam Nisa'i, Bukhari and Ibn Adi, etc.). Aren't you satisfied with the reliable references that I have made from your own great ulema regarding this hadith? You quote an unacceptable version of the hadith even though both Shias and Sunnis have accepted that the Holy Prophet used the words "the Book of Allah and my progeny," and not "my sunna." In fact, "Book" (Qur'an) and "sunna" (tradition) both require interpretation. Traditions, therefore, cannot explain the Holy Qur'an. So the progeny of the Prophet, who are the equals of the Holy Qur'an, are the real interpreters of the Qur'an, as well as the traditions (sunna) of the Prophet.
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2010-01-11
Narrators of "Thaqalayn Hadith"
From Among the Sahabah
From Among the Tabiun
Second/Eighth Century
Third/Ninth Century
Fourth/Tenth Century
Fifth/Eleventh Century
Sixth/Twelfth Century
Seventh/Thirteenth Century
Eight/Fourteenth Century
Ninth/Fifteenth Century
Tenth/Sixteenth Century
Eleventh/Seventeenth Century
Twelfth/Eighteenth Century
Thirteenth/Nineteenth Century
Fourteenth/Twentieth Century
From Among the Tabiun
Second/Eighth Century
Third/Ninth Century
Fourth/Tenth Century
Fifth/Eleventh Century
Sixth/Twelfth Century
Seventh/Thirteenth Century
Eight/Fourteenth Century
Ninth/Fifteenth Century
Tenth/Sixteenth Century
Eleventh/Seventeenth Century
Twelfth/Eighteenth Century
Thirteenth/Nineteenth Century
Fourteenth/Twentieth Century
The Meaning of "Thaqalayn Hadith"
(Source)
In each of the parts of the `Abaqat dealing with a particular hadith, the author, Sayyid Hamid Husayn - quddisa sirruh - after dealing with its tawatur goes on to deal with the meaning and doctrinal import of the hadith. In fact, this is the method which he is forced to follow in order to refute the statements of Shah `Abd al-`Aziz in the Tuhfah regarding the tawatur of the traditions mentioned by him as well as their doctrinal import.
In the second section of the part of the `Abaqat dealing with Hadith al-Thaqalayn, Sayyid Hamid Husayn deals with Shah `Abd al`Aziz's objections, the first of which relates to its transmission and the rest to its doctrinal impact.
The first objection dealt with is the statement of Shah `Abd al`Aziz that only Zayd ibn Arqam from among the Prophet's Companions has narrated the tradition. This objection is met by pointing out that at least thirty-four Companions have narrated the tradition. The sources which narrate the tradition from each of them - which were mentioned earlier in this article - are pointed out by him.
Moreover, he points out, Zayd's narration of the tradition has two lengthier versions as recorded by al-Nasa'i in al-Khasa'is, alHakim in al-Mustadrak, al-Tabarani and `Ali al-Muttaqi. Moreover, he points that the wording of the tradition as quoted by Shah `Abd al-`Aziz has not been narrated or recorded by any Sunni authority on tradition.
The next statement of Shah `Abd al-`Aziz that is dealt with is his outright denial that Hadith al-Thaqalayn implies the religious leadership of the Ahl al-Bayt (A). The author points out that since the Prophet (S) has placed the Ahl al-Bayt (A) by the side of the Qur'an, it means that the Ahl al-Bayt (A) have to be followed, like the Qur'an, as the living guides of the Ummah in matters of doctrine, ritual and law. He cites the statements of numerous leading Sunni authorities in affirmation of this. The author points out that the words 'thaqalayn' and the command to hold on to them (al-'i`tisam, al-'akhdh or al'ittiba` in accordance with the different wordings) unambiguously imply that in the same way as it is obligatory to follow the Qur'an, so also it is equally obligatory to follow the AhI al-Bayt (A) in the matters of Islamic teachings. Moreover, the inseparability of the Qur'an and the AhI al-Bayt (A), as well as the repeated emphasis on holding on to the two and the specific emphasis on adherence to the Ahl al-Bayt (A) and the observance of their rights clearly establish the obligation to follow the Ahl al-Bayt (A) as the religious leaders, authorities and guides of the Ummah. The author points out that this interpretation of the Hadith al-Thaqalayn is also confirmed by some verses of the Holy Qur'an such as:
قل لا أسئلکم علیه أجرا إلاالمودة فی القربی
Say: 'I do not ask of you a wage for this, except love for the kinsfolk.' (42:23)
وقفوهم انهم مسئولون
And halt them, to be questioned. (37:24)
The author cites a number of Sunni scholars, such as al-Sakhawi in al'Istijlab, al-Suyuti in al-Durr al-manthur (vi, 7), `Abd alWahhab alBukhari in Tafsir Anwari, al-Khatib al-Sharbini in al-Siraj al-munir (v, 538), al-Tayyibi in al-Miqat (v, 594), alMunawi in Fayd al-Qadir (iii, 14), al-Zarqani in Sharh alMawahib (vii, 7) and others, regarding the interpretation of the first verse. Others, including al-Samhudi, alWahidi, alShaykhani, Mawlawi Wali Allah Lakhnowi, and Mawlawi Muhammad Mubin, have affirmed that the questioning on the Day of Judgement referred to in the second verse refers to the attitude of the individual Muslim vis-a-vis the Prophet's Ahl alBayt (A).
Sayyid Hamid Husayn then goes on to point that Hadith alThaqalayn also affirms the freedom of the Imams of the Ahl alBayt (A) from sin and error (`ismah) because: the hadith commands adherence to them and the Qur'an together and since the Qur'an is free from every trace of falsehood and error, so is the guidance of the Ahl al-Bayt (A); adherence to the two of them is considered as a guarantee against misguidance for the Ummah, which is only possible if the Imams of the Ahl al-Bayt (A) are free from error and sin. This conclusion is also supported by other traditions of the Holy Prophet (S) in favour of `Ali (A) and the Ahl al-Bayt (A), some of which were mentioned earlier.
Furthermore, the author points out, the Hadith al-Thaqalayn
implies the preeminence of the Ahl al-Bayt (A) within the Ummah from the viewpoint of knowledge (a`lamiyyah) and excellence (afdaliyyah). He cites statements of several non-Shi`i scholars in confirmation of this conclusion.
Moreover, the author states, there are many traditions which indicate that Hadith al-Thaqalayn and Hadith al-Ghadir were proclaimed by the Prophet (S) in the course of a single sermon at Ghadir Khumm. Some of these traditions have been recorded by al-Muttaqi in Kanz al`ummal (i, 167), Ibn Kathir in Ta'rikh (v, 209), al-Sakhawi in al-'Istijlab (MS), al-Samhudi in Jawahir al`iqdayn (MS), Ibn Hajar in al-Sawa`iq (25) from al-Tabarani and many others.
According to still some other versions of the narration, Hadith alThaqalayn, Hadith al-Ghadir and Hadith al-Manzilah were mentioned in the course of the same sermon at Ghadir Khumm as mentioned by Ibn Hajar in al-Fatawa al-fiqhiyyat al-kubra, ii, 122.
In some versions of the tradition, he points out, the word 'khalifatayn' (successors) is mentioned instead of 'thaqalayn', as in the narrations recorded by Ahmad ibn Hanbal in Musnad, v, 181, as well as alTabarani, Ibn Abi `Asim, Abu Bakr ibn Abi Shaybah, al-Zarqani and others. This word implies rather more explicitly the Imamah and Khilafah of `Ali ibn Abi Talib (A) and the Ahl al-Bayt (A).
Some versions of the tradition, such as the one narrated by alQunduzi in Yanabi` al-mawaddah, 20, from al-Hasan ibn `Ali (A), contain the following statement of the Prophet (S) which signifies the perpetuity of the Imamate:
أللّهم إنّک لا تخلي الأرض من حجّة علی خلقک لئلّا تبطل حجّتک ولا یضلّ أولیاؤک بعد إذ هدیتهم، أولئک إلأقلّون عددا والأعظمون قدرا عند الله عزّوجلّ، ولقد دعوت الله تبارک وتعالی أن یجعل العلم والحکمة في عقبي وفي زرعي وزرع زرعي إلی یوم القیامة فاستجیب لي.
O God, You don't let the earth remain devoid of Your Proof over Your creation so that Your proofs should not become invalid or that Your friends should go astray after You have guided them. They (the Proofs of God) are few in number but great in worth near God, Almighty and Glorious. Indeed, I had prayed to God, Exalted and Blessed, to place knowledge and wisdom in my descent and the descent of my descendants, and in my seed and the seed of my seed, until the Day of Resurrection, and my prayer was granted.
This closely resembles the following tradition of Nahj albalaghah (Hikam:147) addressed by `Ali (A) to his pupil Kumayl ibn Ziyad.
لاتخلو الأرض من قائم لله بحجة، إمّا ظاهرا مشهورا، وإمّا خائفا مغمورا، لئلّا تبطل حجج الله وبیّناته. وکم ذا وأین أولئک؟ أولئک -والله- الأقلّون عددا، والأعظمون عند الله قدرا. یحفظ الله بهم حججه و بیّناته، حتّی یودعها نظراءهم، ویزرعوها في قلوب اشباههم. هجم بهم العلم علی حقیقة البصیرة، وباشروا روح الیقین، واستلانوا ما استعوره المترفون، و آنسوا بما استوحش منه الجاهلون، وصحبوا الدّنیا بأبدان أرواحها معلّقة بالمحلّ الأعلی. أولئک خلفاء الله في أرضه، والدعاة إلی دینه. آه آه شوقا إلی رؤیتهم!
...But the earth is never devoid of him who stands for God with a proof (qa'im li'Ilah bi hujjatin). He is either manifest and well-known or afraid and concealed, so that God's proofs and His clear signs should not become invalid. How many are they and where are they? By God, they are few in number, but great in esteem before God. Through them God maintains His proofs and signs till they entrust them to others like themselves and plant them in the hearts of their likes. Knowledge has led them to the reality of understanding and they have attained the spirit of certitude. That which is hard upon the seekers of comforts comes easy to them. They endear what the ignorant regard with aversion. They live in the world with their bodies, but their spirits are in a higher realm. They are the vicegerents (khulafa') of God in His earth and His callers to His Din. Oh, how much I yearn to see them! (H: 147)
This tradition of `Ali (A) has been widely reported and recorded by Shi`i and non-Shi`i traditionists and historians, including Ibn `Abd Rabbih in al-`Iqd al-farid, i, 265, 293; al-Ya`qubi in Ta`rikh, ii, 400; al-Harrani in Tuhaf al-`uqul, 169; al-Saduq in al-Khisal, i, 85 and Ikmal al-Din, 169; Abu Talib al-Makki in Qut al-qulub, i, 272; al-Khatib alBaghdadi in Ta'rikh Baghdad, vi, 389; al-Razi in al-Tafsir al-kabir, ii, 192; Ibn `Abd al-Barr in al-Mukhtasar, 29 and Jami` bayan al-`ilm; al-Khwarazmi in al-Manaqib, 390 and al'Azhari in Tahdhib al-lughah, vi, 70.
To return to the discussion of `Abaqat about the doctrinal import of Hadith al-Thaqalayn, the author next points out that `Ali (A) referred to it in the course of his debate with the members of the six-man council (shura) appointed by `Umar, the second caliph, to select a successor to him. `Ali's arguments (ihtijaj) before the shura are recorded in detail by Ibn al-Maghazili in his al-Manaqib, 112. Al-Qunduzi in Yanabi` al-mawaddah, 35, also refers to `Ali's reference to Hadith alThaqalayn in order to establish the incontestability of his claim to successorship of the Prophet (S).
