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The merits of Imam ‘Alī (‘a) According to Ibn ‘Abbas
Ahmad bin Hanbal says: Yahyā bin Hammād has related to us from Abī ‘Awwānah from Abī Balj from ‘Amr bin Maymunah who narrated the hadith, saying: “I was sitting with (‘Abdullāh) bin ‘Abbās when nine parties approached him and said: Either get up and come with us or leave this place for us.
Ibn ‘Abbās who at that time had not yet lost his eyesight, answered: I will come with you.
They conferred with him in slow tones and we did not understand what they spoke about. Ibn ‘Abbās then returned to his place and while shaking his clothes said: Alas, alas! They are trying to fault with a man who has ten privileges (which he recounted as follows):
A. The Prophet (on the day of the conquest of Khaybar) said: “I will send the one whom God will never turn back distressed; he loves Allah and His Prophet.” Then he enquired: “Where is ‘Alī?” They answered that he was at home writhing in pain. He said: “May none of you be afflicted with pain.” Then ‘Alī came with his sore eyes in a state that he was almost unable to see a thing or the way. The Prophet blew his breath into his eyes and after shaking the standard thrice, handed it to ‘Alī, who returned victorious from this mission and brought with him (for the Prophet) Safiyyah bint Ibn Akhtab.[42]
B. The Prophet had sent someone (Abū Bakr) for conveying Surah al-Barā’ah (to the people of Mecca). Then he sent (Imam) ‘Alī (‘a) after him to take charge of the Surah and said: “This Surah should not be conveyed except by him who is from me and I am from him.”
C. He told his near of kin (children of ‘Abdul-Muttalib): “Who among you is ready to accept my wilāyah in this world and the hereafter?” They did not reply to him. ‘Alī (‘a) who was sitting near him said: “I am your friend in this world and the hereafter.” The Prophet said: “You are (indeed) my friend in this world and the hereafter.” The Prophet again turned to the gathering and asked: “Who among you will choose my friendship in the world and the hereafter?” They did not reply but ‘Alī said: “O Messenger of Allah! I choose your friendship in this world and hereafter.” He said: “You are certainly my friend in this world and the hereafter.”
D. He is the first one after Khadījah to practice the Muslim faith.
E. The Prophet raised his cloak and covering ‘Alī, Fātimah, Hasan and Husayn with it, said: “Indeed, Allah desires to remove uncleanness from you O Ahl al-Bayt and keep you pure as pure can be.” (Holy Qur’ān 33:33)
F. (Imam) ‘Alī sold (risked) his life, put on the Prophet’s clothes and slept in his place when the infidels (of Mecca) intended to make the Prophet the target of their malevolence. ‘Alī [(‘a)] was sleeping when Abū Bakr approached him thinking him to be the Prophet. (Imam) ‘Alī [(‘a)] told him: “The Prophet has gone towards the well of Maymun, go and join him.” Abū Bakr left and entered the Cave of Thaur with him. The infidels started pelting (Imam) ‘Alī [(‘a)] with stones (mistaking him to be the Prophet). He flexed himself, writhed in pain but did not remove the cloth covering his head. Only with the break of dawn did he remove aside the cloth covering his head.
G. When the Prophet was leaving Medina with the people for the Tabuk expedition, (Imam) ‘Alī (‘a) asked him: “Am I not accompanying you?” The Prophet replied in the negative. (Imam) ‘Alī (‘a) sighed and the Prophet told him: “Are you not pleased that your position to me is similar to that of Aaron to Moses, except that you are not a Prophet? Is it not proper for me to leave and you should stay as my vicegerent?”
H. The Prophet told him: “After me you are the Master and Leader of all faithful people.”
I. The Prophet said: “Close all doors (of houses) leading into the Mosque (of Medina) except that of the house of ‘Alī.” As a result he could enter the mosque in any state, since except for this passage there was no other entrance to his house.
