Alhassanain(p) Network for Heritage and Islamic Thought

21: ‘God, I entrust her to you’

AS SOON AS Usman Bhai Jan realised what had happened he drove the dyna to Swat Central Hospital at top speed.

The other girls were screaming and crying. I was lying on Moniba’s lap, bleeding from my head and left ear. We had only gone a short way when a policeman stopped the van and started asking questions, wasting precious time. One girl felt my neck for a pulse. ‘She’s alive!’ she shouted. ‘We must get her to hospital. Leave us alone and catch the man who did this!’

Mingora seemed like a big town to us but it’s really a small place and the news spread quickly. My father was at the Swat Press Club for a meeting of the Association of Private Schools and had just gone on stage to give a speech when his mobile rang. He recognised the number as the Khushal School and passed the phone to his friend Ahmad Shah to answer. ‘Your school bus has been fired on,’ he whispered urgently to my father.

The colour drained from my father’s face. He immediately thought, Malala could be on that bus!

Then he tried to reassure himself, thinking it might be a boy, a jealous lover who had fired a pistol in the air to shame his beloved. He was at an important gathering of about 400 principals who had come from all over Swat to protest against plans by the government to impose a central regulatory authority.

As president of their association, my father felt he couldn’t let all those people down so he delivered his speech as planned. But there were beads of sweat on his forehead and for once there was no need for anyone to signal to him to wind it up.

As soon as he had finished, my father did not wait to take questions from the audience and instead rushed off to the hospital with Ahmad Shah and another friend, Riaz, who had a car. The hospital was only five minutes away. They arrived to find crowds gathered outside and photographers and TV cameras. Then he knew for certain that I was there. My father’s heart sank. He pushed through the people and ran through the camera flashes into the hospital. Inside I was lying on a trolley, a bandage over my head, my eyes closed, my hair spread out.

‘My daughter, you are my brave daughter, my beautiful daughter,’ he said over and over, kissing my forehead and cheeks and nose. He didn’t know why he was speaking to me in English. I think somehow I knew he was there even though my eyes were closed. My father said later, ‘I can’t explain it. I felt she responded.’ Someone said I had smiled. But to my father it was not a smile, just a small beautiful moment because he knew he had not lost me for ever. Seeing me like that was the worst thing that had ever happened to him. All children are special to their parents, but to my father I was his universe. I had been his comrade in arms for so long, first secretly as Gul Makai, then quite openly as Malala. He had always believed that if the Taliban came for anyone, it would be for him, not me.

He said he felt as if he had been hit by a thunderbolt. ‘They wanted to kill two birds with one stone.

Kill Malala and silence me for ever.’

He was very afraid but he didn’t cry. There were people everywhere. All the principals from the meeting had arrived at the hospital and there were scores of media and activists; it seemed the whole town was there. ‘Pray for Malala,’ he told them. The doctors reassured him that they had done a CT scan which showed that the bullet had not gone near my brain. They cleaned and bandaged the wound.

‘O Ziauddin! What have they done?’ Madam Maryam burst through the doors. She had not been at school that day but at home nursing her baby when she received a phone call from her brother-in-law checking she was safe. Alarmed, she switched on the TV and saw the headline that there had been a shooting on the Khushal School bus. As soon as she heard I had been shot she called her husband. He brought her to the hospital on the back of his motorbike, something very rare for a respectable Pashtun woman. ‘Malala, Malala. Do you hear me?’ she called.

I grunted.

Maryam tried to find out more about what was going on. A doctor she knew told her the bullet had passed through my forehead, not my brain, and that I was safe. She also saw the two other Khushal girls who had been shot. Shazia had been hit twice, in the left collarbone and palm, and had been brought to the hospital with me. Kainat had not realised she was hurt to start with and had gone home, then discovered she had been grazed by a bullet at the top of her right arm so her family had brought her in.

My father knew he should go and check on them but did not want to leave my bedside for a minute.

His phone kept ringing. The chief minister of KPK was the first person who called. ‘Don’t worry, we will sort everything out,’ he said. ‘Lady Reading Hospital in Peshawar is expecting you.’ But it was the army who took charge. At 3 p.m. the local commander arrived and announced they were sending an army helicopter to take me and my father to Peshawar. There wasn’t time to fetch my mother so Maryam insisted she would go too as I might need a woman’s help. Maryam’s family was not happy about this as she was still nursing her baby boy, who had recently undergone a small operation. But she is like my second mother.

When I was put in the ambulance my father was afraid the Taliban would attack again. It seemed to him that everyone must know who was inside. The helipad was only a mile away, a five-minute drive, but he was scared the whole way. When we got there the helicopter had not arrived, and we waited for what to him felt like hours inside the ambulance. Finally it landed and I was taken on board with my father, my cousin Khanjee, Ahmad Shah and Maryam. None of them had ever been on a helicopter.

As it took off we flew over an army sports gala with patriotic music pounding from speakers. To hear them singing about their love of country gave my father a bad taste. He normally liked singing along, but a patriotic song hardly seemed appropriate when here was a fifteen-year-old girl shot in the head, an almost dead daughter.

Down below, my mother was watching from the roof of our house. When she heard that I had been hurt she was having her reading lesson with Miss Ulfat and struggling to learn words like ‘book’ and ‘apple’. The news at first was muddled and she initially believed I’d been in an accident and had injured my foot. She rushed home and told my grandmother, who was staying with us at the time. She begged my grandmother to start praying immediately. We believe Allah listens more closely to the white-haired. My mother then noticed my half-eaten egg from breakfast. There were pictures of me everywhere receiving the awards she had disapproved of. She sobbed as she looked at them. All around was Malala, Malala.

Soon the house was full of women. In our culture, if someone dies women come to the home of the deceased and the men to the hujra - not just family and close friends but everyone from the neighbourhood.

My mother was astonished to see all the people. She sat on a prayer mat and recited from the Quran. She told the women, ‘Don’t cry - pray!’ Then my brothers rushed into the room. Atal, who had walked home from school, had turned on the television and seen the news that I had been shot. He had called Khushal, and together they joined the weeping. The phone did not stop ringing. People reassured my mother that although I had been shot in the head, the bullet had just skimmed my forehead. My mother was very confused by all the different stories, first that my foot had been injured, then that I had been shot in the head. She thought I would think it strange that she hadn’t come to me, but people told her not to go as I was either dead or about to be moved. One of my father’s friends phoned her to tell her I was being taken to Peshawar by helicopter and she should come by road. The worst moment for her was when someone came to the house with my front door keys, which had been found at the scene of the shooting. ‘I don’t want keys, I want my daughter!’ my mother cried. ‘What use are keys without Malala?’ Then they heard the sound of the helicopter.

The helipad was just a mile from our house and all the women rushed up to the roof. ‘It must be Malala!’ they said. As they watched the helicopter fly overhead, my mother took her scarf off her head, an extremely rare gesture for a Pashtun woman, and lifted it up to the sky, holding it in both hands as if it was an offering. ‘God, I entrust her to You,’ she said to the heavens. ‘We didn’t accept security guards - You are our protector. She was under Your care and You are bound to give her back.’