This tradition was also referred to by al-Hasan ibn `Ali (A) in his speech delivered after being elected as caliph following `Ali's (A) martyrdom. Al-Qunduzi, op. cit., 21, 48 483 and Sibt ibn alJawzi in Tadhkirat alkhawass, 198, have recorded related traditions in their works. Besides the large number of Companions who have narrated the tradition, reference to it also occurs in a letter of `Amr ibn al-`As addressed to Mu`awiyah and recorded in al-Khwarazmi's al-Manaqib, 128 - 130, and in a statement of al-Hasan al-Basri, a well-known Tabi`i saint, as recorded by Ibn Abi al-Hadid in Sharh Nahj al-Balaghah, iv, 95. All these references affirm the preeminence of `Ali ibn Abi Talib (A) and the Ahl al-Bayt (A) in the Ummah and their claim to the comprehensive leadership of the Ummah after the Holy Prophet (S).
In each of the parts of the `Abaqat dealing with a particular hadith, the author, Sayyid Hamid Husayn - quddisa sirruh - after dealing with its tawatur goes on to deal with the meaning and doctrinal import of the hadith. In fact, this is the method which he is forced to follow in order to refute the statements of Shah `Abd al-`Aziz in the Tuhfah regarding the tawatur of the traditions mentioned by him as well as their doctrinal import.
In the second section of the part of the `Abaqat dealing with Hadith al-Thaqalayn, Sayyid Hamid Husayn deals with Shah `Abd al`Aziz's objections, the first of which relates to its transmission and the rest to its doctrinal impact.
The first objection dealt with is the statement of Shah `Abd al`Aziz that only Zayd ibn Arqam from among the Prophet's Companions has narrated the tradition. This objection is met by pointing out that at least thirty-four Companions have narrated the tradition. The sources which narrate the tradition from each of them - which were mentioned earlier in this article - are pointed out by him.
Moreover, he points out, Zayd's narration of the tradition has two lengthier versions as recorded by al-Nasa'i in al-Khasa'is, alHakim in al-Mustadrak, al-Tabarani and `Ali al-Muttaqi. Moreover, he points that the wording of the tradition as quoted by Shah `Abd al-`Aziz has not been narrated or recorded by any Sunni authority on tradition.
The next statement of Shah `Abd al-`Aziz that is dealt with is his outright denial that Hadith al-Thaqalayn implies the religious leadership of the Ahl al-Bayt (A). The author points out that since the Prophet (S) has placed the Ahl al-Bayt (A) by the side of the Qur'an, it means that the Ahl al-Bayt (A) have to be followed, like the Qur'an, as the living guides of the Ummah in matters of doctrine, ritual and law. He cites the statements of numerous leading Sunni authorities in affirmation of this. The author points out that the words 'thaqalayn' and the command to hold on to them (al-'i`tisam, al-'akhdh or al'ittiba` in accordance with the different wordings) unambiguously imply that in the same way as it is obligatory to follow the Qur'an, so also it is equally obligatory to follow the AhI al-Bayt (A) in the matters of Islamic teachings. Moreover, the inseparability of the Qur'an and the AhI al-Bayt (A), as well as the repeated emphasis on holding on to the two and the specific emphasis on adherence to the Ahl al-Bayt (A) and the observance of their rights clearly establish the obligation to follow the Ahl al-Bayt (A) as the religious leaders, authorities and guides of the Ummah. The author points out that this interpretation of the Hadith al-Thaqalayn is also confirmed by some verses of the Holy Qur'an such as:
قل لا أسئلکم علیه أجرا إلاالمودة فی القربی
Say: 'I do not ask of you a wage for this, except love for the kinsfolk.' (42:23)
وقفوهم انهم مسئولون
And halt them, to be questioned. (37:24)
The author cites a number of Sunni scholars, such as al-Sakhawi in al'Istijlab, al-Suyuti in al-Durr al-manthur (vi, 7), `Abd alWahhab alBukhari in Tafsir Anwari, al-Khatib al-Sharbini in al-Siraj al-munir (v, 538), al-Tayyibi in al-Miqat (v, 594), alMunawi in Fayd al-Qadir (iii, 14), al-Zarqani in Sharh alMawahib (vii, 7) and others, regarding the interpretation of the first verse. Others, including al-Samhudi, alWahidi, alShaykhani, Mawlawi Wali Allah Lakhnowi, and Mawlawi Muhammad Mubin, have affirmed that the questioning on the Day of Judgement referred to in the second verse refers to the attitude of the individual Muslim vis-a-vis the Prophet's Ahl alBayt (A).
Sayyid Hamid Husayn then goes on to point that Hadith alThaqalayn also affirms the freedom of the Imams of the Ahl alBayt (A) from sin and error (`ismah) because: the hadith commands adherence to them and the Qur'an together and since the Qur'an is free from every trace of falsehood and error, so is the guidance of the Ahl al-Bayt (A); adherence to the two of them is considered as a guarantee against misguidance for the Ummah, which is only possible if the Imams of the Ahl al-Bayt (A) are free from error and sin. This conclusion is also supported by other traditions of the Holy Prophet (S) in favour of `Ali (A) and the Ahl al-Bayt (A), some of which were mentioned earlier.
Furthermore, the author points out, the Hadith al-Thaqalayn
implies the preeminence of the Ahl al-Bayt (A) within the Ummah from the viewpoint of knowledge (a`lamiyyah) and excellence (afdaliyyah). He cites statements of several non-Shi`i scholars in confirmation of this conclusion.
Moreover, the author states, there are many traditions which indicate that Hadith al-Thaqalayn and Hadith al-Ghadir were proclaimed by the Prophet (S) in the course of a single sermon at Ghadir Khumm. Some of these traditions have been recorded by al-Muttaqi in Kanz al`ummal (i, 167), Ibn Kathir in Ta'rikh (v, 209), al-Sakhawi in al-'Istijlab (MS), al-Samhudi in Jawahir al`iqdayn (MS), Ibn Hajar in al-Sawa`iq (25) from al-Tabarani and many others.
According to still some other versions of the narration, Hadith alThaqalayn, Hadith al-Ghadir and Hadith al-Manzilah were mentioned in the course of the same sermon at Ghadir Khumm as mentioned by Ibn Hajar in al-Fatawa al-fiqhiyyat al-kubra, ii, 122.
In some versions of the tradition, he points out, the word 'khalifatayn' (successors) is mentioned instead of 'thaqalayn', as in the narrations recorded by Ahmad ibn Hanbal in Musnad, v, 181, as well as alTabarani, Ibn Abi `Asim, Abu Bakr ibn Abi Shaybah, al-Zarqani and others. This word implies rather more explicitly the Imamah and Khilafah of `Ali ibn Abi Talib (A) and the Ahl al-Bayt (A).
Some versions of the tradition, such as the one narrated by alQunduzi in Yanabi` al-mawaddah, 20, from al-Hasan ibn `Ali (A), contain the following statement of the Prophet (S) which signifies the perpetuity of the Imamate:
أللّهم إنّک لا تخلي الأرض من حجّة علی خلقک لئلّا تبطل حجّتک ولا یضلّ أولیاؤک بعد إذ هدیتهم، أولئک إلأقلّون عددا والأعظمون قدرا عند الله عزّوجلّ، ولقد دعوت الله تبارک وتعالی أن یجعل العلم والحکمة في عقبي وفي زرعي وزرع زرعي إلی یوم القیامة فاستجیب لي.
O God, You don't let the earth remain devoid of Your Proof over Your creation so that Your proofs should not become invalid or that Your friends should go astray after You have guided them. They (the Proofs of God) are few in number but great in worth near God, Almighty and Glorious. Indeed, I had prayed to God, Exalted and Blessed, to place knowledge and wisdom in my descent and the descent of my descendants, and in my seed and the seed of my seed, until the Day of Resurrection, and my prayer was granted.
This closely resembles the following tradition of Nahj albalaghah (Hikam:147) addressed by `Ali (A) to his pupil Kumayl ibn Ziyad.
لاتخلو الأرض من قائم لله بحجة، إمّا ظاهرا مشهورا، وإمّا خائفا مغمورا، لئلّا تبطل حجج الله وبیّناته. وکم ذا وأین أولئک؟ أولئک -والله- الأقلّون عددا، والأعظمون عند الله قدرا. یحفظ الله بهم حججه و بیّناته، حتّی یودعها نظراءهم، ویزرعوها في قلوب اشباههم. هجم بهم العلم علی حقیقة البصیرة، وباشروا روح الیقین، واستلانوا ما استعوره المترفون، و آنسوا بما استوحش منه الجاهلون، وصحبوا الدّنیا بأبدان أرواحها معلّقة بالمحلّ الأعلی. أولئک خلفاء الله في أرضه، والدعاة إلی دینه. آه آه شوقا إلی رؤیتهم!
...But the earth is never devoid of him who stands for God with a proof (qa'im li'Ilah bi hujjatin). He is either manifest and well-known or afraid and concealed, so that God's proofs and His clear signs should not become invalid. How many are they and where are they? By God, they are few in number, but great in esteem before God. Through them God maintains His proofs and signs till they entrust them to others like themselves and plant them in the hearts of their likes. Knowledge has led them to the reality of understanding and they have attained the spirit of certitude. That which is hard upon the seekers of comforts comes easy to them. They endear what the ignorant regard with aversion. They live in the world with their bodies, but their spirits are in a higher realm. They are the vicegerents (khulafa') of God in His earth and His callers to His Din. Oh, how much I yearn to see them! (H: 147)
This tradition of `Ali (A) has been widely reported and recorded by Shi`i and non-Shi`i traditionists and historians, including Ibn `Abd Rabbih in al-`Iqd al-farid, i, 265, 293; al-Ya`qubi in Ta`rikh, ii, 400; al-Harrani in Tuhaf al-`uqul, 169; al-Saduq in al-Khisal, i, 85 and Ikmal al-Din, 169; Abu Talib al-Makki in Qut al-qulub, i, 272; al-Khatib alBaghdadi in Ta'rikh Baghdad, vi, 389; al-Razi in al-Tafsir al-kabir, ii, 192; Ibn `Abd al-Barr in al-Mukhtasar, 29 and Jami` bayan al-`ilm; al-Khwarazmi in al-Manaqib, 390 and al'Azhari in Tahdhib al-lughah, vi, 70.
To return to the discussion of `Abaqat about the doctrinal import of Hadith al-Thaqalayn, the author next points out that `Ali (A) referred to it in the course of his debate with the members of the six-man council (shura) appointed by `Umar, the second caliph, to select a successor to him. `Ali's arguments (ihtijaj) before the shura are recorded in detail by Ibn al-Maghazili in his al-Manaqib, 112. Al-Qunduzi in Yanabi` al-mawaddah, 35, also refers to `Ali's reference to Hadith alThaqalayn in order to establish the incontestability of his claim to successorship of the Prophet (S).
This tradition was also referred to by al-Hasan ibn `Ali (A) in his speech delivered after being elected as caliph following `Ali's (A) martyrdom. Al-Qunduzi, op. cit., 21, 48 483 and Sibt ibn alJawzi in Tadhkirat alkhawass, 198, have recorded related traditions in their works. Besides the large number of Companions who have narrated the tradition, reference to it also occurs in a letter of `Amr ibn al-`As addressed to Mu`awiyah and recorded in al-Khwarazmi's al-Manaqib, 128 - 130, and in a statement of al-Hasan al-Basri, a well-known Tabi`i saint, as recorded by Ibn Abi al-Hadid in Sharh Nahj al-Balaghah, iv, 95. All these references affirm the preeminence of `Ali ibn Abi Talib (A) and the Ahl al-Bayt (A) in the Ummah and their claim to the comprehensive leadership of the Ummah after the Holy Prophet (S).