J. The Prophet said: “For whomsoever I am Master, ‘Alī is his Master.”[43]
Notes:
[42] The conquest of Khaybar by Imam ‘Alī (‘a) is among the widely related hadith. Ibn Hanbal has recorded this several times in his Musnad, e.g. refer to vol. 3, p. 116 and vol. 4, p. 52, al-Maymuniyyah print.
[43] We have mentioned this hadith in brief because of its length. For the full text refer to Musnad, hadith 3062 (Ahmad Shākir), and also hadith no. 3063 recorded through different isnād. Ahmad Shākir considers the isnād of both the hadith as sahīh.
The Canonical Meaning of Ahl al-Bayt (‘a)
Ibn Hanbal says:
A. Ahmad has related from Muhammad bin Mas‘ab from Awzā‘ī from Shaddād Abī ‘Ammār who narrates: I approached Wāthilah bin Asqa‘ while a group of people was with him and were speaking about (Imam) ‘Alī [(‘a)]. When they got up and left, Wāthilah said: Do you want me to inform you what I had seen of the Messenger of Allah (S).
I replied in the affirmative. Wathilah said: I went to Fātimah [(‘a)] to enquire about (Imam) ‘Alī [(‘a)] and she said that he had gone to the Messenger of Allah (S). I waited for him to come and saw the Messenger of Allah (S) approaching with ‘Alī, Hasan and Husayn. The Prophet entered with Hasan and Husayn holding either of his hands, and he went near to ‘Alī and Fātimah and made them sit on their knees in front of him and Hasan and Husayn. Then he covered them with his cloak and recited this ayah: “Indeed, Allah desires to remove uncleanness from you O Ahl al-Bayt and keep you pure as pure can be.” (Holy Qur’ān 33:33)
Then he said: “Allāhumma hāulā’i Ahlu Bayti wa Ahlu Bayti ahaqq (O Allah these the people of my house and the people of my house are [certainly] most meritorious).”[44]
B. Aswad bin ‘Amir has related to us from Hammād bin Salamah from ‘Alī bin Zayd from Anas bin Mālik who narrates that for six months every morning when the Prophet came out (of his house), he would pass by the doorstop of Fātimah’s house and say: “To prayer O Ahl al-Bayt, Indeed, Allah desires to remove uncleanness from you O Ahl al-Bayt and keep you pure as pure can be.”[45]
The above description reveals that the word Ahl al-Bayt in the context of this ayah is a canonical term established by the Holy Qur’ān and elucidated by the Prophet who determined the identity of this group. The Prophet by gathering his daughter Fātimah (‘a), her husband Imam ‘Alī (‘a) and the couple’s two sons Imam Hasan (‘a) and Imam Husayn (‘a) under his cloak and reciting this ayah which was revealed in praise of this group, made it clear that who actually are the Ahl al-Bayt and who are not included in the concept of this ayah.[46]
An interesting point to note here is that although Ibn Hanbal’s narrations of the above ahādīth have made clear the concept of the Ahl al-Bayt in Ayah al-Tathīr (Verse of Purity), he has recorded under the section Musnad Ahl al-Bayt several hadith not only from Imam Hasan and Imam Husayn (‘a) but from their uncles ‘Aqīl bin Abī Tālib and Ja‘far bin Abī Tālib as well as from their cousin ‘Abdullāh bin Ja‘far.[47] It is worth noting that the last three persons, despite being the meritorious scions of the Prophet’s clan, the Banī Hashim, are not members of the Ahl al-Bayt in view of the canonical term of the Qur’ānic ayah. This slip on the part of Ibn Hanbal can be explained by the ahādīth concerning Imam ‘Alī (‘a) which he has included in the so-called group ‘Asharah al-Mubashshirah and also mixed up ahādīth on the merits of Hazrat Fātimah al-Zahrā’ (‘a) in the section titled Musnad al-Nisā’.[48]
Notes:
[44] Musnad, vol. 4, p. 107 (Musnad Wāthilah bin Asqa‘), Matba‘ah al-Maymaniyyah; also refer to vol. 6, pp. 292, 298, 304, 323 (Musnad Umm-i Salamah).