Inside the helicopter I was vomiting blood. My father was horrified, thinking this meant I had internal bleeding. He was starting to lose hope. But then Maryam noticed me trying to wipe my mouth with my scarf. ‘Look, she is responding!’ she said. ‘That’s an excellent sign.’

When we landed in Peshawar, they assumed we’d be taken to Lady Reading Hospital, where there was a very good neurosurgeon called Dr Mumtaz who had been recommended. Instead they were alarmed to be taken to CMH, the Combined Military Hospital. CMH is a large sprawling brick hospital with 600 beds and dates from British rule. There was a lot of construction going on to build a new tower block. Peshawar is the gateway to the FATA and since the army went into those areas in 2004 to take on the militants, the hospital had been very busy tending wounded soldiers and victims of the frequent suicide bombs in and around the city. As in much of our country, there were concrete blocks and checkpoints all around CMH to protect it from suicide bombers.

I was rushed to the Intensive Care Unit, which is in a separate building. Above the nurses’ station the clock showed it was just after 5 p.m. I was wheeled into a glass-walled isolation unit and a nurse put me on a drip. In the next room was a soldier who had been horrifically burned in an IED attack and had a leg blown off. A young man came in and introduced himself as Colonel Junaid, a neurosurgeon. My father became even more disturbed. He didn’t think he looked like a doctor; he seemed so young. ‘Is she your daughter?’ asked the colonel. Maryam pretended to be my mother so she could come in.

Colonel Junaid examined me. I was conscious and restless but not speaking or aware of anything, my eyes fluttering. The colonel stitched the wound above my left brow where the bullet had entered, but he was surprised not to see any bullet in the scan. ‘If there is an entry there has to be an exit,’ he said. He palpated my spine and located the bullet lying next to my left shoulder blade. ‘She must have been stooping so her neck was bent when she was shot,’ he said.

They took me for another CT scan. Then the colonel called my father into his office, where he had the scans up on a screen. He told him that the scan in Swat had been done from only one angle, but this new scan showed the injury was more serious. ‘Look, Ziauddin,’ he said. ‘The CT scan shows the bullet went very close to the brain.’ He said particles of bone had damaged the brain membrane. ‘We can pray to God. Let’s wait and see,’ he said. ‘We’re not going to operate at this stage.’

My father became more agitated. In Swat the doctors had told him this was something simple, now it seemed very serious. And if it was serious why weren’t they operating? He felt uncomfortable in a military hospital. In our country, where the army has seized power so many times, people are often wary of the military, particularly those from Swat, where the army had taken so long to act against the Taliban. One of my father’s friends called him and said, ‘Get her moved from that hospital. We don’t want her to become shaheed millat [a martyr of the nation] like Liaquat Ali Khan.’ My father didn’t know what to do.

‘I’m confused,’ he told Colonel Junaid. ‘Why are we here? I thought we’d go to the civil hospital.’

Then he asked, ‘Please, can you bring in Dr Mumtaz?’

‘How would that look?’ replied Colonel Junaid who was, not surprisingly, offended.

Afterwards, we found out that despite his youthful appearance he had been a neurosurgeon for thirteen years and was the most experienced and decorated neurosurgeon in the Pakistani army. He had joined the military as a doctor because of their superior facilities, following in the footsteps of his uncle, who was also an army neurosurgeon. The Peshawar CMH was on the front line of the war on the Taliban and Junaid dealt with gunshot wounds and blasts every day. ‘I’ve treated thousands of Malalas,’ he later said.

But my father didn’t know that at the time and became very depressed. ‘Do whatever you think,’ he said. ‘You’re the doctor.’

The next few hours were a wait-and-see time, the nurses monitoring my heartbeat and vital signs.

Occasionally I made a low grunt and moved my hand or fluttered my eyes. Then Maryam would say, ‘Malala, Malala.’ Once my eyes completely opened. ‘I never noticed before how beautiful her eyes are,’ said Maryam. I was restless and kept trying to get the monitor off my finger. ‘Don’t do that,’

Maryam said.

‘Miss, don’t tell me off,’ I whispered as if we were at school. Madam Maryam was a strict headmistress.

Late in the evening my mother came with Atal. They had made the four-hour journey by road, driven by my father’s friend Mohammad Farooq. Before she arrived Maryam had called to warn her, ‘When you see Malala don’t cry or shout. She can hear you even if you think she can’t.’ My father also called her and told her to prepare for the worst. He wanted to protect her.

When my mother arrived they hugged and held back tears. ‘Here is Atal,’ she told me. ‘He has come to see you.’

Atal was overwhelmed and cried a lot. ‘Mama,’ he wept, ‘Malala is hurt so badly.’

My mother was in a state of shock and could not understand why the doctors were not operating to remove the bullet. ‘My brave daughter, my beautiful daughter,’ she cried. Atal was making so much noise that eventually an orderly took them to the hospital’s military hostel, where they were being put up.

My father was bewildered by all the people gathered outside - politicians, government dignitaries, provincial ministers - who had come to show their sympathy. Even the governor was there; he gave my father 100,000 rupees for my treatment. In our society if someone dies, you feel very honoured if one dignitary comes to your home. But now he was irritated. He felt all these people were just waiting for me to die when they had done nothing to protect me.

Later, while they were eating, Atal turned on the TV. My father immediately turned it off. He couldn’t face seeing news of my attack at that moment.When he left the room Maryam switched it back on. Every channel was showing footage of me with a commentary of prayers and moving poems as if I had died. ‘My Malala, my Malala,’ my mother wailed and Maryam joined her.

Around midnight Colonel Junaid asked to meet my father outside the ICU. ‘Ziauddin, Malala’s brain is swelling.’ My father didn’t understand what this meant. The doctor told him I had started to deteriorate; my consciousness was fading, and I had again been vomiting blood. Colonel Junaid ordered a third CT scan. This showed that my brain was swelling dangerously.

‘But I thought the bullet hadn’t entered her brain,’ said my father.

Colonel Junaid explained that a bone had fractured and splinters had gone into my brain, creating a shock and causing it to swell. He needed to remove some of my skull to give the brain space to expand, otherwise the pressure would become unbearable. ‘We need to operate now to give her a chance,’ he said. ‘If we don’t, she may die. I don’t want you to look back and regret not taking action.’

Cutting away some of my skull sounded very drastic to my father. ‘Will she survive?’ he asked desperately, but was given little reassurance at that stage.

It was a brave decision by Colonel Junaid, whose superiors were not convinced and were being told by other people that I should be sent abroad. It was a decision that would save my life. My father told him to go ahead, and Colonel Junaid said he would bring in Dr Mumtaz to help. My father’s hand shook as he signed the consent papers. There in black and white were the words ‘the patient may die’.

They started the operation around 1.30 a.m. My mother and father sat outside the operating theatre.

‘O God, please make Malala well,’ prayed my father. He made bargains with God. ‘Even if I have to live in the deserts of the Sahara, I need her eyes open; I won’t be able to live without her. O God, let me give the rest of my life to her; I have lived enough. Even if she is injured, just let her survive.’