The Various Occasions Related to "Thaqalayn Hadith"
(Source)
The various narrations of Hadith alThaqalayn also indicate the occasion on which the Prophet (S) proclaimed it publicly. `Allamah `Abd al-`Aziz Tabataba'i, who has studied the various narrations of Hadith al-Thaqalayn as recorded by various traditionists mentions four occasions on which the Prophet (S) proclaimed it publicly. First of these is the occasion when the Prophet (S) proclaimed it during his last hajj at `Arafat. On this occasion, the Prophet (S) was accompanied by more than a hundred thousand Muslims. The second occasion relates to his proclamation at Ghadir Khumm, during the course of his return journey to Madinah. The third occasion relates to his proclamation in the Mosque of Madinah. The fourth one relates to his pronouncement of Hadith alThaqalayn in his chamber during his last illness. All these occasions lie within a period of ninety days and pertain to the Prophet's last days.
There are, however, many narrations of the hadith - in fact, most of them - which do not contain any clue about the time and place of its pronouncement. In the following are given instances of the narrations of Hadith alThaqalayn relating to each of these occasions, accompanied by the sources which record them.
1. At `Arafat
AlTirmidhi in his Sunan (v, 662, no. 3786) records the following tradition
....Jabir ibn `Abd Allah said: "I saw the Messenger of Allah - upon whom be God's peace and benedictions - in the course of his hajj pilgrimage on the day of `Arafah. The Prophet (S) was seated on his camel, alQaswa', and was delivering a sermon. I heard him say: 'O people, I am leaving among you that which if you hold on to you shall never go astray: the Book of Allah and my kindred, my household."
AlTirmidhi states that the same tradition has been narrated by Abu Dharr, Abu Sa`id, Zayd ibn Arqam and Hudhayfah ibn Usayd.
Among others who have recorded this tradition are:
alHafiz Ibn Abi Shaybah, as in Kanz al`ummal (1st ed.), i, 48;
al`Uqayli in alDu`afa' alKabir, ii, 250;
alHakim alTirmidhi, Nawadir al-'usul, 68, 50th asl;
alTabarani, alMu`jam alkabir, iii, 63, no. 2679;
alKhatib, alMuttafiq wa almuftariq, cf. Kanz al`ummal, i, 48 and Majma' alzawa'id, v, 195; ix, 163, x, 363, 268;
alBaghawi, al-Masabih, ii, 206;
Ibn al'Athir, Jami` al'usul, i, 277, no. 65;
al-Rafi`i, alTadwin, ii, 264 (in the biographical account of Ahmad ibn Mihran alQattan; this hadith has been deleted in the Indian print, but is present in the manuscripts of the book ! );
alMizzi, Tahdhib alkamal, x, 51, and Tuhfat al'ashraf, ii, 278, no. 2615;
alQadi alBaydawi, Tuhfat al'ashraf;
alKhwarazmi, Maqtal alHusayn (A), i, 144;
alKhatib alTabrizi, Mishkat almasabih, iii, 258;
Ibn Kathir, Tafsir (Bulaq edition, on the margin of Fath albayan), ix, 115;
al-Zarandi, Nazm aldurar alsimtayn, 232;
alMaqrizi, Ma`rifat ma yajib li Al alBayt alNabawi, 38.
2. At Ghadir Khumm:
AlNasa'i in his alSunan alkubra, 96, No. 79, records the following tradition in the chapter "Khasa'is `Ali":
AlNasa'i narrates from Muhammad ibn alMuthanna, he from Yahya ibn Hammad, from Abu 'Uwwanah, from Sulayman, from Habib ibn Abi Thabit, from Abu alTufayl, from Zayd ibn Arqam, who said, "When the Messenger of Allah (A) returned from the last hajj and came down at Ghadir Khumm....
"Then he declared: 'I am about to answer the call (of death). Verily, I have left two precious things (thaqalayn) among you, one of which is greater than the other: the Book of God and my `Itrah, my Ahl alBayt. So watch out how you treat them after me. For, indeed, they will never separate until they return to me by the side of the Pond.' Then he said, 'Verily, God is my master (mawlaya) and I am the wali of every believer.' Then he took `Ali's hand and declared, 'To whomever I am his wali, this one is also his wali. My God, befriend whoever befriends him and be hostile to whoever is hostile to him.'" Abu alTufayl says: "I said to Zayd, 'Did you hear it from the Prophet(S)?' He replied, 'There was no one in the caravan who did not see it with his eyes and hear it with his ears,'"
Khasa'is `Ali is part of alNasa'i's alSunan alkubra as shown by the 3rd volume of the MS in the king's collection in Morocco, written in 759/1358 folios 81-117. See also in this regard the introduction of alKhasa'is (Kuwait: Maktabat alMu`alla, 1406), ed. by Ahmad Mirayn Balushi. The editor states that this tradition is sahih and its transmitters are thiqah.
Among others who have recorded it in their books are:
Al-Bukhari, alTa'rikh alkabir, iii, 96;
Muslim, Sahih, bab fada'il `Ali, no. 2408;
Ahmad, Musnad, iii, 17, iv, 366;
`Abd ibn Humayd, Musnad, no. 265;
Ibn Sa`d, and
Abu Ya`la from Abu Sa`id, as mentioned in Jam` aljawami` and Kanz al`ummal;
Ishaq ibn Rahwayh, in his Sahih., as mentioned by Ibn Hajar in alMatalib al`aliyah, iv, 65, no. 1873, where he states that its isnad is sahih, and also by al-Busayri in Ithaf alsadah (MS in Topcopi Library, vol. 3, F.55b) who, too, considers the isnad as sahih;
Ibn Khuzaymah, Sahih, MS in Topcopi Library, F.240;
alDarimi, Sunan, ii, 310, no. 2319;
Abu Dawud, Sunan, as mentioned in Sibt ibn alJawzi, Tadhkirat khawass al'ummah, 322;
Abu 'Uwwanah, Musnad, as mentioned in alShaykhani, alSirat alsawi;
alBazzaz, from Umm Hani, as mentioned in Wasilat alma'al;
Ibn Abi 'Asim, Kitab alSunnah, 629, no. 1551, 630, no. 1555, 629, no. 1551;
alYa`qubi, Ta'rikh, ii, 112;
alBaladhuri, Ansab al'ashraf, 110, no. 48, the biographical account of `Ali (A);
alHafiz alHasan ibn Sufyan alNasawi, the author of Musnad, from Hudhayfah ibn Usayd, as mentioned by Abu Nu`aym, alHilyah, i, 355,
alFasawi, alMa`rifah wa alta'rikh, i, 536;
Ibn Jarir alTabari, from Hudhayfah ibn Usayd, Zayd ibn Arqam (with alNasa'i's wording as well as with the wording of Muslim), Abu Sa`id alKhudri, as cited in Jam` aljawami`, ii, 357, 395, Kanz al-`ummal, 12911, xiii, 36441, 36340, 37620, 37621, 36341, Jami` al-'ahadith, vii, 14523, 15112, 15122, 15113, iv, 7773, 8072, 8073;
alDulabi, alDhurriyyat altahirah, no. 228;
alHafiz alTahawi, Mushkil al 'athar, ii, 307, iv, 368;
alHakim alTirmidhi, Nawadir al-'usul, from Hudhayfah ibn Usayd;
alTabarani, alMu`jam alkabir, iii, 2679, 2681, 2683, 3052, v, 4969, 4970, 4971, 4986, 5026, 5028;
alHakim, alMustadrak `ala alSahihayn, iii, 109, 110 where he expressly states, as mentioned above, that the tradition is sahih in accordance with the criteria of alBukhari and Muslim; alDhahabi has confirmed his judgement;
Abu Nu`aym, Hilyat al'awliya', i, 355, ix, 64;
alBayhaqi, alSunan alkubra, ii, 148, vii, 30, x, 114;
alKhatib, Ta'rikh Baghdad, viii, 442;
Ibn alMaghazili, Manaqib Amir alMu'minin (A), 23;
Ibn `Asakir, Ta'rikh Dimashq, ii, 45, no. 547, the biographical account of `Ali (A), and v, 436 of Badran's edition in the biographical account of Zayd ibn Arqam;
alBaghawi, Masabih alSunnah, ii, 205 and Sharh alSunnah (MS in Topcopi Libary, vol. 2, F. 718), bab Manaqib Ahl alBayt;
Ibn al'Athir, Usd alghabah, iii, 92 in the biographical account of 'Amir ibn Layla, no. 2727;
Ibn Hajar, al'Isabah in the biographical account of 'Amir;
al-Mizzi, Tuhafat al'ashraf, iii, 203, no. 3688 from Muslim and alNasa'i;
alDiya' alMuqaddisi, alMukhtarah, as cited by alSamhudi and alSakhawi;
Ibn Taymiyyah, Minhaj alSunnah, iv, 85;
al-Dhahabi, Talkhis alMustadrak, iii, 109;
Ibn Kathir, alBidayah wa alnihayah, v, 209, vi, 199, from alNasa'i, where he quotes alNasa'i's statement that this narration is sahih;
alKhazin, Tafsir under verses 42:23 and 3:103;
alMulla, Wasilat almuta`abbidin, v, 199;
al-Haythami, Majma` alzawa'id, ix, 163 from Zayd, 164 from Hudhayfah.
3. In the Mosque of Madinah:
Ibn `Atiyyah in the introduction of his tafsir, alMuharrar alwajiz, i, 34 records the following narration:
...It is narrated that he (i.e. the Prophet) - upon whom be peace - said in the last sermon that he delivered during his illness: "O people, I leave behind two precious things (thaqalayn) amongst you...: the Book of God - which is a rope between Him and you, whose one end is in His hand and whose other end is in your hands so act according to its muhkamat and believe in its mutashabihat; consider as lawful that which it regards as lawful and consider as forbidden that which it regards as unlawful - and my `Itrah and my Ahl alBayt, who are the second thaql. So don't outstrip them (fa la tasbiquhum ), for then you shall perish."
Unfortunately in the printed versions of it fa la tasbiquhum has been altered as fa la tasbi`uhum (a meaningless expression). This tradition has also been narrated by:
Abu Hayyan in his tafsir, alBahr almuhit, i, 12 (with identical wording, except that in a published version of it there is fa la tasubbuhum, i.e. so don't curse them, instead of fa la tasbiquhum);
Ibn Hajar, alSawa`iq almuhriqah, 75, 136;
Yahya ibn alHasan, Akhbar alMadinah with his isnad from Jabir, as cited in Yanabi` almawaddah, 40.
4. In the Prophet's Chamber During His Last Illness:
Ibn Abi Shaybah, as cited by Al`Isami in Simt alnujum al'awali, ii, 502, no. 136, has narrated the following tradition:
The Messenger of Allah (S) said during his last illness: "Soon I am going to pass away and I have extended to you my plea of excuse. Lo, verily I leave behind amongst you two precious things: the Book of Allah , the Almighty and the Glorious, and my kindred (`Itrah)." Then he took `Ali's hand and raised it, saying, "This `Ali is with the Qur'an and the Qur'an is with `Ali. The two will not separate until they return to me by the Pond. Then I will ask the two as to how they were treated after me."
Among the narrators of this tradition are:
alBazzaz, Musnad, as mentioned in Kashf al'astar, iii, 221, no. 2612;
Muhammad ibn Ja`far alRazzaz, from Umm Salamah (where she is explicit that the Prophet [S] made this pronouncement in his chamber which was filled by the Companions), as cited in Wasilat alma'al;
Al'Azhari, Tahdhib allughah, ix, 78;
alKhatib alKhwarazmi, Maqtal alHusayn (A), i, 164, from Ibn `Abbas;
Ibn Hajar, alSawa`iq almuhriqah, 89, from Umm Salamah.