[45] Ibid, vol. 3, p. 259 (Musnad Anas bin Mālik); also refer to vol. 3, p. 286.
[46] On the identity of the Ahl al-Bayt.
[47] Al-Musnad, vol. 3, pp. 167, 199 (Ahmad Shākir)
[48] For hadith on Hazrat Fātimah al-Zahrā’ (‘a) refer to al-Musnad, vol. 6, p. 282, Matba‘ah al-Maymaniyyah.
Friendship with the Ahl al-Bayt (‘a)
Ibn Hanbal says:
A. Ahmad has related from Ibn Numayr from A‘mash from ‘Adiyy bin Thābit from Zirr bin Husbaish from (Imam) ‘Alī [(‘a)] who narrates: By Allah! One of the covenants which the Messenger of Allah (S) bound me with is this: “None will bear enmity towards me but the hypocrite and none will love me but the faithful believer.”[49]
Ahmad Shākir regards the isnād of this hadith as sahīh and says about ‘Adiyy bin Thābit al-Ansārī al-Kufī: He was one of the trustworthy persons of the first generation of Muslims after the Prophet and his being a Shī‘ah does not affect his narrations since he was trustworthy and truthful.
B. ‘Abdullāh bin Ahmad has recorded: Nasr bin ‘Alī Azdī narrates from ‘Alī bin Ja‘far from his brother (Imam) Musā bin Ja‘far [(‘a)] from his father (Imam) Ja‘far bin Muhammad (al-Sadiq) from his father (Muhammad bin ‘Alī al-Bāqir), and he from (his father Imam) ‘Alī bin al-Husayn [(‘a)], who from his father (Imam Husayn), and grandfather (Imam ‘Alī), who narrates the hadith that the Messenger of Allah (S) holding the hands of Hasan and Husayn said: “Man ahabbanī wa ahabba hadhayn wa abāhumā wa ummahumā kāna ma‘ī fī darajatī yawm al-qiyāmah” (Anyone who loves me and these two and their father and mother will be with me and on my station on the Day of Resurrection).[50]
Ahmad Shākir considers the isnād of this hadith as sahīh. It is also worth noting that when Nasr bin ‘Alī Azdī narrated this hadith he was subjected to 1000 whiplashes on the orders of the ‘Abbāsid caliph al-Mutawakkil.[51]
C. Abu Ahmad (Muhammad bin ‘Abdullāh bin Zubayr Asadī) has related to us from Sufyān (Thawrī) from Abī Jihāf from Abi Hāzim from Abī Hurayrah who quotes a hadith from the Messenger of Allah (S), saying: “Man ahabbahumā faqad ahabbanī wa man abghazahumā faqad abghazanī, ya‘nī Hasanan wa Husaynan” (Anyone who loves them, I mean Hasan and Husayn, indeed loves me, and anyone who hates them, surely hates me).[52]
Ahmad Shākir considers the isnād of this hadith as sahīh.
Notes:
[49] Al-Musnad, hadith no. 642 (Ahmad Shākir). This hadith has been recorded through a slightly different chain of authority (isnād) on pages 102 & 236 of the same book.
[50] Ibid, hadith no. 576. This hadith has been added by Ibn Hanbal’s son ‘Abdullāh.
[51] Ibn Hajar ‘Asqalānī, Tahdhīb al-Tahdhīb, vol. 1, p. 430, printed by Dā’irat al-Ma‘ārif al-‘Uthmāniyyah, Haiderabad Deccan (India).
[52] Al-Musnad, hadith no. 7863 (Ahmad Shākir); also refer to hadith nos. 6406 & 7392 of the same edition.