Eventually my mother interrupted him. ‘God is not a miser,’ she said. ‘He will give me back my daughter as she was.’ She began praying with the Holy Quran in her hand, standing facing the wall, reciting verses over and over for hours.

‘I had never seen someone praying like her,’ said Madam Maryam. ‘I was sure God would answer such prayers.’

My father tried not to think about the past and whether he had been wrong to encourage me to speak out and campaign.

Inside the theatre Colonel Junaid used a saw to remove an eight-to-ten-centimetre square from the upper-left part of my skull so my brain had the space to swell. He then cut into the subcutaneous tissue on the left of my stomach and placed the piece of bone inside to preserve it. Then he did a tracheotomy as he was worried the swelling was blocking my airway. He also removed clots from my brain and the bullet from my shoulder blade. After all these procedures I was put on a ventilator. The operation took almost five hours.

Despite my mother’s prayers, my father thought ninety per cent of the people waiting outside were just waiting for the news of my death. Some of them, his friends and sympathisers, were very upset, but he felt that others were jealous of our high profile and believed we had got what was coming to us.

My father was taking a short break from the intensity of the operating theatre and was standing outside when a nurse approached him. ‘Are you Malala’s father?’ Once again my father’s heart sank.

The nurse took him into a room.

He thought she was going to say, ‘We’re sorry, I’m afraid we have lost her.’ But once inside he was told, ‘We need someone to get blood from the blood bank.’ He was relieved but baffled. Am I the only person who can fetch it? he wondered. One of his friends went instead.

It was about 5.30 a.m. when the surgeons came out. Among other things, they told my father that they had removed a piece of skull and put it in my abdomen. In our culture doctors don’t explain things to patients or relatives, and my father asked humbly, ‘If you don’t mind, I have a stupid question. Will she survive - what do you think?’

‘In medicine two plus two does not always make four,’ replied Colonel Junaid. ‘We did our job -we removed the piece of skull. Now we must wait.’

‘I have another stupid question,’ said my father. ‘What about this bone? What will you do with it?’

‘After three months we will put it back,’ replied Dr Mumtaz. ‘It’s very simple, just like this.’ He clapped his hands.

The next morning the news was good. I had moved my arms. Then three top surgeons from the province came to examine me. They said Colonel Junaid and Dr Mumtaz had done a splendid job, and the operation had gone very well, but I should now be put into an induced coma because if I regained consciousness there would be pressure on the brain.

While I was hovering between life and death, the Taliban issued a statement assuming responsibility for shooting me but denying it was because of my campaign for education. ‘We carried out this attack, and anybody who speaks against us will be attacked in the same way,’ said Ehsanullah Ehsan, a spokesman for the TTP. ‘Malala has been targeted because of her pioneer role in preaching secularism . She was young but she was promoting Western culture in Pashtun areas. She was pro-West; she was speaking against the Taliban; she was calling President Obama her idol.’

My father knew what he was referring to. After I won the National Peace Prize the year before, I had done many TV interviews and in one of them I had been asked to name my favourite politicians. I had chosen Khan Abdul Ghaffar Khan, Benazir Bhutto and President Barack Obama. I had read about Obama and admired him because as a young black man from a struggling family he had achieved his ambitions and dreams. But the image of America in Pakistan had become of one of drones, secret raids on our territory and Raymond Davis.

A Taliban spokesman said that Fazlullah had ordered the attack at a meeting two months earlier.

‘Anyone who sides with the government against us will die at our hands,’ he said. ‘You will see.

Other important people will soon become victims.’ He added they had used two local Swati men who had collected information about me and my route to school and had deliberately carried out the attack near an army checkpoint to show they could strike anywhere.

That first morning, just a few hours after my operation, there was suddenly a flurry of activity, people neatening their uniforms and clearing up. Then General Kayani, the army chief, swept in. ‘The nation’s prayers are with you and your daughter,’ he told my father. I had met General Kayani when he came to Swat for a big meeting at the end of 2009 after the campaign against the Taliban.

‘I am happy you did a splendid job,’ I had said at that meeting. ‘Now you just need to catch Fazlullah.’ The hall filled with applause and General Kayani came over and put his hand on my head like a father.

Colonel Junaid gave the general a briefing on the surgery and the proposed treatment plan, and General Kayani told him he should send the CT scans abroad to the best experts for advice. After his visit no one else was allowed at my bedside because of the risk of infection. But many kept coming:

Imran Khan, the cricketer-turned-politician; Mian Iftikhar Hussein, the provincial information minister and outspoken critic of the Taliban, whose only son had been shot dead by them; and the chief minister of our province, Haider Hoti, with whom I had appeared on talk-show discussions. None of them was allowed in.

‘Rest assured Malala will not die,’ Hoti told people. ‘She still has lots to do.’ Then around 3 p.m. in the afternoon two British doctors arrived by helicopter from Rawalpindi. Dr Javid Kayani and Dr Fiona Reynolds were from hospitals in Birmingham and happened to be in Pakistan advising the army on how to set up the country’s first liver transplant programme. Our country is full of shocking statistics, not just on education, and one of them is that one in seven children in Pakistan gets hepatitis, largely because of dirty needles, and many die of liver disease.

General Kayani was determined to change this, and the army had once again stepped in where the civilians had failed. He had asked the doctors to brief him on their progress before flying home, which happened to be the morning after I had been shot. When they went in to see him he had two televisions on, one tuned to a local channel in Urdu and the other to Sky News in English, with news of my shooting.

The army chief and the doctor were not related despite sharing a surname but knew each other well so the general told Dr Javid he was worried about the conflicting reports he was receiving and asked him to assess me before flying back to the UK. Dr Javid, who is an emergency care consultant at Queen Elizabeth Hospital, agreed, but asked to take Dr Fiona as she is from Birmingham Children’s Hospital and a specialist in children’s intensive care. She was nervous about going to Peshawar, which has become a no-go area for foreigners, but when she heard that I was a campaigner for girls’ education she was happy to help as she herself had been lucky to go to a good school and train to become a doctor.

Colonel Junaid and the hospital director were not pleased to see them. There was some argument until Dr Javid made it clear who had sent them. The British doctors were not happy with what they found. First they turned on a tap to wash their hands and discovered there was no water. Then Dr Fiona checked the machines and levels and muttered something to Dr Javid. She asked when my blood pressure had last been checked. ‘Two hours ago,’ came the reply. She said it needed to be checked all the time and asked a nurse why there was no arterial line. She also complained that my carbon dioxide level was far too low.

My father was glad he didn’t hear what she had told Dr Javid. She had said I was ‘salvageable’ - I had had the right surgery at the right time - but my chances of recovery were now being compromised by the aftercare. After neurosurgery it is essential to monitor breathing and gas exchange, and CO2 levels are supposed to be kept in the normal range. That’s what all the tubes and machines were monitoring. Dr Javid said it was ‘like flying an aircraft - you can only do it using the right instruments’, and even if the hospital had them they weren’t being used properly. Then they left in their helicopter because it is dangerous to be in Peshawar after dark.