The various narrations of Hadith alThaqalayn also indicate the occasion on which the Prophet (S) proclaimed it publicly. `Allamah `Abd al-`Aziz Tabataba'i, who has studied the various narrations of Hadith al-Thaqalayn as recorded by various traditionists mentions four occasions on which the Prophet (S) proclaimed it publicly. First of these is the occasion when the Prophet (S) proclaimed it during his last hajj at `Arafat. On this occasion, the Prophet (S) was accompanied by more than a hundred thousand Muslims. The second occasion relates to his proclamation at Ghadir Khumm, during the course of his return journey to Madinah. The third occasion relates to his proclamation in the Mosque of Madinah. The fourth one relates to his pronouncement of Hadith alThaqalayn in his chamber during his last illness. All these occasions lie within a period of ninety days and pertain to the Prophet's last days.
There are, however, many narrations of the hadith - in fact, most of them - which do not contain any clue about the time and place of its pronouncement. In the following are given instances of the narrations of Hadith alThaqalayn relating to each of these occasions, accompanied by the sources which record them.
1. At `Arafat
AlTirmidhi in his Sunan (v, 662, no. 3786) records the following tradition
....Jabir ibn `Abd Allah said: "I saw the Messenger of Allah - upon whom be God's peace and benedictions - in the course of his hajj pilgrimage on the day of `Arafah. The Prophet (S) was seated on his camel, alQaswa', and was delivering a sermon. I heard him say: 'O people, I am leaving among you that which if you hold on to you shall never go astray: the Book of Allah and my kindred, my household."
AlTirmidhi states that the same tradition has been narrated by Abu Dharr, Abu Sa`id, Zayd ibn Arqam and Hudhayfah ibn Usayd.
Among others who have recorded this tradition are:
alHafiz Ibn Abi Shaybah, as in Kanz al`ummal (1st ed.), i, 48;
al`Uqayli in alDu`afa' alKabir, ii, 250;
alHakim alTirmidhi, Nawadir al-'usul, 68, 50th asl;
alTabarani, alMu`jam alkabir, iii, 63, no. 2679;
alKhatib, alMuttafiq wa almuftariq, cf. Kanz al`ummal, i, 48 and Majma' alzawa'id, v, 195; ix, 163, x, 363, 268;
alBaghawi, al-Masabih, ii, 206;
Ibn al'Athir, Jami` al'usul, i, 277, no. 65;
al-Rafi`i, alTadwin, ii, 264 (in the biographical account of Ahmad ibn Mihran alQattan; this hadith has been deleted in the Indian print, but is present in the manuscripts of the book ! );
alMizzi, Tahdhib alkamal, x, 51, and Tuhfat al'ashraf, ii, 278, no. 2615;
alQadi alBaydawi, Tuhfat al'ashraf;
alKhwarazmi, Maqtal alHusayn (A), i, 144;
alKhatib alTabrizi, Mishkat almasabih, iii, 258;
Ibn Kathir, Tafsir (Bulaq edition, on the margin of Fath albayan), ix, 115;
al-Zarandi, Nazm aldurar alsimtayn, 232;
alMaqrizi, Ma`rifat ma yajib li Al alBayt alNabawi, 38.
2. At Ghadir Khumm:
AlNasa'i in his alSunan alkubra, 96, No. 79, records the following tradition in the chapter "Khasa'is `Ali":
AlNasa'i narrates from Muhammad ibn alMuthanna, he from Yahya ibn Hammad, from Abu 'Uwwanah, from Sulayman, from Habib ibn Abi Thabit, from Abu alTufayl, from Zayd ibn Arqam, who said, "When the Messenger of Allah (A) returned from the last hajj and came down at Ghadir Khumm....
"Then he declared: 'I am about to answer the call (of death). Verily, I have left two precious things (thaqalayn) among you, one of which is greater than the other: the Book of God and my `Itrah, my Ahl alBayt. So watch out how you treat them after me. For, indeed, they will never separate until they return to me by the side of the Pond.' Then he said, 'Verily, God is my master (mawlaya) and I am the wali of every believer.' Then he took `Ali's hand and declared, 'To whomever I am his wali, this one is also his wali. My God, befriend whoever befriends him and be hostile to whoever is hostile to him.'" Abu alTufayl says: "I said to Zayd, 'Did you hear it from the Prophet(S)?' He replied, 'There was no one in the caravan who did not see it with his eyes and hear it with his ears,'"
Khasa'is `Ali is part of alNasa'i's alSunan alkubra as shown by the 3rd volume of the MS in the king's collection in Morocco, written in 759/1358 folios 81-117. See also in this regard the introduction of alKhasa'is (Kuwait: Maktabat alMu`alla, 1406), ed. by Ahmad Mirayn Balushi. The editor states that this tradition is sahih and its transmitters are thiqah.
Among others who have recorded it in their books are:
Al-Bukhari, alTa'rikh alkabir, iii, 96;
Muslim, Sahih, bab fada'il `Ali, no. 2408;
Ahmad, Musnad, iii, 17, iv, 366;
`Abd ibn Humayd, Musnad, no. 265;
Ibn Sa`d, and
Abu Ya`la from Abu Sa`id, as mentioned in Jam` aljawami` and Kanz al`ummal;
Ishaq ibn Rahwayh, in his Sahih., as mentioned by Ibn Hajar in alMatalib al`aliyah, iv, 65, no. 1873, where he states that its isnad is sahih, and also by al-Busayri in Ithaf alsadah (MS in Topcopi Library, vol. 3, F.55b) who, too, considers the isnad as sahih;
Ibn Khuzaymah, Sahih, MS in Topcopi Library, F.240;
alDarimi, Sunan, ii, 310, no. 2319;
Abu Dawud, Sunan, as mentioned in Sibt ibn alJawzi, Tadhkirat khawass al'ummah, 322;
Abu 'Uwwanah, Musnad, as mentioned in alShaykhani, alSirat alsawi;
alBazzaz, from Umm Hani, as mentioned in Wasilat alma'al;
Ibn Abi 'Asim, Kitab alSunnah, 629, no. 1551, 630, no. 1555, 629, no. 1551;
alYa`qubi, Ta'rikh, ii, 112;
alBaladhuri, Ansab al'ashraf, 110, no. 48, the biographical account of `Ali (A);
alHafiz alHasan ibn Sufyan alNasawi, the author of Musnad, from Hudhayfah ibn Usayd, as mentioned by Abu Nu`aym, alHilyah, i, 355,
alFasawi, alMa`rifah wa alta'rikh, i, 536;
Ibn Jarir alTabari, from Hudhayfah ibn Usayd, Zayd ibn Arqam (with alNasa'i's wording as well as with the wording of Muslim), Abu Sa`id alKhudri, as cited in Jam` aljawami`, ii, 357, 395, Kanz al-`ummal, 12911, xiii, 36441, 36340, 37620, 37621, 36341, Jami` al-'ahadith, vii, 14523, 15112, 15122, 15113, iv, 7773, 8072, 8073;
alDulabi, alDhurriyyat altahirah, no. 228;
alHafiz alTahawi, Mushkil al 'athar, ii, 307, iv, 368;
alHakim alTirmidhi, Nawadir al-'usul, from Hudhayfah ibn Usayd;
alTabarani, alMu`jam alkabir, iii, 2679, 2681, 2683, 3052, v, 4969, 4970, 4971, 4986, 5026, 5028;
alHakim, alMustadrak `ala alSahihayn, iii, 109, 110 where he expressly states, as mentioned above, that the tradition is sahih in accordance with the criteria of alBukhari and Muslim; alDhahabi has confirmed his judgement;
Abu Nu`aym, Hilyat al'awliya', i, 355, ix, 64;
alBayhaqi, alSunan alkubra, ii, 148, vii, 30, x, 114;
alKhatib, Ta'rikh Baghdad, viii, 442;
Ibn alMaghazili, Manaqib Amir alMu'minin (A), 23;
Ibn `Asakir, Ta'rikh Dimashq, ii, 45, no. 547, the biographical account of `Ali (A), and v, 436 of Badran's edition in the biographical account of Zayd ibn Arqam;
alBaghawi, Masabih alSunnah, ii, 205 and Sharh alSunnah (MS in Topcopi Libary, vol. 2, F. 718), bab Manaqib Ahl alBayt;
Ibn al'Athir, Usd alghabah, iii, 92 in the biographical account of 'Amir ibn Layla, no. 2727;
Ibn Hajar, al'Isabah in the biographical account of 'Amir;
al-Mizzi, Tuhafat al'ashraf, iii, 203, no. 3688 from Muslim and alNasa'i;
alDiya' alMuqaddisi, alMukhtarah, as cited by alSamhudi and alSakhawi;
Ibn Taymiyyah, Minhaj alSunnah, iv, 85;
al-Dhahabi, Talkhis alMustadrak, iii, 109;
Ibn Kathir, alBidayah wa alnihayah, v, 209, vi, 199, from alNasa'i, where he quotes alNasa'i's statement that this narration is sahih;
alKhazin, Tafsir under verses 42:23 and 3:103;
alMulla, Wasilat almuta`abbidin, v, 199;
al-Haythami, Majma` alzawa'id, ix, 163 from Zayd, 164 from Hudhayfah.
3. In the Mosque of Madinah:
Ibn `Atiyyah in the introduction of his tafsir, alMuharrar alwajiz, i, 34 records the following narration:
...It is narrated that he (i.e. the Prophet) - upon whom be peace - said in the last sermon that he delivered during his illness: "O people, I leave behind two precious things (thaqalayn) amongst you...: the Book of God - which is a rope between Him and you, whose one end is in His hand and whose other end is in your hands so act according to its muhkamat and believe in its mutashabihat; consider as lawful that which it regards as lawful and consider as forbidden that which it regards as unlawful - and my `Itrah and my Ahl alBayt, who are the second thaql. So don't outstrip them (fa la tasbiquhum ), for then you shall perish."
Unfortunately in the printed versions of it fa la tasbiquhum has been altered as fa la tasbi`uhum (a meaningless expression). This tradition has also been narrated by:
Abu Hayyan in his tafsir, alBahr almuhit, i, 12 (with identical wording, except that in a published version of it there is fa la tasubbuhum, i.e. so don't curse them, instead of fa la tasbiquhum);
Ibn Hajar, alSawa`iq almuhriqah, 75, 136;
Yahya ibn alHasan, Akhbar alMadinah with his isnad from Jabir, as cited in Yanabi` almawaddah, 40.
4. In the Prophet's Chamber During His Last Illness:
Ibn Abi Shaybah, as cited by Al`Isami in Simt alnujum al'awali, ii, 502, no. 136, has narrated the following tradition:
The Messenger of Allah (S) said during his last illness: "Soon I am going to pass away and I have extended to you my plea of excuse. Lo, verily I leave behind amongst you two precious things: the Book of Allah , the Almighty and the Glorious, and my kindred (`Itrah)." Then he took `Ali's hand and raised it, saying, "This `Ali is with the Qur'an and the Qur'an is with `Ali. The two will not separate until they return to me by the Pond. Then I will ask the two as to how they were treated after me."
Among the narrators of this tradition are:
alBazzaz, Musnad, as mentioned in Kashf al'astar, iii, 221, no. 2612;
Muhammad ibn Ja`far alRazzaz, from Umm Salamah (where she is explicit that the Prophet [S] made this pronouncement in his chamber which was filled by the Companions), as cited in Wasilat alma'al;
Al'Azhari, Tahdhib allughah, ix, 78;
alKhatib alKhwarazmi, Maqtal alHusayn (A), i, 164, from Ibn `Abbas;
Ibn Hajar, alSawa`iq almuhriqah, 89, from Umm Salamah.