Imam ‘Alī’s (‘a) Comparison with Prophet Jesus (‘a)
Ibn Hanbal says: ‘Abdullāh bin Ahmad has related to us from Abu al-Harth Surayj bin Yunus from Abu Hafs Abbār from Hakam bin ‘Abd al-Malik from Harth bin Hasīrah from Abī Sādiq from Rabī‘ah bin Nājidh from (Imam) ‘Alī (‘a), who narrates: The Messenger of Allah (S) told me: “Fīka mathalun min ‘Isā, abghazathu al-Yahud hattā bahatu ummahu, wa ahabbathu al-Nasārā hattā anzaluhu bi al-manzilati allatī laysa bih (You are like Jesus. The Jews hated him so much that they slandered his mother, and the Christians because of their extreme devotion to him placed him in a position which was not his.”
Then (Imam) ‘Alī (‘a) said: “Yuhliku fiyya rajulān, muhibbun mufritun yuqarrizunī bi ma laysa fiyya, wa mubghizun yahmiluhu shan’ānī ‘alā an yabhatanī (Two persons [groups] are doomed concerning me; the devoted extremist exalting me to what I am not, and the spiteful hater bearing malice towards me and slandering me).[53]
The annotator of the Musnad considers the isnād of this hadith as hasan (fair).
Notes:
[53] Al-Musnad, hadith no. 1376 and also hadith no. 1377 with a slight variation in its text and a different chain of authority (Ahmad Shākir).
Sadaqah Forbidden to the Prophet’s Progeny
Ibn Hanbal says: Muhammad bin Ja‘far has related from Shu‘bah from Burayd bin Abī Maryam from Abi Hawrā’ who narrates the hadith that he told (Imam) Hasan bin ‘Alī (‘a): “What memories do you have of (your grandfather) the Messenger of Allah (S).”
He replied: “I remember that once when I picked up a date from the dates that were part of zakāt and placed it in my mouth, the Messenger of Allah (S) pulled it out of my mouth together with the saliva around it and threw it among the rest of the dates. He was asked (by his companions): O Messenger of Allah (S)! What would have happened if you had not taken from the child this one date?
He replied: Inna Al-a Muhammad la tahillu lanā al-sadaqah...(For us the progeny of Muhammad, sadaqah [alms] is not permissible).”[54]
According to Ahmad Shākir the isnād of this hadith are sahīh. This hadith with slight variation in its text or chain of authority has been repeated over fifteen times in the Musnad.[55]
Notes:
[54] Al-Musnad, hadith no. 1727 (Ahmad Shākir)
[55] Among these mention could be made of Hadith nos. 1723, 1725, 1731, & 7744 of Musnad. Also refer to al-Salafī: Murshid al-Muhtār, vol. 1, p. 177 for similar hadith.
Imam ‘Alī (‘a) will Fight for Interpretation of the Qur’ān
Ibn Hanbal says: Wakī‘ has related to us from Fitr from Ismā‘īl bin Rajā’ from his father from Abi Sa‘īd who narrates that the Messenger of Allah (S) said (addressing his companions): “Inna minkum man yuqātilu ‘alā ta’wīlih kamā qātaltu ‘ala tanzīlih” (Who among you will fight for the interpretation [of the Qur’ān] as I fought on its revelation)?
Abi Sa‘īd says: At this Abū Bakr and ‘Umar got up but the Messenger of Allah (S) said: “lā, wa lākin khāsif al-na‘l (No [not you] but the one who is busy mending the shoe).”
(Abī Sa‘īd adds): Wa ‘Alīyun yakhsifu na‘lahu (And [Imam] ‘Alī [(‘a)] was mending his shoes.[56]
It is recorded that during the Battle of Siffīn the Prophet’s loyal companion ‘Ammar bin Yāsir who was on the side of Imam ‘Alī (‘a), referred to this famous hadith of the Prophet in favour of Imam ‘Alī (‘a) while facing the Syrian army of the rebel Mu‘āwiyah bin Abī Sufyān, and recited the following epic verses (rajaz): Nahnu darabnākum ‘alā tanzīlih Wa al-yawm nadribukum ‘alā ta’wīlih (We had fought you on the revelation [of the Qur’ān] and today we are fighting you on its correct interpretation).[57]
Notes:
[56] Al-Musnad, Matba‘ah al-Maymaniyyah, vol. 3, pp. 31 & 33; also refer to p. 82 of the same volume where the hadith says Imam ‘Alī (‘a) was mending the Prophet’s shoes.