Among the visitors who came and were not allowed in was Rehman Malik, the interior minister.

He had brought with him a passport for me. My father thanked him but he was very upset. That night when he went back to the army hostel, he took the passport from his pocket and gave it to my mother.

‘This is Malala’s, but I don’t know whether it’s to go abroad or to the heavens,’ he said. They both cried. In their bubble inside the hospital they did not realise that my story had travelled all round the world and that people were calling for me to be sent abroad for treatment.

My condition was deteriorating and my father now rarely picked up his calls. One of the few he took was from the parents of Arfa Karim, a child computer genius from Punjab with whom I had spoken during forums. She had become the youngest Microsoft-certified professional in the world at the age of nine for her skill at programming and had even been invited to meet Bill Gates in Silicon Valley. But tragically she had died that January of a heart attack following an epileptic fit. She was just sixteen, one year older than me. When her father called, my father cried. ‘Tell me how can one live without daughters,’ he sobbed.

22: Journey into the Unknown

I WAS SHOT ON a Tuesday at lunchtime. By Thursday morning my father was so convinced that I would die that he told my uncle Faiz Mohammad that the village should start preparing for my funeral. I had been put into an induced coma, my vital signs were deteriorating, my face and body were swollen and my kidneys and lungs failing. My father later told me that it was terrifying to see me connected to all the tubes in that small glass cubicle. As far as he could see, I was medically dead. He was devastated. ‘It’s too early, she’s only 15,’ he kept thinking. ‘Is her life to be so short?’

My mother was still praying - she had barely slept. Faiz Mohammad had told her she should recite the Surah of the Haj, the chapter of the Quran about pilgrimage, and she recited over and over again the same twelve verses (58-70) about the all-powerfulness of God. She told my father she felt I would live but he could not see how.

When Colonel Junaid came to check on me, my father again asked him, ‘Will she survive?’

‘Do you believe in God?’ the doctor asked him.

‘Yes,’ said my father. Colonel Junaid seemed to be a man of great spiritual depth. His advice was to appeal to God and that He would answer our prayers.

Late on Wednesday night two military doctors who were intensive care specialists had arrived by road from Islamabad. They had been sent by General Kayani after the British doctors had reported back to him that if I was left in Peshawar I would suffer brain damage or might even die because of the quality of the care and the high risk of infection. They wanted to move me but suggested that in the meantime a top doctor be brought in. But it seemed they were too late.

The hospital staff had made none of the changes Dr Fiona had recommended, and my condition had deteriorated as the night went on. Infection had set in. On Thursday morning one of the specialists, Brigadier Aslam, called Dr Fiona. ‘Malala is now very sick,’ he told her. I had developed something called disseminated intravascular coagulation (DIC), which meant my blood was not clotting, my blood pressure was very low and my blood acid had risen. I wasn’t passing urine any more so my kidneys were failing and my lactate levels had risen. It seemed that everything that could go wrong, had. Dr Fiona was about to leave for the airport to fly back to Birmingham - her bags were already at the airport - but when she heard the news, she offered to help and two nurses from her hospital in Birmingham stayed on with her.

She arrived back in Peshawar at lunchtime on Thursday. She told my father that I was to be airlifted to an army hospital in Rawalpindi which had the best intensive care. He couldn’t see how a child so sick could fly, but Dr Fiona assured him that she did this all the time so not to worry. He asked her if there was any hope for me. ‘Had there been no hope I would not be here,’ she replied.

My father says that in that moment he could not hold back his tears.

Later that day a nurse came and put drops in my eyes. ‘Look, Khaista,’ said my mother. ‘Dr Fiona is right because the nurses put eye drops in Malala’s eyes. They wouldn’t put drops in if there was no chance.’ One of the other girls who had been shot, Shazia, had been moved to the same hospital and Fiona went to check on her. She told my father that Shazia was fine and had begged her, ‘Look after Malala!’

We were taken to the helipad by ambulance under high security with motorcycle outriders and flashing blue lights.The helicopter flight was one hour and fifteen minutes. Dr Fiona hardly sat down; she was so busy the whole way with all the different equipment that it looked to my father as if she was fighting with it. She was doing what she had been doing for years. Half her work in the UK was moving critically ill children, the other half was treating them in intensive care. But she had never been in a situation quite like this. Not only was Peshawar dangerous for Westerners but after googling me she realised this was no ordinary case. ‘If anything had happened to her it would have been blamed on the white woman,’ she said afterwards. ‘If she’d died I would have killed Pakistan’s Mother Teresa.’

As soon as we landed in Rawalpindi we were taken by ambulance with another military escort to a hospital called the Armed Forces Institute of Cardiology. My father was alarmed - how would they know how to deal with head wounds? But Dr Fiona assured him it had the best intensive care in Pakistan with state-of-the-art equipment and British-trained doctors. Her own nurses from Birmingham were there waiting and had explained to the cardiology nurses the specific procedures for dealing with head injuries.They spent the next three hours with me, swapping my antibiotics and my blood lines as I seemed to be reacting badly to the blood transfusions. Finally they said I was stable.

The hospital had been put on complete lockdown. There was an entire battalion of soldiers guarding it and even snipers on the rooftops. No one was allowed in; doctors had to wear uniforms; patients could only be visited by close relatives, all of whom underwent strict security checks. An army major was assigned to my parents and followed them everywhere.

My father was scared and my uncle kept saying, ‘Be very careful - some of these people might be secret agents.’ My family was given three rooms in the officers’ hostel. Everyone’s mobile phone was confiscated, which they said was for security reasons but may have also been to stop my father talking to the media. Any time my parents wanted to take the short walk from the hostel to the hospital they first had to be cleared via walkie-talkie, which took at least half an hour. They were even guarded as they crossed the hostel lawn to the dining hall. No visitors could get in - even when the Prime Minister came to see me he was not allowed inside. The security seemed astonishing, but over the last three years the Taliban had managed to infiltrate and attack even the most highly guarded military installations - the naval base at Mehran, the air force base in Kamra and the army headquarters just down the road.

We were all at risk from a Taliban attack. My father was told that even my brothers would not be spared. He was very concerned because at that time Khushal was still in Mingora, although later he was brought down to Rawalpindi to join them. There were no computers or Internet in the hostel but a friendly cook, Yaseem Mama, used to bring my family the newspapers and whatever they needed.

Yaseem told them he felt proud to prepare my family’s food. They were so touched by his kindness that they shared our story with him. He wanted to nourish them with food and ease their suffering.

They had no appetite so he would try to tempt them with ever more delicious dishes, custards and sweets. One mealtime Khushal said that the dining table felt empty with only the four of them. They felt incomplete without me.