Some versions of "Thaqalayn Hadith"
(Source)
VERSION ONE:
أما بعد، ألا أيها الناس فإنّما أنا بشر يوشك أنْ يأتي رسول ربي فأجيب، وأنا تارك فيكم ثقلين: أولهما كتاب الله فيه الهدى والنور، فخذوا بكتاب الله واستمسكوا به» فحثّ على كتاب الله ورغّب فيه، ثم قال: «وأهل بيتي، أذكركم الله في أهل بيتي، أذكركم الله في أهل بيتي، أذكركم الله في أهل بيتي
O people, I am only a human being and I am about to respond to the messenger of my Lord [i.e. the call of death]. I am leaving behind Two Precious Things (Thaqalayn) among you. The first of the two is the Book of Allah. In it is guidance and light. So get hold of the Book of Allah and adhere to it." (The narrator, Zayd ibn al-Arqam said: Then he urged and motivated (us) regarding the Book of Allah . Then he said), "And my Ahl al-Bayt (family). I urge you to remember Allah regarding my Ahl al-Bayt. I urge you to remember Allah regarding my Ahl al-Bayt. I urge you to remember Allah regarding my Ahl al-Bayt
[Sahih Muslim, part 7, Kitab fada'il alSahabah [Maktabat wa Matba`at Muhammad `Ali Subayh wa Awladuhu: Cairo] pp. 122-123]
VERSION TWO:
إنّي تارك فيكم ما إنْ تمسكتم به لن تضلوا بعدي أحدهما أعظم من الآخر: كتاب الله حبل ممدود من السماء إلى الأرض، وعترتي أهل بيتي ولن يفترقا حتى يردا عليّ الحوض، فانظروا كيف تخلفوني فيهما
I am leaving behind among you that which if you firmly hold onto, you will never go astray. One of them is greater than the other: the Book of Allah, a rope stretching from the heavens to the earth, and my progeny, my Ahl al-Bayt. The two will never separate until they meet me at the Pond. Watch how you treat them after me.
[Sayyid Hasan Saqqaf has declared it sahih in his Sahih Sharh Aqidat al-Tahawi, p. 654 (published by Dar al-Imam al-Nawawi). Al-Albaani too has declared it sahih in his Sahih Jami' al-Saghir, Vol. 1, p. 482 (Maktaba al-Islami).]
VERSION THREE:
إني تارك فيكم خليفتين: كتاب الله حبل ممدود ما بين السماء والأرض أو ما بين السماء إلى الأرض وعترتي أهل بيتي وأنهما لن يفترقا حتى يردا عليّ الحوض
I am leaving behind among you two successors: the Book of Allah, a rope between the heaven and the earth and my progeny, my Ahl al-Bayt. The two will never separate until they meet me at the Pond.
[Hamza Ahmad Zayn in his authentication of al-Musnad (Vol. 16, p. 28, Dar al-Hadith, Cairo) declares its chain hasan. Al-Haythami in his Majma' al-Zawaid (Vol. 9, p. 162, Dar al-Kitab al-Alamiya) declares its chain good. Al-Albaani on his own declares it sahih in his Sahih Jami' al-Saghir, Vol. 1, p. 482 (Maktab al-Islami).]
VERSION FOUR:
إنّي تركت فيكم خليفتين كتاب الله وأهل بيتي وأنّهما لم يفترقا حتى يردا عليّ الحوض
I am leaving behind among you two successors: the Book of Allah and my Ahl al-Bayt. The two will never separate until they meet me at the Pond.
[Al-Haythami has recorded it in his Majma' al-Zawaid (Vol. 1, p. 170, Dar al-Kitab al-Alamiya) and declared: Tabarani has recorded it and its narrators are thuqah.]
إني تارك فيكم خليفتين كتاب الله وأهل بيتي وأنهما لن يفترقا حتى يردا علي الحوض جميعاً
I am leaving behind among you two successors: the Book of Allah and the Ahl al-Bayt. The two will never separate until they meet me at the Pond.
[The authenticator of Musnad Ahmad (Vol. 16, p. 50, Dar al-Hadith Cairo), Hamza Ahmad Zayn says: "Its chain is hasan".]
VERSION FIVE:
كأني قد دعيت فأجبت إني قد تركت فيكم الثقلين أحدهما أكبر من الآخر كتاب الله وعترتي أهل بيتي فانظروا كيف تخلفوني فيهما فإنهما لن يتفرقا حتى يردا عليّ الحوض، ثم قال: إن الله مولاي وأنا ولي كل مؤمن ثم أخذ بيد علي فقال: من كنت وليّه فهذا وليّه، اللهم وال من والاه وعاد من عاداه
It is like I have been called and I will respond. I have left Two Weight Things behind among you. One of them is greater than the other: the Book of Allah and my progeny, my Ahl al-Bayt. Watch how you treat them after me, for the two shall never separate until they meet me at the Pond. (Then he said) Allah is my Master, and I am the master of all believers. (Then he held Ali's hand and said) Whosoever I am his master, this (Ali) is his master. O Allah, love whoever loves him and be hostile to whoever is hostile to him.
[Al-Hakim has recorded the hadith in his al-Mustadrak (Vol. 3, p. 109, Dar al-Marfat) and said: This hadith is sahih on the conditions of the two Sheikhs though they have not recorded it in full. Ibn Kathir too has recorded it in his al-Bidayah wa al-Nihayah (Vol. 5, p. 228, Mu'sassat tarikh al-Arabi) and said: Our Sheikh Abu Abdullah al-Dhahabi said: The hadith is sahih.]
VERSION SIX:
فمن كان الله ورسوله مولاه فإن هذا مولاه وقد تركت فيكم ما إنْ اخذتم به لن تضلوا كتاب الله سببه بيده وسببه بأيديكم وأهل بيتي
And whosoever Allah and His Messenger are his Master, then certainly this one (Ali) is his master. I have left among you what, if you hold firmly, you will never go astray: the Book of Allah, one end is in His Hand while the other end is in your hands, andmy Ahl al-Bayt.
[Busayri said: Ishaq has narrated it from a sahih chain (Itihaf al-Khaerati al-Mahr, Vol. 9, page 279, No. 8974, Maktaba al-Rushd, Riyadh). Ibn hajar al-Asqalani too in his Matalib al-Aliya (Vol. 4, p. 65, No. 3972, Dar al-Ma'rfat) states: This is a sahih chain. The authenticator of Al-Sakhawi's al-Istijlab (Vol. 1, p. 357, Dar al-Bashaira al-Islamiyyah), Khalid ibn Ahmad Samee says: The chain is sahih.]
VERSION ONE:
أما بعد، ألا أيها الناس فإنّما أنا بشر يوشك أنْ يأتي رسول ربي فأجيب، وأنا تارك فيكم ثقلين: أولهما كتاب الله فيه الهدى والنور، فخذوا بكتاب الله واستمسكوا به» فحثّ على كتاب الله ورغّب فيه، ثم قال: «وأهل بيتي، أذكركم الله في أهل بيتي، أذكركم الله في أهل بيتي، أذكركم الله في أهل بيتي
O people, I am only a human being and I am about to respond to the messenger of my Lord [i.e. the call of death]. I am leaving behind Two Precious Things (Thaqalayn) among you. The first of the two is the Book of Allah. In it is guidance and light. So get hold of the Book of Allah and adhere to it." (The narrator, Zayd ibn al-Arqam said: Then he urged and motivated (us) regarding the Book of Allah . Then he said), "And my Ahl al-Bayt (family). I urge you to remember Allah regarding my Ahl al-Bayt. I urge you to remember Allah regarding my Ahl al-Bayt. I urge you to remember Allah regarding my Ahl al-Bayt
[Sahih Muslim, part 7, Kitab fada'il alSahabah [Maktabat wa Matba`at Muhammad `Ali Subayh wa Awladuhu: Cairo] pp. 122-123]
VERSION TWO:
إنّي تارك فيكم ما إنْ تمسكتم به لن تضلوا بعدي أحدهما أعظم من الآخر: كتاب الله حبل ممدود من السماء إلى الأرض، وعترتي أهل بيتي ولن يفترقا حتى يردا عليّ الحوض، فانظروا كيف تخلفوني فيهما
I am leaving behind among you that which if you firmly hold onto, you will never go astray. One of them is greater than the other: the Book of Allah, a rope stretching from the heavens to the earth, and my progeny, my Ahl al-Bayt. The two will never separate until they meet me at the Pond. Watch how you treat them after me.
[Sayyid Hasan Saqqaf has declared it sahih in his Sahih Sharh Aqidat al-Tahawi, p. 654 (published by Dar al-Imam al-Nawawi). Al-Albaani too has declared it sahih in his Sahih Jami' al-Saghir, Vol. 1, p. 482 (Maktaba al-Islami).]
VERSION THREE:
إني تارك فيكم خليفتين: كتاب الله حبل ممدود ما بين السماء والأرض أو ما بين السماء إلى الأرض وعترتي أهل بيتي وأنهما لن يفترقا حتى يردا عليّ الحوض
I am leaving behind among you two successors: the Book of Allah, a rope between the heaven and the earth and my progeny, my Ahl al-Bayt. The two will never separate until they meet me at the Pond.
[Hamza Ahmad Zayn in his authentication of al-Musnad (Vol. 16, p. 28, Dar al-Hadith, Cairo) declares its chain hasan. Al-Haythami in his Majma' al-Zawaid (Vol. 9, p. 162, Dar al-Kitab al-Alamiya) declares its chain good. Al-Albaani on his own declares it sahih in his Sahih Jami' al-Saghir, Vol. 1, p. 482 (Maktab al-Islami).]
VERSION FOUR:
إنّي تركت فيكم خليفتين كتاب الله وأهل بيتي وأنّهما لم يفترقا حتى يردا عليّ الحوض
I am leaving behind among you two successors: the Book of Allah and my Ahl al-Bayt. The two will never separate until they meet me at the Pond.
[Al-Haythami has recorded it in his Majma' al-Zawaid (Vol. 1, p. 170, Dar al-Kitab al-Alamiya) and declared: Tabarani has recorded it and its narrators are thuqah.]
إني تارك فيكم خليفتين كتاب الله وأهل بيتي وأنهما لن يفترقا حتى يردا علي الحوض جميعاً
I am leaving behind among you two successors: the Book of Allah and the Ahl al-Bayt. The two will never separate until they meet me at the Pond.
[The authenticator of Musnad Ahmad (Vol. 16, p. 50, Dar al-Hadith Cairo), Hamza Ahmad Zayn says: "Its chain is hasan".]
VERSION FIVE:
كأني قد دعيت فأجبت إني قد تركت فيكم الثقلين أحدهما أكبر من الآخر كتاب الله وعترتي أهل بيتي فانظروا كيف تخلفوني فيهما فإنهما لن يتفرقا حتى يردا عليّ الحوض، ثم قال: إن الله مولاي وأنا ولي كل مؤمن ثم أخذ بيد علي فقال: من كنت وليّه فهذا وليّه، اللهم وال من والاه وعاد من عاداه
It is like I have been called and I will respond. I have left Two Weight Things behind among you. One of them is greater than the other: the Book of Allah and my progeny, my Ahl al-Bayt. Watch how you treat them after me, for the two shall never separate until they meet me at the Pond. (Then he said) Allah is my Master, and I am the master of all believers. (Then he held Ali's hand and said) Whosoever I am his master, this (Ali) is his master. O Allah, love whoever loves him and be hostile to whoever is hostile to him.
[Al-Hakim has recorded the hadith in his al-Mustadrak (Vol. 3, p. 109, Dar al-Marfat) and said: This hadith is sahih on the conditions of the two Sheikhs though they have not recorded it in full. Ibn Kathir too has recorded it in his al-Bidayah wa al-Nihayah (Vol. 5, p. 228, Mu'sassat tarikh al-Arabi) and said: Our Sheikh Abu Abdullah al-Dhahabi said: The hadith is sahih.]
VERSION SIX:
فمن كان الله ورسوله مولاه فإن هذا مولاه وقد تركت فيكم ما إنْ اخذتم به لن تضلوا كتاب الله سببه بيده وسببه بأيديكم وأهل بيتي
And whosoever Allah and His Messenger are his Master, then certainly this one (Ali) is his master. I have left among you what, if you hold firmly, you will never go astray: the Book of Allah, one end is in His Hand while the other end is in your hands, andmy Ahl al-Bayt.