[57] Tāhā Husayn, al-Fitnah al-Kubrā (‘Alī and Prophethood), vol. 2, p. 77, 6th edition, Dār al-Ma‘ārif, Egypt, 1969.
‘Ammār would be Killed by Transgressors
Ibn Hanbal says: Abu Mu‘āwiyah has related to us from A‘mash from ‘Abd al-Rahmān bin Ziyād who quotes ‘Abdullāh bin Harth as saying: I was with Mu‘āwiyah (ibn Abī Sufyān) when he was returning from (the Battle of) Siffīn and I was riding between him and ‘Amr bin ‘As, when ‘Abdullāh the son of ‘Amr bin ‘As said: Don't you remember the Messenger of Allah had told ‘Ammār “Waihaka yā ibn al-Sumayyah, taqtuluka al-fi’ah al-bāghiyah (Bravo O son of Sumayyah! You will be killed by a group of transgressors).”
‘Amr bin ‘As turned to Mu‘āwiyah and said: Did you not hear what he says?
Mu‘āwiyah replied: You find fault with us! Did we kill him? Those who brought him here are responsible for his death![58]
This hadith has been recorded over twenty times in the Musnad on the authority of eight companions of the Prophet with variations in its text.[59] Ahmad Shākir considers this hadith not only sahīh but mutawātir (regularly transmitted throughout the first three generations of Muslims by a large number of transmitters) and says that scholars have never doubted its veracity. Explaining the word hannahu (finding fault) as used by Mu‘āwiyah, he writes: It is clear that Mu‘āwiyah is not disputing this hadith but is censurng ‘Abdullāh bin ‘Amr (bin ‘As) for remembering it in this situation (when ‘Ammār has been killed by his troops), since he fears that if his army knows that he is on the wrong track they would desert him. In view of this fact, Mu‘āwiyah was trying to misinterpret and give a wrong connotation to this hadith by saying that the killers of ‘Ammār are those that brought him to the battlefield.
Ahmad Shākir, quoting Ibn Hajar ‘Asqalānī’s comments in Fath al-Bārī fī Tafsīr Sahīh al-Bukhārī (vol. 1, p. 452), further writes: This hadith has been related by several companions of the Prophet including Qatādah bin Nu‘mān, Umm Salamah, Abī Hurayrah, ‘Abdullāh bin ‘Amr bin ‘As, ‘Uthmān bin ‘Affān, Hudhayfah al-Yamānī, Abu Ayyub al-Ansārī, Abu Rāfi‘, Khuzaymah bin Thābit, Mu‘āwiyah, ‘Amr bin ‘As, Abu al-Yasar and ‘Ammār bin Yāsir himself. This hadith is a firm proof of the virtues of (Imam) ‘Alī [(‘a)] and ‘Ammār and their standing with the Prophet. It is also a fitting reply to the enemies of (Imam) ‘Alī (nawāsib pl. of nāsib) who accuse him of error in his wars (during his caliphate).[60]
Notes:
[58] Al-Musnad, hadith no. 6499 (Ahmad Shākir).
[59] Also refer to hadith nos. 6500, 6926, 6927. For other instances of its recording in the Musnad refer to al-Salafī: Murshid al-Muhtār, vol. 2, p. 39. For details on the Prophet’s prophecy and ‘Ammar’s martyrdom refer to Muhammad bin Jarīr al-Tabarī: Tārīkh al-Rusul wa al-Muluk, vol. 5, pp. 38 to 42, annotated by Muhammad Abu al-Fazl Ibrahīm, 2nd edition, Dār al-Ma‘ārif, Egypt, 1971.