It was in one of Yaseem’s newspapers that my father read for the first time some of the incredible international reaction to my shooting. It seemed like the whole world was outraged. Ban Ki-moon, the UN Secretary General, called it ‘a heinous and cowardly act’. President Obama described the shooting as ‘reprehensible and disgusting and tragic’. But some of the reaction in Pakistan was not so positive. While some papers described me as a ‘peace icon’, others carried the usual conspiracy theories, some bloggers even questioning if I had really been shot. All sorts of stories were made up, particularly in the Urdu press, such as one that claimed I had criticised the growing of beards. One of the most vocal people against me was a female MP called Dr Raheela Qazi from the religious Jamaate-Islami party. She called me an American stooge and showed a photograph of me sitting next to Ambassador Richard Holbrooke as evidence of me ‘hobnobbing with US military authority’!

Dr Fiona was a great comfort to us. My mother speaks only Pashto so couldn’t understand anything she said, but Fiona would gesture with a thumbs-up when she came out of my room and say ‘Good.’

She became a messenger for my parents, not only a doctor. She would sit with them patiently and would then ask my father to explain every detail to my mother. My father was astonished and pleased - in our country few doctors bother explaining anything to an illiterate woman. They heard that offers were pouring in from overseas to treat me including from America, where a top hospital called Johns Hopkins had offered free treatment. Individual Americans also offered to help, including Senator John Kerry, a rich man who had visited Pakistan many times, and Gabrielle Giffords, a congresswoman who had been shot in the head while meeting constituents at a shopping mall in Arizona. There were offers too from Germany, Singapore, the UAE and Britain.

Nobody consulted my mother and father on what should happen to me. All decisions were made by the army. General Kayani asked Dr Javid whether I should be sent abroad or not. The army chief was spending a surprising amount of his time on the issue - Dr Javid says they spent six hours discussing me! Perhaps more than any politician he understood the political implications if I did not survive. He was hoping to build a political consensus behind launching an all-out attack on the Taliban. But also those close to him say he is a compassionate man. His own father was just an ordinary soldier and died young, leaving him as the eldest son of eight to support his entire family. When he became army chief the first thing General Kayani did was improve housing, food rations and education for ordinary soldiers rather than officers.

Dr Fiona said it was likely I would have a speech impediment and a weak right arm and right leg, so I would need extensive rehabilitation facilities, which Pakistan didn’t have. ‘If you’re serious about getting the best outcome possible, take her overseas,’ she advised.

General Kayani was adamant that the Americans should not be involved because of the ongoing bad relations between the two countries after the Raymond Davis episode and the bin Laden raid as well as the killing of some Pakistani soldiers at a border post by a US helicopter. Dr Javid suggested Great Ormond Street in London, and specialist hospitals in Edinburgh and Glasgow. ‘Why not your own hospital?’ General Kayani asked.

Dr Javid had known this was coming. Queen Elizabeth Hospital in Birmingham is known for treating British soldiers wounded in Afghanistan and Iraq. Its location outside the centre of the city also offered privacy. He called his boss Kevin Bolger, the hospital’s chief operating officer. He quickly agreed it was the right thing to do, although afterwards he said, ‘None of us ever imagined how much it would take over the hospital.’ Moving me - a foreign minor - to the Queen Elizabeth Hospital was not a simple exercise, and Bolger soon found himself tangled in the hoops of British and Pakistani bureaucracy. Meanwhile time was ticking away. Although my condition had been stabilised it was felt that I needed to be moved within forty-eight hours, seventy-two at the most.

Finally the go-ahead was given and the doctors had to face the problem of how I was to be moved and who would pay for it. Dr Javid suggested taking up an offer from the Royal Air Force as they were used to transporting wounded soldiers from Afghanistan, but General Kayani refused. He called Dr Javid for a late-night meeting at his house - the general keeps late hours - and explained, chainsmoking as usual, that he did not want any foreign military involved. There were already too many conspiracy theories floating around about my shooting, people saying I was a CIA agent and such things, and the army chief did not want to further fuel them. This left Dr Javid in a difficult position.

The British government had offered assistance but needed a formal request from the Pakistan government. But my government was reluctant to ask for fear of loss of face. Fortunately at this point the ruling family of the United Arab Emirates stepped in. They offered their private jet, which had its own on-board hospital. I was to be flown out of Pakistan for the first time in my life in the early hours of Monday, 15 October.

My parents had no idea of any of these negotiations though they knew discussions were under way to move me overseas. Naturally they assumed that wherever I was sent, they would accompany me.

My mother and brothers had no passports or documentation. On Sunday afternoon my father was informed by the colonel that I would be leaving the next morning for the UK and only he was to accompany me, not my mother or my brothers. He was told there was a problem arranging their passports and that for security reasons he should not even tell the rest of my family he was going.

My father shares everything with my mother and there was no way he would keep such a thing secret. He told her the news with a heavy heart. My mother was sitting with uncle Faiz Mohammad, who was furious and worried about her and my brothers’ security. ‘If she’s on her own with two boys in Mingora, anything could happen to them!’

My father called the colonel. ‘I have informed my family and they are very unhappy. I cannot leave them.’ This caused a big problem because I was a minor so couldn’t be sent alone and many people got involved to try and convince my father to come with me, including Colonel Junaid, Dr Javid and Dr Fiona. My father does not respond well to being pushed and remained firm even though it was clear that by now he was creating havoc. He explained to Dr Javid, ‘My daughter is now in safe hands and going to a safe country. I can’t leave my wife and sons alone here. They are at risk. What has happened to my daughter has happened and now she is in God’s hands. I am a father - my sons are as important to me as my daughter.’

Dr Javid asked to see my father privately. ‘Are you sure this is the only reason you are not coming?’ he asked. He wanted to make sure no one was pressuring him.

‘My wife told me, “You can’t leave us,”’ my father said. The doctor put a hand on his shoulder and reassured my father that I would be taken care of and he could trust him. ‘Isn’t it a miracle you all happened to be here when Malala was shot?’ said my father.

‘It is my belief God sends the solution first and the problem later,’ replied Dr Javid.

My father then signed an ‘in loco parentis’ document making Dr Fiona my guardian for the trip to the UK. My father was in tears as he gave her my passport and took her hand.

‘Fiona, I trust you. Please take care of my daughter.’

Then my mother and father came to my bedside to say goodbye. It was around 11 p.m. when they saw me for the last time in Pakistan. I could not speak, my eyes were shut and it was only my breath that reassured them I was still alive. My mother cried, but my father tried to comfort her as he felt I was now out of danger. All those deadlines they’d given at the beginning - when they said the next twenty-four hours were dangerous, forty-eight were crucial, seventy-two were critical - had all passed without incident. The swelling had gone down and my blood levels had improved. My family trusted that Dr Fiona and Dr Javid would give me the best possible care.

When my family went back to their rooms sleep was slow in coming. Just after midnight someone knocked at their door. It was one of the colonels who had earlier tried to convince my father to leave my mother behind and travel to the UK. He told my father that he absolutely had to travel with me or I might not be taken at all.

‘I told you last night the issue was resolved,’ my father replied. ‘Why did you wake me? I’m not leaving my family.’

Once again, another official was called to talk to him. ‘You must go. You are her parent, and if you don’t accompany her she may not be accepted into the hospital in the UK,’ he said.

‘What’s done is done,’ my father insisted. ‘I am not changing my mind. We will all follow in a few days when the documents are sorted out.’