[Busayri said: Ishaq has narrated it from a sahih chain (Itihaf al-Khaerati al-Mahr, Vol. 9, page 279, No. 8974, Maktaba al-Rushd, Riyadh). Ibn hajar al-Asqalani too in his Matalib al-Aliya (Vol. 4, p. 65, No. 3972, Dar al-Ma'rfat) states: This is a sahih chain. The authenticator of Al-Sakhawi's al-Istijlab (Vol. 1, p. 357, Dar al-Bashaira al-Islamiyyah), Khalid ibn Ahmad Samee says: The chain is sahih.]
2009-10-26
Narrators of "Thaqalayn Hadith" [Arabic]
Some Sunni scholars who narrated the "Thaqalayn Hadith" in their books:
القرن الثاني
1 - سعيدبن مسروق الثوري سنة 126
2 - الركين بن الربيع بن عميلة الفزاري - أبوالربيع الكوفي سنة 131
3 - ابوحيان بن سعيد بن حيان التيمي الكوفي سنة 145
4 - عبد الملك بن أبى سليمان ميسرة العرزمي سنة 145
5 - سليمان بن مهران الاسدي الكاهلي المعروف بالاعمش سنة 147
6 - محمد بن اسحاق بن يسار المدني سنة 151
7 - اسرائيل بن يونس السبيعي أبويوسف الكوفي سنة 160
8 - عبد الرحمن بن عبد الله بن عتبة بن مسعود الكوفي المسعودي سنة 160
9 - محمد بن طلحة بن مصرف اليامي الكوفي سنة 167
10 - أبوعوانة وضاح بن عبد الله اليشكري الواسطي البزاز سنة 175
11 - شريك بن عبد الله القاضي سنة 177
12 - حسان بن ابراهيم بن عبد الله الكرماني سنة 176
13 - جرير بن عبد الحميد بن قرط الضبي الكوفي سنة 188
14 - أبوبشر اسماعيل بن ابراهيم بن مقسم الاسدي البصرى المعروف بابن علية سنة 193
15 - أبو عبد الرحمن محمد بن فضيل بن غزوان الصبي الكوفي سنة 194
16 - عبد الله بن نمير الهمداني سنة 199
القرن الثالث
17 - محمد بن عبد الله أبوأحمد الزبيري الحبال سنة 203
18 - أبوعامر عبد الملك بن عمرو العقدي سنة 204
19 - الاسود بن عامر بن شاذان الشامي سنة 208
20 - يحيى بن حماد بن أبى زياد الشيباني سنة 215
21 - أبوجعفر محمد بن حبيب الهاشمي البغدادي سنة 225
22 - أبو عبد الله محمد بن سعد الزهري البصري سنة 230
23 - أبومحمد خلف بن سالم المخرمي المهلبي ، مولاهم السندي سنة 231
24 - زهير بن حرب بن شداد أبوخثيمة النسائي سنة 234
25 - أبوالفضل شجاع بن مخلد الفلاس البغوي سنة 235
26 - أبوبكر عبد الله بن محمد المعروف بابن أبي شيبة سنة 235
27 - محمد بن بكار بن الريان الهاشمي سنة 238
28 - أبويعقوب اسحاق بن ابراهيم بن مخلد بن ابراهيم بن مطر الحنظلي المعروف بابن راهويه سنة 238
29 - أبومحمد وهبان بن بقية بن عثمان الواسطي سنة 239
30 - أحمد بن محمد بن حنبل الشيباني سنة 241
31 - نصر بن عبد الرحمن بن بكار الناجي الكوفي الوشاء سنة 248
32 - أبومحمد عبد بن حميد الكسي سنة 249
33 - عباد بن يعقوب الرواجني الاسدي سنة 250
34 - نصر بن علي بن نصر بن علي الجهضمي سنة 250
35 - محمد بن المثنى أبوموسى العنزي سنة 252
36 - أبومحمد عبد الله بن عبد الرحمن بن بهرام الدارمي السمرقندي سنة 255
37 - علي بن المنذر الطريقي الكوفي سنة 256
38 - مسلم بن الحجاج القشيري النيسابوري سنة 261
39 - أبو عبد الله محمد بن يزيد بن ماجة القزويني سنة 273
40 - أبوداود سليمان بن اشعث السجستاني سنة 275
41 - أبوقلابة عبد الملك بن محمد الرقاشي البصري سنة 276
42 - أبوبكر محمد بن أحمد بن أبي العوام بن يزيد بن دينار الرياحي التميمي سنة 276
43 - أبوعيسى محمد بن عيسى بن سورة الترمذي سنة 279
44 - أبوبكر عبد الله بن محمد بن عبيد بن سفيان بن قيس الاموي البغدادي المعروف بابن أبي الدنيا سنة 281
45 - أبو عبد الله محمد بن علي الحكيم الترمذي سنة 285
46 - أبوبكر أحمد بن عمرو بن أبى عاصم النبيل المعروف بابن أبي عاصم الشيباني سنة 287
47 - أبو عبد الرحمن عبد الله بن أحمد بن حنبل الشيباني سنة 290
48 - أبوالعباس أحمد بن يحيى الشيباني البغدادي المعروف بثعلب سنة 291
49 - أبوبكر أحمد بن عمر بن عبد الخالق البزار سنة 292
50 - أبونصر أحمد بن سهل الفقيه القباني سنة 292
القرن الرابع
51 - أبو عبد الرحمن أحمد بن شعيب بن علي النسائي سنة 303
52 - أبويعلى أحمد بن علي بن المثنى بن يحيى التميمي الموصلي سنة 307
53 - أبوجعفر محمد بن جرير الطبري سنة 310
54 - أبوبشر محمد بن أحمد الدولابي سنة 310
55 - أبوبكر محمد بن اسحاق بن خزيمة النيسابوري سنة 311
56 - أبوبكر محمد بن محمد بن سليمان بن الحارث الباغندي الواسطي البغدادي سنة 312
57 - أبوعوانة يعقوب بن اسحاق بن ابراهيم بن زيد النيسابوري ثم الاسفرائني سنة 316
58 - أبوالقاسم عبد الله بن محمد بن عبد العزيز البغوي سنة 317
59 - أبوعمر أحمد بن محمد بن عبد ربه القرطبي سنة 328
60 - أبوبكر محمد بن القاسم بن محمد بن بشار المعروف بابن الانباري سنة 328
61 - أبو عبد الله حسين بن اسماعيل بن محمد الضبي المحاملي سنة 330
62 - أبوالعباس أحمد بن محمد بن سعيد المعروف بابن عقدة سنة 332
63 - أبومحمد دعلج بن أحمد بن دعلج السجزي المعدل سنة 351
64 - أبوبكر محمد بن عمر بن مسلم التميمي المعروف بابن الجعابي سنة 355
65 - أبوالقاسم سليمان بن أحمد الطبراني سنة 360
66 - أبوبكر أحمد بن جعفر بن حمدان بن مالك بن شبيب القطيعي سنة 368
67 - أبومنصور محمد بن أحمد بن طلحة الازهري اللغوي سنة 370
68 - أبوالحسين محمد بن المظفر بن موسى بن عيسى البغدادي سنة 379
69 - أبوالحسن علي بن عمر بن أحمد الدار قطني سنة 385
70 - أبوطاهر محمد بن عبد الرحمن المخلص الذهبي سنة 393
71 - أبومحمد سليمان بن داود البغدادي
القرن الخامس
72 - أبو عبد الله محمد بن عبد الله الحاكم النيسابوري سنة 405
73 - أبوسعد عبد الملك بن محمد الواعظ النيسابوري الخركوشي سنة 407
74 - أبواسحاق أحمد بن محمد بن ابراهيم الثعلبي سنة 427
75 - أبونعيم أحمد بن عبد الله الاصفهاني سنة 430
76 - أبونصر محمد بن عبد الجبار العتبي
77 - أبوبكر أحمد بن الحسين بن علي البيهقي سنة 458
78 - أبوغالب محمد بن أحمد بن سهل النحوي المعروف بابن بشران سنة 462
79 - أبوعمر يوسف بن عبد الله المعروف بابن عبد البر النمري القرطبي سنة 463
80 - أبوبكر أحمد بن علي بن ثابت الخطيب البغدادي سنة 463
81 - أبومحمد حسن بن أحمد بن موسى الغندجاني سنة 467
82 - أبوالحسن علي بن محمد بن الطيب الجلابي المعروف بابن المغازلي سنة 483
83 - أبو عبد الله محمد بن فتوح بن عبد الله بن حميد بن يصل الازدي الحميدي سنة 488
84 - أبوالمظفر منصور بن محمد السمعاني سنة 489
القرن السادس
85 - أبوعلي اسماعيل بن أحمد بن الحسين البيهقي سنة 507
86 - أبوالفضل محمد بن طاهر بن علي الشيباني المقدسي المعروف بابن القيسراني سنة 507
87 - أبوشجاع شيرويه بن شهردار بن شيرويه بن فنا خسرو الديلمي الهمداني سنة 509
88 - أبومحمد حسين بن مسعود الفراء البغوي المعروف عندهم بمحبي السنة سنة 516
89 - أبوالحسين رزين بن معاوية العبدري سنة 535
90 - أبوالبركات عبد الوهاب بن المبارك بن أحمد الانماطي البغدادي سنة 538
91 - القاضي أبوالفضل عياض بن موسى اليحصبي سنة 544
92 - أبومحمد أحمد بن محمد بن علي العاصمي
93 - أبو المؤيد موفق بن أحمد المكي المعروف بأخطب خوارزم سنة 568
94 - أبوالقاسم علي بن الحسين بن هبة الله المعروف بابن عساكر سنة 571
95 - محمد بن عمر بن أحمد بن عمر الاصبهاني المعروف بأبي موسى المديني سنة 581
96 - أبو عبد الله محمد بن مسلم بن أبي الفوارس الرازي
97 - سراج الدين أبومحمد علي بن عثمان بن محمد الاوشي الفرغاني الحنفي سنة 596
القرن السابع
98 - أبوالفتح أسعد بن محمود بن خلف العجلي الاصفهاني سنة 600
99 - المبارك بن محمد بن محمد بن عبد الكريم المعروف بابن الاثير الجزري سنة 606
100 - فخرالدين محمد بن عمر الرازي سنة 606
101 - أبومحمد عبد العزيز بن الاخضر الجنابذي البغدادي سنة 611
102 - أبوالحسن علي بن محمد بن عبد الكريم المعروف بابن الاثير سنة 630
103 - ضياء الدين محمد بن عبد الواحد المقدسي الحنبلي سنة 643
104 - أبو عبد الله محمد بن محمود بن الحسن بن هبة الله المعروف بابن النجار سنة 642
105 - رضي الدين حسن بن محمد الصغاني سنة 650
106 - أبوسالم محمد بن طلحة القرشي النصيبي الشافعي سنة 652
107 - شمس الدين أبوالمظفر يوسف بن قزغلي سبط ابن الجوزي سنة 654 .
108 - أبو عبد الله محمد بن يوسف بن محمد الكنجي الشافعي سنة 658 .
109 - أبوالفتح محمد بن محمد بن أبى بكر الابيوردى الشافعي سنة 667 .
110 - أبوزكريا يحيى بن شرف النووي سنة 676 .
111 - محب الدين أبوالعباس أحمد بن عبد الله الطبري المكي الشافعي سنة 694 .
112 - سعيد الدين محمد بن أحمد الفرغاني سنة 699 .
113 - نظام الدين حسن بن محمد بن حسين القمي النيسابوري المعروف بالنظام الاعرج .
القرن الثامن
114 - جمال الدين أبوالفضل محمد بن مكرم الانصاري الافريقي المصري سنة 711 .
115 - صدر الدين أبوالمجامع ابراهيم بن محمد بن المؤيد الحموئي سنة 722 .