[60] Al-Musnad, hadith nos. 209, 210.
Prophecy of the Martyrdom of Imam Husayn (‘a)
Ibn Hanbal says: Muhammad bin ‘Ubayd has related to us from Sharhabīl bin Madrak from ‘Abdullāh bin Nujayy from his father who narrates that he was marching with (Imam) ‘Alī [(‘a)] towards Siffīn and when we reached Ninevah, (Imam) ‘Alī [(‘a)] cried in a loud voice: “O Abā ‘Abdillāh! Be patient. O Abā ‘Abdillāh! Be patient beside the River Euphrates.”
I asked him: For what?
He said: “Once when I went to the Prophet I saw tears in his eyes and asked him: O Messenger of Allah (S) who has made you upset? Why are your eyes moist with tears?
He said: Bal qāma min ‘indī Jibra’īlu qabl, fahaddathanī anna al-Husayn yuqtulu bishatt al-Furāt. Qāla: Hal laka an ushimaka min turbatih? Qāla: Qultu: Na‘am. Famadda yadahu faqabaza qabzatan min turābin fa a‘tānīhā. falam amliku ‘aynī an fāzatā (A while ago [the Archangel] Gabriel left. He has informed me that indeed Husayn will be killed beside the River Euphrates.
Then he [the Prophet] said: Do you like to smell part of his soil [where Imam Husayn (‘a) will be killed].
I said: Yes.
He stretched his hand and taking a fistful of soil gave it to me. As a result, tears started rolling down uncontrollably from my eyes.)”[61]
The annotator of the Musnad regards the isnād of this hadith as sahīh and writes that Nujayy is not the only one to narrate this from Imam ‘Alī (‘a).
Notes:
[61] Ibid, hadith no. 6480 (Ahmad Shākir).
The Number of the Prophet’s Righteous Successors
Ibn Hanbal says:
A. Hasan bin Musā has related to us from Hammād bin Zayd from Mujālid from Sha‘bī from Masruq who says that in Kufa ‘Abdullāh bin Mas‘ud was giving us lessons from the Holy Qur’ān when a person asked: O Abā ‘Abd al-Rahmān! Did you not ask the Prophet how many caliphs would this ummah have?
‘Abdullāh bin Mas‘ud said: Since my coming to Iraq no one has posed me this question so far except you.
Then he added: Yes! We did ask the Messenger of Allah (S) about this matter and he said: “Ithnā-‘Ashara ka ‘iddati nuqabā’ Banī Isrā’īl (Twelve, equal to the number of the Chieftans of Banī Isrā’īl).”[62]
The isnād of this hadith are sahīh according to Ahmad Shākir.
Ibn Hanbal says:
B. Sufyān bin ‘Uyaynah has related to us from ‘Abd al-Malik bin ‘Umayr from Jābir bin Samrah al-Suwā’ī who narrates that he heard the Messenger of Allah (S) say: “Lā yazāl hādha al-amr māziyan hattā yaqum ithnā-‘ashara amīran (This affair [religion] will continue until twelve leaders [Amīr] will rise).”
Then he mentioned something which I did not hear, so I asked my father (who was sitting beside me), who said: “All of whom will be from the Quraysh.”[63]
This hadith has been recorded over 40 times in Ibn Hanbal’s Musnad[64] and in some versions the word Khalīfah is found instead of Amir.[65] The version which I have selected here has the shortest chain of authority and reaches the Prophet through the medium of three narrators. Sunni scholars and exegetes of hadith have rather been perplexed and come up with unconvincing comments in their explanation of this particular hadith of the Prophet. They have been unable to reconcile with their beliefs the meaning of the figure of “twelve caliphs” as used by the Prophet. As a result we find conflicting and self-contradictory answers in their explanations.[66]
Notes:
[62] Ibid, hadith no. 3781. Refer to Holy Qur’ān (5:12) regarding the Nuqabā’ (Chieftans) of Banī Isrā’īl.