The colonel then said, ‘Let’s go to the hospital as there are other documents to sign.’

My father became suspicious. It was after midnight and he was scared. He didn’t want to go alone with the officials and insisted my mother come too. My father was so worried that for the whole time he repeated a verse of the Holy Quran over and over. It was from the story of Yunus who is swallowed by a whale like the story of Jonah in the Bible. This verse was recited by the prophet Yunus when he was in the tummy of the whale. It reassures us that there is a way out of even the worst trouble and danger if we keep faith.

When they got to the hospital the colonel told my father that if I was to be allowed to fly to the UK then there were other documents that needed to be signed. It was simple. My father had felt so uncomfortable and scared because of the secrecy of all the arrangements, the men in uniform everywhere and the vulnerability of our family, that he had panicked and blown the incident out of proportion. The whole episode had been a matter of botched bureaucracy.

When my parents finally got back to the hostel it was with a very heavy heart. My father did not want me to come round in a strange country without my family there. He was worried about how confused I would be. My last memory would be of the school bus, and he was distraught that I would feel abandoned by them.

I was taken away at 5 a.m. on Monday, 15 October under armed escort. The roads to the airport had been closed and there were snipers on the rooftops of the buildings lining the route. The UAE plane was waiting. I am told it is the height of luxury with a plush double bed, sixteen first-class seats and a mini-hospital at the back staffed with European nurses led by a German doctor. I am just sorry I wasn’t conscious to enjoy it. The plane flew to Abu Dhabi for refuelling then headed on to Birmingham, where it landed in the late afternoon.

In the hostel my parents waited. They assumed their passports and visas were being processed and they would join me in a few days. But they heard nothing. They had no phone and no access to a computer to check on my progress. The wait felt endless.

PART FIVE: A Second Life

Watan zama za da watan yam

Ka da watan da para mram khushala yama!

I am a patriot and I love my country

And for that I would gladly sacrifice all.

Seventh Reason: Justifications Of Most Of The Shi`ah

Most of the Shi`ite Muslims believe that the prohibition of the recordation and reporting of the Hadith was aimed at stopping the narrations regarding the merits of the Ahl al-Bayt, since the adopters of the decision were afraid of the spread of the Holy Prophet’s sayings about the merits1 and Imamate2 of Imam `Ali and his descendants.

The decision was applied more intensely during the reign of Mu`awiyah, the first Umayyad ruler, who used to order people to curse Imam `Ali during the ritual Friday Sermons from the Muslims’ minbars.3

This opinion has been also concluded from the reality of the ummah after the Holy Prophet as well as the political and social structure of the caliphate; the cultural act was not unfamiliar to the political act and the caliphs exerted all their efforts to keep the Ahl al-Bayt as far as possible from the new system of the Islamic State (namely, System of Caliphate) and, furthermore, they disrobed the Holy Prophet’s Family from any rest they would rely upon; consequently, it is not strange to say that `Umar ibn al-Khattab’s decision of the prohibition of reporting and recording the Hadith was issued for this very purpose, nothing else.

Some authors have recorded `Umar’s statements that were quoted from al-Khatib al-Baghdadiy in the following narration:

It has been narrated on the authority of `Abd al-Rahman ibn al-Aswad on the authority of his father that `Alqamah once brought a book from Makkah (or Yemen) comprising Hadiths about the Ahl al-Bayt. We then visited `Abdullah ibn Mas`ud and gave him that book. He asked his bondmaid to fetch him a washtub filled with water. We asked him to read that book since it contained great Hadiths, but he put the book in the water reciting (Almighty Allah’s saying),

‘We narrate to you the best of narratives, by Our revealing to you this Qur’an. (Holy Qur’an: 12:3)’

He then said, ‘Hearts are like bowls. You should thus fill in them with the Qur’an, nothing else.’4

From the previous narration, the adopters of this opinion have concluded `Abdullah ibn Mas`ud’s deviation from the line of the Ahl al-Bayt, which is consequently regarded as deviation from the line of Imam `Ali,5 or that his indifference to the topic and tearing of the book were aimed at deluding the people that the Holy Qur’an is sufficing for anything else.6

As a result, such acts have been seen as attempts to eradicate the evidences on the Imamate of the Ahl al-Bayt, which was the one and only purpose behind the issuance of the decision of prohibiting recording and reporting the Hadith.7

Objections To The Justification

(1) Reference books of Hadith have proven that `Abdullah ibn Mas`ud encouraged the reporting and recordation of the Hadith; therefore, he was summoned to al-Madinah during the reign of `Umar ibn al-Khattab and was arrested there to the last of `Umar’s reign. Confirming this claim, we cite the following narrations:

It has been narrated that `Amr ibn Maymun said, “I have always been present before `Abdullah ibn Mas`ud on every Thursday night and he was always reporting the Hadith of the Holy Prophet.”8

It has been narrated that `Abdullah ibn al-Zubayr said, I asked my father, “Why have I never heard you reporting the Hadith of the Holy Prophet as Ibn Mas`ud and others do?”9

It has been narrated on the authority of Abu-Qulabah that Ibn Mas`ud said, “Persist in knowledge before it is removed. Its removal stands for the departure of its bearers. You do not know at which time you will need knowledge. You will also find some peoples claiming that they are encouraging you to abide by the Book of Allah while they have, in fact, flung it behind their backs.”10

Ma`an also narrated that `Abd al-Rahman ibn Mas`ud took out a book (copy of the Holy Qur’an) and sworn that it had been handwritten by his father personally.11

In Sahih al-Bukhariy,12 the chapter regarding the recitations of the Holy Qur’an, there is an indication to the existence of a copy of the Holy Qur’an found with or handwritten by Ibn Mas`ud. His disciples were reported to have traveled for sake of seeking and recording knowledge.

In this regard, al-Shi`biy said, “As much as I know, none was more active in seeking knowledge than Masruq in all countries. The disciples of `Abdullah ibn Mas`ud who used to teach people knowledge in general and the Holy Qur’an in particular were `Alqamah, Masruq and… etc.”13

Ibn `Ayyash was reported to have said that he had heard al-Mughirah saying, “The only ones who used to report `Ali’s narrations as authentic as they were except the disciples of `Abdullah ibn Mas`ud.”14

`Alqamah, who was known of his love for Imam `Ali, was one of `Abdullah ibn Mas`ud’s disciples.