116 - نجم الدين ابوالعباس أحمد بن محمد بن مكي بن ياسين القمولي سنة 727 .
117 - علاء الدين علي بن محمد بن ابراهيم البغدادي المعروف بالخازن سنة 741 .
118 - فخر الدين الهانسوي .
119 - ولي الدين أبو عبد الله محمد بن عبد الله الخطيب .
120 - أبوالحجاج يوسف بن عبد الرحمن بن يوسف المزي سنة 742 .
121 - حسن بن محمد الطيبي سنة 743 .
122 - شمس الدين محمد بن المظفر الشاهرودي الخلخالي سنة 745 .
123 - شمس الدين أبو عبد الله محمد بن أحمد الذهبي سنة 748 .
124 - جمال الدين محمد بن يوسف بن الحسن الزرندي المدني الانصاري بضع و 750 .
125 - سعيد الدين محمد بن مسعود بن محمد الكازروني سنة 758 .
126 - اسماعيل بن كثير بن ضوء القرشي الدمشقي سنة 774 .
127 - السيد علي بن شهاب الدين الهمداني سنة 786 .
128 - السيد محمد الطالقاني .
129 - سعد الدين مسعود بن عمر التفتازاني سنة 791 .
130 - حسام الدين أبو عبد الله حميد بن أحمد المحلي .
القرن التاسع
131 - نور الدين علي بن أبي بكر بن سليمان الهيثمي سنة 807 .
132 - مجد الدين محمد بن يعقوب الفيروز آبادي الشيرازي سنة 817 .
132 - محمد بن محمود الحافظي البخاري النقشبندي المعروف بخواجه پارسا سنة 822 .
134 - ملك العلماء شهاب الدين بن شمس الدين الزاولي الدولت آبادي سنة 849 .
135 - نور الدين علي بن محمد المعروف بابن الصباغ المالكي سنة 855 .
القرن العاشر
136 - أبوالخير محمد بن عبد الرحمن السخاوي سنة 902 .
137 - حسين بن علي الكاشفي سنة 910 .
137 - جلال الدين عبد الرحمن بن أبي بكر السيوطي سنة 911 .
139 - نور الدين علي بن عبد الله السمهودي سنة 911 .
140 - الفضل بن روز بهان الخنجي الشيرازي .
141 - شهاب الدين أحمد بن محمد القسطلاني الشافعي سنة 923 .
142 - شمس الدين محمد العلقمي سنة 929 .
143 - عبد الوهاب بن محمد بن رفيع الدين البخاري سنة 932 .
144 - شمس الدين محمد بن يوسف الدمشقي الصالحي سنة 942 .
145 - محمد بن أحمد الشربيني الخطيب سنة 968 .
146 - شهاب الدين أحمد بن محمد بن علي بن حجر الهيتمي المكي سنة 973 .
147 - علي بن حسام الدين المتقي سنة 975 .
148 - محمد طاهر الفتني الكجراتي سنة 986 .
149 - عباس بن معين الدين الشهير بميرزا مخدوم الجرجاني ثم الشيرازي سنة 988 .
150 - الشيخ ابن عبد الله بن شيخ عبد الله العيدروس اليمني سنة 990 .
151 - كمال الدين بن فخر الدين الجهرمي .
152 - محمد بن أحمد بن مصطفى بن ابراهيم الصوفي المدعو ببدر الدين الرومي .
153 - عطاء الله بن فضل الله الشيرازي المعروف بجمال الدين المحدث سنة 1000 .
القرن الحادى عشر
154 - علي بن السلطان محمد الهروي المعروف بعلي القاري سنة 1013 .
155 - عبد الرؤف بن تاج العارفين المناوي سنة 1031 .
156 - الملا يعقوب البنباني اللاهوري .
157 - نور الدين علي بن ابراهيم بن علي الحلبي الشافعي سنة 1033 .
158 - أحمد بن الفضل بن محمد باكثير المكي سنة 1037 .
159 - محمود بن محمد بن علي الشيخاني القادري المدني .
160 - السيد محمد بن السيد جلال ماه عالم البخاري .
161 - الشيخ عبد الحق الدهلوي سنة 1052 .
162 - شهاب الدين أحمد بن محمد بن عمر الخفاجي المصري الحنفي سنة 1069 .
163 - علي بن أحمد بن محمد بن ابراهيم العزيزي البولاقي الشافعي سنة 1070 .
القرن الثاني عشر
164 - صالح بن مهدي بن علي المقبلي الصنعاني سنة 1108 .
165 - أحمد أفندي الشهير بالمنجم باشي سنة 1113 .
166 - محمد بن عبد الباقي بن يوسف الازهري الزرقاني المالكي سنة 1122 .
167 - حسام الدين بن محمد بايزيد بن بديع الدين السهارنپوري .
168 - الميرزا محمد بن معتمد خان الحارثي البدخشي .
169 - رضي الدين بن محمد بن علي بن حيدر الحسيني الشامي الشافعي سنة 1142 .
170 - محمد صدر العالم .
171 - ولي الله بن عبد الرحيم الدهلوي سنة 1176 .
172 - محمد معين بن محمد أمين السندي .
173 - محمد بن اسماعيل الامير اليماني الصنعاني سنة 1182 .
174 - محمد بن علي الصبان .
175 - أبوالفيض محب الدين محمد مرتضى الواسطي الزبيدي الحنفي .
176 - أحمد بن عبد القادر بن بكر العجيلي الشافعي سنة 1182 .
القرن الثالث عشر
177 - محمد مبين بن محب الله اللكهنوي سنة 1220 .
178 - محمد اكرام الدين بن محمد نظام الدين بن محب الحق الدهلوي .
179 - جمال الدين أبو عبد الله محمد بن عبدالعلي المعروف بميرزا حسن علي المحدث اللكهنوي .
180 - عبد الرحيم بن عبد الكريم الصفي پوري .
181 - ولي الله بن حبيب الله اللكهنوي سنة 1270 .
182 - رشيد الدين خان الدهلوي .
183 - عاشق عليخان اللكهنوي .
184 - الشيخ حسن العدوي الحمزاوي .
185 - الشيخ سليمان بن ابراهيم المعروف بخواجه كالان الحسيني البلخي القندوزي .
186 - المولوي صديق حسن خان القنوچى .
187 - المولوي حسن الزمان .
1 - سعيدبن مسروق الثوري سنة 126
2 - الركين بن الربيع بن عميلة الفزاري - أبوالربيع الكوفي سنة 131
3 - ابوحيان بن سعيد بن حيان التيمي الكوفي سنة 145
4 - عبد الملك بن أبى سليمان ميسرة العرزمي سنة 145
5 - سليمان بن مهران الاسدي الكاهلي المعروف بالاعمش سنة 147
6 - محمد بن اسحاق بن يسار المدني سنة 151
7 - اسرائيل بن يونس السبيعي أبويوسف الكوفي سنة 160
8 - عبد الرحمن بن عبد الله بن عتبة بن مسعود الكوفي المسعودي سنة 160
9 - محمد بن طلحة بن مصرف اليامي الكوفي سنة 167
10 - أبوعوانة وضاح بن عبد الله اليشكري الواسطي البزاز سنة 175
11 - شريك بن عبد الله القاضي سنة 177
12 - حسان بن ابراهيم بن عبد الله الكرماني سنة 176
13 - جرير بن عبد الحميد بن قرط الضبي الكوفي سنة 188
14 - أبوبشر اسماعيل بن ابراهيم بن مقسم الاسدي البصرى المعروف بابن علية سنة 193
15 - أبو عبد الرحمن محمد بن فضيل بن غزوان الصبي الكوفي سنة 194
16 - عبد الله بن نمير الهمداني سنة 199
القرن الثالث
17 - محمد بن عبد الله أبوأحمد الزبيري الحبال سنة 203
18 - أبوعامر عبد الملك بن عمرو العقدي سنة 204
19 - الاسود بن عامر بن شاذان الشامي سنة 208
20 - يحيى بن حماد بن أبى زياد الشيباني سنة 215
21 - أبوجعفر محمد بن حبيب الهاشمي البغدادي سنة 225
22 - أبو عبد الله محمد بن سعد الزهري البصري سنة 230
23 - أبومحمد خلف بن سالم المخرمي المهلبي ، مولاهم السندي سنة 231
24 - زهير بن حرب بن شداد أبوخثيمة النسائي سنة 234
25 - أبوالفضل شجاع بن مخلد الفلاس البغوي سنة 235
26 - أبوبكر عبد الله بن محمد المعروف بابن أبي شيبة سنة 235
27 - محمد بن بكار بن الريان الهاشمي سنة 238
28 - أبويعقوب اسحاق بن ابراهيم بن مخلد بن ابراهيم بن مطر الحنظلي المعروف بابن راهويه سنة 238
29 - أبومحمد وهبان بن بقية بن عثمان الواسطي سنة 239
30 - أحمد بن محمد بن حنبل الشيباني سنة 241
31 - نصر بن عبد الرحمن بن بكار الناجي الكوفي الوشاء سنة 248
32 - أبومحمد عبد بن حميد الكسي سنة 249
33 - عباد بن يعقوب الرواجني الاسدي سنة 250
34 - نصر بن علي بن نصر بن علي الجهضمي سنة 250
35 - محمد بن المثنى أبوموسى العنزي سنة 252
36 - أبومحمد عبد الله بن عبد الرحمن بن بهرام الدارمي السمرقندي سنة 255
37 - علي بن المنذر الطريقي الكوفي سنة 256
38 - مسلم بن الحجاج القشيري النيسابوري سنة 261
39 - أبو عبد الله محمد بن يزيد بن ماجة القزويني سنة 273
40 - أبوداود سليمان بن اشعث السجستاني سنة 275
41 - أبوقلابة عبد الملك بن محمد الرقاشي البصري سنة 276
42 - أبوبكر محمد بن أحمد بن أبي العوام بن يزيد بن دينار الرياحي التميمي سنة 276
43 - أبوعيسى محمد بن عيسى بن سورة الترمذي سنة 279
44 - أبوبكر عبد الله بن محمد بن عبيد بن سفيان بن قيس الاموي البغدادي المعروف بابن أبي الدنيا سنة 281
45 - أبو عبد الله محمد بن علي الحكيم الترمذي سنة 285
46 - أبوبكر أحمد بن عمرو بن أبى عاصم النبيل المعروف بابن أبي عاصم الشيباني سنة 287
47 - أبو عبد الرحمن عبد الله بن أحمد بن حنبل الشيباني سنة 290
48 - أبوالعباس أحمد بن يحيى الشيباني البغدادي المعروف بثعلب سنة 291
49 - أبوبكر أحمد بن عمر بن عبد الخالق البزار سنة 292
50 - أبونصر أحمد بن سهل الفقيه القباني سنة 292
القرن الرابع
51 - أبو عبد الرحمن أحمد بن شعيب بن علي النسائي سنة 303
52 - أبويعلى أحمد بن علي بن المثنى بن يحيى التميمي الموصلي سنة 307
53 - أبوجعفر محمد بن جرير الطبري سنة 310
54 - أبوبشر محمد بن أحمد الدولابي سنة 310
55 - أبوبكر محمد بن اسحاق بن خزيمة النيسابوري سنة 311
56 - أبوبكر محمد بن محمد بن سليمان بن الحارث الباغندي الواسطي البغدادي سنة 312
57 - أبوعوانة يعقوب بن اسحاق بن ابراهيم بن زيد النيسابوري ثم الاسفرائني سنة 316
58 - أبوالقاسم عبد الله بن محمد بن عبد العزيز البغوي سنة 317
59 - أبوعمر أحمد بن محمد بن عبد ربه القرطبي سنة 328
60 - أبوبكر محمد بن القاسم بن محمد بن بشار المعروف بابن الانباري سنة 328
61 - أبو عبد الله حسين بن اسماعيل بن محمد الضبي المحاملي سنة 330
62 - أبوالعباس أحمد بن محمد بن سعيد المعروف بابن عقدة سنة 332