[63] Al-Musnad, vol. 5, p. 101. Also refer to al-Safārīnī, Shams al-Dīn Muhammad: Sharh Thulāthiyyāt Ahmad, vol. 1, p. 539, first edition, 1380, Damascus.
[64] Al-Salafī, Murshad al-Muhtār, vol. 3, p. 380.
[65] E.g. refer to Musnad, al-Maymaniyyah print.
[66] For more information on the views of the Sunnis refer to al-Safārīnī: Sharh Thulāthiyyāt Ahmad, vol. 2, pp. 540-566. Also see al-‘Askarī, Sayyid Murtazā: Naqsh-e A’immah dar Ihyā’-e Dīn, vol. 11, pp. 74-84.
The Uprising of the Mahdī (‘a)
Ibn Hanbal says:
A. Hajjāj and Abu Na‘īm have related from Fitr from Qāsim bin Abī Bazzah from Abī al-Tufayl from (Imam) ‘Alī [(‘a)], who quoted the Messenger of Allah (S) as saying: Law lam yabqa mina al-dunyā illā yawmun laba‘atha Allahu rajulan minnā yamla’uhā ‘adlan kamā muli’at jawran (If only a day were to remain for the end of the world, Allah will raise a man from my progeny who will fill it [the earth] with justice as it was filled with oppression)”[67]
Ibn Hanbal says:
B. Fazl bin Dukayn has related to us from Yāsīn al-‘Ijlī from Ibrāhīm bin Muhammad bin Hanafiyyah from his father (Imam) ‘Alī [(‘a)], who quoted the Messenger of Allah (S) as saying: “al-Mahdī minnā Ahla al-Bayt yuslihuhu Allahu fī laylatin (The Mahdī is from us the Ahl al-Bayt, Allah will set right his affairs in [the course of] one night).”[68]
Ibn Hanbal says:
C. Sufyān bin ‘Uyaynah has related to us from ‘Asim (bin Abī al-Najud) from Zirr (bin Hubaysh) from ‘Abdullāh (bin Mas‘ud) who narrates from the Messenger of Allah (S): “Lā taqum al-sā‘ah hattā yalia rajulan min Ahli Baytī yuwātiu ismuhu ismī (The Day of Resurrection will not come until a man who is from my Ahl Bayt and whose name is my name, will rise).”[69]
Ahmad Shākir has termed the isnād of all three hadith as sahīh, and has criticised the North African scholar ‘Abd al-Rahmān bin Muhammad bin Khaldun (1332-1406) for rejecting the reports concerning the Mahdī (‘a). It is worth noting that Ibn Khaldun in his famous Muqaddimah or Introduction to History has embarked on a lengthy discussion on the ahādīth concerning the Mahdī (‘a), and writes: It has been well known (and generally accepted) by all Muslims in every epoch, that at the end of time a man from the Ahl al-Bayt (of the Prophet) will without fail make his appearance, one who will strengthen the religion and make justice triumph. The Muslims will follow him, and he will gain domination over the Muslim realm. He will be called the Mahdī...Evidence for this matter has been found in the ahādīth that religious leaders have published. They have been discussed by those who disapprove of (the matter) and have often been refuted by means of certain (other) akhbār.[70]
Ibn Khaldun in his discussion on the ahādīth concerning the Mahdī (‘a) says that those who reject the coming of the Mahdī have criticised these reports, which he acknowledges have been narrated on the authority of some of the prominent companions of the Prophet and have been recorded in all authoritative Sunni books, whose names he has mentioned.