According to al-Fasawiy’s book of history (al-Tarikh), one of the grandsons of `Abdullah ibn Mas`ud showed Ma`an a copy of the Holy Qur’an that had been handwritten by his father, `Abd al-Rahman, comprising Hadiths and religious verdicts issued by `Abdullah ibn Mas`ud.15

On the authority of him, al-Tabaraniy narrated that `Āmir ibn `Abdullah ibn Mas`ud had handwritten some Hadiths as well as the religious verdicts issued by `Abdullah ibn Mas`ud and sent them to Yahya ibn Abi-Kathir.16

In addition to the previous narrations, what has been said about `Abdullah ibn Mas`ud who was one of the foremost six Sahabah who hurried to accept Islam; about whom the Holy Prophet said, ‘You are certainly a skilled boy,’17 and ‘If you desire to listen to the Qur’an as fresh as it is, you should listen to him from the mouth of Ibn Ummi-`Abd (`Abdullah ibn Mas`ud)’18 and whom `Umar ibn al-Khattab sent to al-Kufah for teaching the people there the issues of the religion - all these matters, if considered deliberately, prove that `Abdullah ibn Mas`ud enjoyed the clearest Islamic view and education. He insisted on teaching people the Holy Qur’an as accurately as he had heard from the Holy Prophet until `Uthman ibn `Affan broke one of his ribs.19

As a result, any reports narrating that an individual enjoying such characteristics supported the prohibition of recording the Hadith must be carefully and deliberately scrutinized.

(2) We could not put our hands on the other part of `Alqamah’s narration that has been quoted by al-Khatib al-Baghdadiy from Ibn Sallam’s Gharib al-Hadith where he mentioned that the Hadiths were about the Ahl al-Bayt.20 This narration also opposes other reports that narrate `Abdullah ibn Mas`ud’s being one of the twelve individuals who disapproved of Abu-Bakr’s having seized the position of leadership saying,

“O People of Quraysh: Your chiefs and you have known for sure that his Household (Ahl al-Bayt) are closer to the Holy Prophet than you are. If you claim that you are the most rightful in holding this position for your kinship to the Holy Prophet or claim your being the foremost, his Household are, of course, closer to him than you are and more advanced than you are. You should then avoid turning on your backs for then you will turn back losers.”21

In addition, he is narrated to have reported the merits of the Five Individuals of the Ahl al-Bayt22 in general and Imam al-Hasan and Imam al-Husayn in particular.23

According to al-Isabah fi Tamyiz al-Sahabah and other reference books of Hadith, Abu-Musa (al-Ash`ariy) said:

“When my brother and I came (to al-Madinah) from the Yemen, we though that `Abdullah ibn Mas`ud had been one of the family members of the Holy Prophet for we used to see his mother and him always visiting the Holy Prophet.”24

`Abdullah ibn Mas`ud also quoted the Holy Prophet as saying,

“The leaders (caliphs) coming after me will be twelve in number, which is the number of the Israelite Chieftains.”25

Al-Khazzaz, in Kifayat al-Athar, has quoted `Abdullah ibn Mas`ud as saying,

“I heard the Messenger of Allah saying: The Imams to come after me will be twelve in number. Nine of them are from the offspring of al-Husayn and the ninth of them is (their) al-Mahdi.”26

On the authority of Masruq, Ahmad (ibn Hanbal) narrated the following:

“We were accompanying `Abdullah ibn Mas`ud in the Masjid when a person asked him, ‘Did your Prophet inform you about the number of his successors?’ ‘Yes,’ answered `Abdullah ibn Mas`ud, ‘Their number is the same as the number of the Israelite Chieftains.’”27

The following narration is quoted from al-Bidayah wa’l-Nihayah:

“The Holy Prophet said: The number of the caliphs to come after me will be as same as the number of the Disciples of Prophet Moses.”28

Al-Hakim al-Nisapuriy has recorded the following on the authority of `Abdullah ibn Mas`ud:

“One time, we visited the Holy Prophet who received us with great pleasure due to which he answered all our questions and, moreover, had informed us of things before we asked him. This situation lasted until some Hashemite youngsters, among whom were al-Hasan and al-Husayn, passed by us.

Having seen them, the Holy Prophet kept silent as his eyes shed tears. ‘O Allah’s Messenger,’ said we, ‘Your face is showing a scene that we dislike.’ He answered, ‘Almighty Allah has chosen for us, the Ahl al-Bayt, the Hereafter to this world.

Verily after me, my Household shall have to encounter expulsion and displacement until black standards will be raised from the East, and their bearers will demand with the right but they will be denied. Again, they will demand with it but they will also be denied and then they will be fought and victory will be given to them…”29

Al-Hakim al-Nisapuriy, also, has quoted `Abdullah ibn Mas`ud as saying,

“The Messenger of Allah said: Fatimah has verily guarded her chastity; therefore, Almighty Allah has forbidden Hellfire to consume her progeny.30

The Messenger of Allah also said,

To look at `Ali’s face is an act of worship.”31

`Abdullah ibn Mas`ud was the narrator of the Holy Prophet’s famous saying about Imam `Ali when proceeded to fight `Amr ibn `Abd-Wudd (during the Battle of Khandaq):

“The whole faith is now facing the whole polytheism.”32

He also narrated the Holy Prophet’s saying,

“Anyone who declares that he believes in me and in that which I have brought but he, meanwhile, dislikes `Ali is actually liar, not believer.”33

In addition, he reported that the Holy Prophet handed the standard of the Muhajirun34 to Imam `Ali during the Battle of Uhud.35 He also reported that when the Holy Prophet was asked about `Ali’s position to him, he said,

“`Ali’s position to me is as same as my position to Almighty Allah.”36

Moreover, he reported many Hadiths praising `Ali, Fatimah, al-Hasan and al-Husayn. He was quoted to have said,

“In the age of the Holy Prophet, the only means through which we used to recognize the hypocrites was their having hated `Ali ibn Abi-Talib.”37

“Wisdom has been divided into ten parts; nine parts are given to `Ali while the people’s share is one part only. Yet, `Ali is more knowledgeable than they are on the subject of this part.”38

“The Holy Qur'an was revealed in seven characters of knowledge each of which has a definite explicit and implicit signification. `Ali ibn Abi-Talib has for sure known all the explicit and the implicit indications of each of these characters.”39

“I have learned seventy Surahs of the Holy Qur'an at the hands of the Messenger of Allah and learnt the rest at the hands of the best people - `Ali ibn Abi-Talib.”40

Al-A`mash has narrated on the authority of Abu-`Amr al-Shaybaniy that Abu-Musa al-Ash`ariy said,

“Whenever I saw `Abdullah (ibn Mas`ud), I thought of him as the slave of the family of Muhammad.”41

It is also well known that `Abdullah ibn Mas`ud issued the verdict that seeking Allah’s blessings for Muhammad and the Family of Muhammad42 during the Tashahhud is obligatory.43 It has been recorded in Qadi (Judge) `Ayyad’s al-Shifa that `Abdullah ibn Mas`ud reported the Holy Prophet as saying,

“A prayer in which seeking Allah’s blessings for my family (the Ahl al-Bayt) and me is not mentioned will not be admitted.”44

In order to avoid lengthiness, the aforementioned citations are sufficient if they are considered properly. What is more is that `Abdullah ibn Mas`ud is well-known to have disagreed with `Uthman ibn `Affan on more than one situation and about more than one issue.

In spite of the pressure that he had to encounter because of the policies of the ruling authorities, `Abdullah ibn Mas`ud used to declare whatever he had heard from the Messenger of Allah. So long as these reports are authentic, the words of al-Khatib al-Baghdadiy quoted from `Alqamah must be seen as suspicious.