63 - أبومحمد دعلج بن أحمد بن دعلج السجزي المعدل سنة 351
64 - أبوبكر محمد بن عمر بن مسلم التميمي المعروف بابن الجعابي سنة 355
65 - أبوالقاسم سليمان بن أحمد الطبراني سنة 360
66 - أبوبكر أحمد بن جعفر بن حمدان بن مالك بن شبيب القطيعي سنة 368
67 - أبومنصور محمد بن أحمد بن طلحة الازهري اللغوي سنة 370
68 - أبوالحسين محمد بن المظفر بن موسى بن عيسى البغدادي سنة 379
69 - أبوالحسن علي بن عمر بن أحمد الدار قطني سنة 385
70 - أبوطاهر محمد بن عبد الرحمن المخلص الذهبي سنة 393
71 - أبومحمد سليمان بن داود البغدادي
القرن الخامس
72 - أبو عبد الله محمد بن عبد الله الحاكم النيسابوري سنة 405
73 - أبوسعد عبد الملك بن محمد الواعظ النيسابوري الخركوشي سنة 407
74 - أبواسحاق أحمد بن محمد بن ابراهيم الثعلبي سنة 427
75 - أبونعيم أحمد بن عبد الله الاصفهاني سنة 430
76 - أبونصر محمد بن عبد الجبار العتبي
77 - أبوبكر أحمد بن الحسين بن علي البيهقي سنة 458
78 - أبوغالب محمد بن أحمد بن سهل النحوي المعروف بابن بشران سنة 462
79 - أبوعمر يوسف بن عبد الله المعروف بابن عبد البر النمري القرطبي سنة 463
80 - أبوبكر أحمد بن علي بن ثابت الخطيب البغدادي سنة 463
81 - أبومحمد حسن بن أحمد بن موسى الغندجاني سنة 467
82 - أبوالحسن علي بن محمد بن الطيب الجلابي المعروف بابن المغازلي سنة 483
83 - أبو عبد الله محمد بن فتوح بن عبد الله بن حميد بن يصل الازدي الحميدي سنة 488
84 - أبوالمظفر منصور بن محمد السمعاني سنة 489
القرن السادس
85 - أبوعلي اسماعيل بن أحمد بن الحسين البيهقي سنة 507
86 - أبوالفضل محمد بن طاهر بن علي الشيباني المقدسي المعروف بابن القيسراني سنة 507
87 - أبوشجاع شيرويه بن شهردار بن شيرويه بن فنا خسرو الديلمي الهمداني سنة 509
88 - أبومحمد حسين بن مسعود الفراء البغوي المعروف عندهم بمحبي السنة سنة 516
89 - أبوالحسين رزين بن معاوية العبدري سنة 535
90 - أبوالبركات عبد الوهاب بن المبارك بن أحمد الانماطي البغدادي سنة 538
91 - القاضي أبوالفضل عياض بن موسى اليحصبي سنة 544
92 - أبومحمد أحمد بن محمد بن علي العاصمي
93 - أبو المؤيد موفق بن أحمد المكي المعروف بأخطب خوارزم سنة 568
94 - أبوالقاسم علي بن الحسين بن هبة الله المعروف بابن عساكر سنة 571
95 - محمد بن عمر بن أحمد بن عمر الاصبهاني المعروف بأبي موسى المديني سنة 581
96 - أبو عبد الله محمد بن مسلم بن أبي الفوارس الرازي
97 - سراج الدين أبومحمد علي بن عثمان بن محمد الاوشي الفرغاني الحنفي سنة 596
القرن السابع
98 - أبوالفتح أسعد بن محمود بن خلف العجلي الاصفهاني سنة 600
99 - المبارك بن محمد بن محمد بن عبد الكريم المعروف بابن الاثير الجزري سنة 606
100 - فخرالدين محمد بن عمر الرازي سنة 606
101 - أبومحمد عبد العزيز بن الاخضر الجنابذي البغدادي سنة 611
102 - أبوالحسن علي بن محمد بن عبد الكريم المعروف بابن الاثير سنة 630
103 - ضياء الدين محمد بن عبد الواحد المقدسي الحنبلي سنة 643
104 - أبو عبد الله محمد بن محمود بن الحسن بن هبة الله المعروف بابن النجار سنة 642
105 - رضي الدين حسن بن محمد الصغاني سنة 650
106 - أبوسالم محمد بن طلحة القرشي النصيبي الشافعي سنة 652
107 - شمس الدين أبوالمظفر يوسف بن قزغلي سبط ابن الجوزي سنة 654 .
108 - أبو عبد الله محمد بن يوسف بن محمد الكنجي الشافعي سنة 658 .
109 - أبوالفتح محمد بن محمد بن أبى بكر الابيوردى الشافعي سنة 667 .
110 - أبوزكريا يحيى بن شرف النووي سنة 676 .
111 - محب الدين أبوالعباس أحمد بن عبد الله الطبري المكي الشافعي سنة 694 .
112 - سعيد الدين محمد بن أحمد الفرغاني سنة 699 .
113 - نظام الدين حسن بن محمد بن حسين القمي النيسابوري المعروف بالنظام الاعرج .
القرن الثامن
114 - جمال الدين أبوالفضل محمد بن مكرم الانصاري الافريقي المصري سنة 711 .
115 - صدر الدين أبوالمجامع ابراهيم بن محمد بن المؤيد الحموئي سنة 722 .
116 - نجم الدين ابوالعباس أحمد بن محمد بن مكي بن ياسين القمولي سنة 727 .
117 - علاء الدين علي بن محمد بن ابراهيم البغدادي المعروف بالخازن سنة 741 .
118 - فخر الدين الهانسوي .
119 - ولي الدين أبو عبد الله محمد بن عبد الله الخطيب .
120 - أبوالحجاج يوسف بن عبد الرحمن بن يوسف المزي سنة 742 .
121 - حسن بن محمد الطيبي سنة 743 .
122 - شمس الدين محمد بن المظفر الشاهرودي الخلخالي سنة 745 .
123 - شمس الدين أبو عبد الله محمد بن أحمد الذهبي سنة 748 .
124 - جمال الدين محمد بن يوسف بن الحسن الزرندي المدني الانصاري بضع و 750 .
125 - سعيد الدين محمد بن مسعود بن محمد الكازروني سنة 758 .
126 - اسماعيل بن كثير بن ضوء القرشي الدمشقي سنة 774 .
127 - السيد علي بن شهاب الدين الهمداني سنة 786 .
128 - السيد محمد الطالقاني .
129 - سعد الدين مسعود بن عمر التفتازاني سنة 791 .
130 - حسام الدين أبو عبد الله حميد بن أحمد المحلي .
القرن التاسع
131 - نور الدين علي بن أبي بكر بن سليمان الهيثمي سنة 807 .
132 - مجد الدين محمد بن يعقوب الفيروز آبادي الشيرازي سنة 817 .
132 - محمد بن محمود الحافظي البخاري النقشبندي المعروف بخواجه پارسا سنة 822 .
134 - ملك العلماء شهاب الدين بن شمس الدين الزاولي الدولت آبادي سنة 849 .
135 - نور الدين علي بن محمد المعروف بابن الصباغ المالكي سنة 855 .
القرن العاشر
136 - أبوالخير محمد بن عبد الرحمن السخاوي سنة 902 .
137 - حسين بن علي الكاشفي سنة 910 .
137 - جلال الدين عبد الرحمن بن أبي بكر السيوطي سنة 911 .
139 - نور الدين علي بن عبد الله السمهودي سنة 911 .
140 - الفضل بن روز بهان الخنجي الشيرازي .
141 - شهاب الدين أحمد بن محمد القسطلاني الشافعي سنة 923 .
142 - شمس الدين محمد العلقمي سنة 929 .
143 - عبد الوهاب بن محمد بن رفيع الدين البخاري سنة 932 .
144 - شمس الدين محمد بن يوسف الدمشقي الصالحي سنة 942 .
145 - محمد بن أحمد الشربيني الخطيب سنة 968 .
146 - شهاب الدين أحمد بن محمد بن علي بن حجر الهيتمي المكي سنة 973 .
147 - علي بن حسام الدين المتقي سنة 975 .
148 - محمد طاهر الفتني الكجراتي سنة 986 .
149 - عباس بن معين الدين الشهير بميرزا مخدوم الجرجاني ثم الشيرازي سنة 988 .
150 - الشيخ ابن عبد الله بن شيخ عبد الله العيدروس اليمني سنة 990 .
151 - كمال الدين بن فخر الدين الجهرمي .
152 - محمد بن أحمد بن مصطفى بن ابراهيم الصوفي المدعو ببدر الدين الرومي .
153 - عطاء الله بن فضل الله الشيرازي المعروف بجمال الدين المحدث سنة 1000 .
القرن الحادى عشر
154 - علي بن السلطان محمد الهروي المعروف بعلي القاري سنة 1013 .
155 - عبد الرؤف بن تاج العارفين المناوي سنة 1031 .
156 - الملا يعقوب البنباني اللاهوري .
157 - نور الدين علي بن ابراهيم بن علي الحلبي الشافعي سنة 1033 .
158 - أحمد بن الفضل بن محمد باكثير المكي سنة 1037 .
159 - محمود بن محمد بن علي الشيخاني القادري المدني .
160 - السيد محمد بن السيد جلال ماه عالم البخاري .
161 - الشيخ عبد الحق الدهلوي سنة 1052 .
162 - شهاب الدين أحمد بن محمد بن عمر الخفاجي المصري الحنفي سنة 1069 .
163 - علي بن أحمد بن محمد بن ابراهيم العزيزي البولاقي الشافعي سنة 1070 .
القرن الثاني عشر
164 - صالح بن مهدي بن علي المقبلي الصنعاني سنة 1108 .
165 - أحمد أفندي الشهير بالمنجم باشي سنة 1113 .
166 - محمد بن عبد الباقي بن يوسف الازهري الزرقاني المالكي سنة 1122 .
167 - حسام الدين بن محمد بايزيد بن بديع الدين السهارنپوري .
168 - الميرزا محمد بن معتمد خان الحارثي البدخشي .
169 - رضي الدين بن محمد بن علي بن حيدر الحسيني الشامي الشافعي سنة 1142 .
170 - محمد صدر العالم .
171 - ولي الله بن عبد الرحيم الدهلوي سنة 1176 .
172 - محمد معين بن محمد أمين السندي .
173 - محمد بن اسماعيل الامير اليماني الصنعاني سنة 1182 .
174 - محمد بن علي الصبان .
175 - أبوالفيض محب الدين محمد مرتضى الواسطي الزبيدي الحنفي .
176 - أحمد بن عبد القادر بن بكر العجيلي الشافعي سنة 1182 .
القرن الثالث عشر
177 - محمد مبين بن محب الله اللكهنوي سنة 1220 .
178 - محمد اكرام الدين بن محمد نظام الدين بن محب الحق الدهلوي .
179 - جمال الدين أبو عبد الله محمد بن عبدالعلي المعروف بميرزا حسن علي المحدث اللكهنوي .
180 - عبد الرحيم بن عبد الكريم الصفي پوري .
181 - ولي الله بن حبيب الله اللكهنوي سنة 1270 .
182 - رشيد الدين خان الدهلوي .
183 - عاشق عليخان اللكهنوي .
184 - الشيخ حسن العدوي الحمزاوي .
185 - الشيخ سليمان بن ابراهيم المعروف بخواجه كالان الحسيني البلخي القندوزي .
186 - المولوي صديق حسن خان القنوچى .
187 - المولوي حسن الزمان .
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- Nafahat al-Azhar (fi Kholasaah Abaqat al-Anwar), Vol 1. (Link)
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