He writes: Hadith scholars acknowledge negative criticism to have precedence over positive criticism. If we find that some person in the chain of transmitters is accused of negligence, poor memory, weakness or poor judgement, it affects and weakens the soundness of the hadith. It should not be said that the same faults often affect the persons (mentioned as authorities) in the two Sahīhs (Bukhārī and Muslim). The general consensus of hadith transmitters confirms the soundness of the contents (of the two Sahīhs) as presented by Bukhārī and Muslim. The uninterrupted general consensus in Islam also confirms the acceptibility of (the two Sahīhs) and the necessity of acting in accordance with their contents. General consensus is the best protection and defence. Works other than the two Sahīhs are not on the same level with them in this respect...[71]
He goes on to quote, one after another, several of the ahādīth from the Prophet concerning the Mahdī (‘a), along with the chain of transmitters as found in the orginal sources, and tries to find fault with them in a manner which is clearly artificial. One of the ahādīth which he criticises is the narration that Ibn Hanbal has recorded on the authority of ‘Abdullāh bin Mas‘ud. Ibn Khaldun then directs his attack at ‘Asim bin Abī al-Najud even after acknowledging him to be “one of the seven authoritative Qur’ān readers.”[72] To deflect criticism from his assumption, he writes: Were someone to argue that (Bukhārī and Muslim) published traditions of his, (we should reply that) they published them when there were also other (authorities for the same tradition), and that they did not use him as their basic authority.[73]
The annotator of the Musnad, Ahmad Muhammad Shākir, finds the criticism of Ibn Khaldun unconvincing and rejecting it, writes: Ibn Khaldun attempted something for which he was not qualified and ventured into an arena which was not his domain. His preoccupation with state and political affairs and his serving of kings and nobles dominated his thought and speech, and as a result induced him to imagine that the report of the uprising and revolution of the Mahdī [(‘a)], was a (purely) Shi‘ite belief. However, it is worth noting that first Ibn Khaldun has not properly understood the statements of hadith compilers that negative criticism (jarh) takes precedence over positive criticism (ta‘dīl). If he had properly understood their statements he would not have commented in this manner. It is also possible that he understood their purpose but since his thoughts were profoundly influenced by the political views of his times, he has tried to weaken the ahādīth concerning the Mahdī (‘a).
Second, ‘Asim bin Abī al-Najud is considered one of the reputed reciters of the Holy Qur’ān and is also regarded as a trustworthy transmitter of hadith. Maybe he has made mistakes in some ahādīth but these are not to the extent that his narration should be rejected. The strongest criticism against him is that he was not of good memory. But on the basis of such a single criticism, could we ignore him and consider this as a means of rejecting a report whose authenticity has been confirmed through various other chains and narrated in the words of several companions (of the Prophet)? The soundness of this report is to the extent that no one has any doubts about it, because among the transmitters could be seen just, truthful and candid persons. Moreover, since this hadith has been narrated by other transmitters as well, the likelihood of a slip concerning someone whose memory being sharp is somewhat under doubt, is completely eliminated.[74]
These were some of the examples of the large number of hadith concerning the virtues of the Prophet’s Ahl al-Bayt (‘a) found in the Musnad of Ahmad bin Hanbal. The writer of the article had to limit his selection in view of the space. It is hoped that this article would serve the purpose of bridging the gap between the Muslims and promote better understanding of each other.
Notes:
[67] Al-Musnad, hadith no. 773.
[68] Ibid, hadith no. 645.
[69] Ibid, hadith no. 3571. There are several other hadith in the Musnad concerning the uprising of the Mahdī (‘a), e.g. hadith nos. 3572, 3573, 4098, 4279 etc. Most of the isnād of these ahadith have been confirmed as sahīh.
[70] Ibn Khaldun, al-Muqaddimah, translated by Franz Rosenthal, vol. 2, pp. 156-157, published by Routledge & Kegan Paul, London, 1986.
[71] Ibid, vol. 2, p. 158.
[72] Ibid, vol. 2, p. 159.
[73] Ibid, vol. 2, p. 162.
[74] Shākir, Sharh al-Musnad, vol. 5, pp. 197-198.
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