Nevertheless, if al-Khatib al-Baghdadiy’s words are accepted as true, we will face the problem of the authentic narrations that reported `Abdullah ibn Mas`ud as having been one of the few men who were permitted to participate in the funeral ceremonies of Lady Fatimah al-Zahra’ and offer the Deceased Prayer (Salat al-Mayyit) for her.

We all know for certain that the permission of attending the burial of Lady Fatimah al-Zahra’ was given exclusively to the choicest of the Shi`ite Muslims and the superior disciples of Imam `Ali. If we give credence to the aforementioned narrations that report `Abdullah ibn Mas`ud’s having been loyal to the Ahl al-Bayt, we must not believe the claims that he erased the Hadiths revealing their merits. In al-Khisal and al-Amaliy, Shaykh al-Saduq has recorded that Imam `Ali said,

“The earth was created for seven individuals in favor of whom (the other) peoples are given their sustenance, bestowed with rain, and given victory (over their enemies). They were permitted to offer the Deceased Prayer for Lady Fatimah - peace be upon her. One of them was `Abdullah ibn Mas`ud.”45

Moreover, he was one of those who offered the Deceased Prayer for Abu-Dharr and witnessed the ceremonies of bathing, coffining, and burying his body. On the grounds of the authenticated narration that quotes the Holy Prophet as saying, “Abu-Dharr’s funeral will be witnessed by a faithful group of people,”46 or “a virtuous men of the ummah,”47 as quoted by al-Kishiy, `Abdullah ibn Mas`ud must be one of such virtuous and faithful people.

All the previous statements demonstrate the grandeur and standing of `Abdullah ibn Mas`ud about whom Sharif al-Murtada, in his book entitled al-Shafi, says,

“Consensually, the ummah has confirmed the purity, virtuousness, and faithfulness of `Abdullah ibn Mas`ud whom was praised and honored by the Messenger of Allah and who persisted on his praised characteristics until he died.”48

Supposing al-Khatib al-Baghdadiy’s narration was true, `Abdullah ibn Mas`ud probably warned against some myths that were included in such Hadiths. As evidence, the narrator added that Ibn Mas`ud erased such narrations with his hand while he recited (Almighty Allah’s saying),

‘We narrate unto thee (Muhammad) the best of narratives. (Holy Qur’an 13:3)’49

Supporting this probability, it has been narrated that a Syrian man carrying a paper on which several statements and myths of Abu’l-Darda’ were written brought it to `Abdullah ibn Mas`ud and asked him to evaluate the texts therein. He took the paper and read it. He then came to his house and asked his bondmaid to bring him a vessel full on water. When she did, `Abdullah ibn Mas`ud rubbed the inscriptions out while reciting Almighty Allah’s saying,

“Alif. Lam. Ra. These are verse of the Scripture that maketh plain. Lo! We have revealed it, a Lecture in Arabic, that ye may understand. We narrate unto thee (Muhammad) the best of narratives in that We have inspired in thee this Qur'an, though aforetime thou wast of the heedless. (Holy Qur’an: 13:1-3)”

He then added twice, Do you expect to find accounts better than those of Almighty Allah?”50

The previous report can have two probabilities:

a) Ibn Mas`ud might have erased that paper for it comprised Hadiths indicating the virtues of the Ahl al-Bayt. This opinion is carried by the scholars under the seventh reason.

b) Ibn Mas`ud mighty have erased that paper for it comprised some fables since he knew that Abu’l-Darda' and Ka`b al-Ahbar had not cared to narrate the fables of the ancient nations that are related to the Islamic beliefs. Besides, he justified his action by reciting the holy verse,

‘We narrate unto thee (Muhammad) the best of narratives. (Holy Qur’an: 13:3)’

Experts have regarded such fables and sermons as one of the twelve or sixteen reasons beyond forging lies against the Hadiths.51

It is thus probable that Ibn Mas`ud, having noticed such fables fabricated against the Ahl al-Bayt, erased them because he would not accept such lies to be forged against the Ahl al-Bayt. On this account, to decide the first justification as the true and the main reason beyond Ibn Mas`ud’s erasing these papers is unambiguously beyond limits.

Inasmuch as `Abdullah ibn Mas`ud is intended, it seems necessary to mention that some people criticized him for he, like some of the Sahabah, had issued personal opinions. This is in fact not untrue; since Ibn Mas`ud was a religious authority, he must have issued some verdicts depending upon certain narrations that, in his conception, were the truest or acting upon his conclusions or inference.

This situation can be noticed with the Tabi`un or their followers, such as Abu-Hanifah, Sufyan al-Thawriy, al-Hasan al-Basriy, and other scholars who issued personal verdicts. Yet, the situations of these scholars did not mean that they intended to keep pace with the ruling authorities, since not all of their opinions agreed with the regulations of the ruling regime.52

Nevertheless, unlike al-Miqdad ibn al-Aswad, `Ammar ibn Yasir, and Abu-Dharr, as well as other Sahabah and Tabi’un who believed in the religious opinions and course of Imam `Ali as being a true copy of the Holy Prophet’s Sunnah, the aforementioned scholars had their own principles and bases that have created such variety of opinions.

This is on the assumption of compromise. Yet, the reality is that if we consider the jurisprudential aspect of `Abdullah ibn Mas`ud objectively, it becomes unfeasible to throw him in the side of the Opinionists who depended upon their personal views.

For instance, when some people referred to him in a religious question more than once, he used to answer them each time that he had not been acquaintanted with the answer. Had it not that the obligation of issuing religious verdicts was individual for him (because of the absence of any other individuals authorized enough for issuing religious verdicts), he would not have issued such a verdict.

In this connection, Ahmad ibn Hanbal has narrated that the following question was put before `Abdullah ibn Mas`ud: A man died before he consummated his wife for whom he had not nominated a dowry. After they had referred to `Abdullah ibn Mas`ud in this question for about a whole month, they finally forced him to issue any verdict.

He thus said, “I decided that this woman’s dowry should be as much as the dowry of ordinary women without addition or reduction and that she is worthy of her share of inheritance and she must observe the ritual waiting period of widows. If this judgment is true, it is then due to the guidance of Almighty Allah; and if it is incorrect, it is then due to my own fault as well as Satan’s seduction.

Yet, Almighty Allah and His Messengers are released from such a flaw.” A group of people, from the tribe of Ashja`, among whom were al-Jarrah and Abu-Sinan stood up and said, “We do witness that the Messenger of Allah issued this very judgment as regards the case of one of our women named Buru` bint Washiq.” On hearing this, `Abdullah ibn Mas`ud became terribly delighted as he noticed that his judgment had agreed with the Holy Prophet’s.53

On the contrary of the claims of Ibn Shadhan, `Abdullah ibn Mas`ud did not follow, support, incline to, or repeat the same words of the party who violated the Holy Prophet’s instruction regarding the divinely commissioned leadership of Imam `Ali.54 According to reliable books of Hadith, Imam `Ali, having been asked about `Abdullah ibn Mas`ud, said,

“He learnt the Holy Qur'an and Sunnah and stopped. This is in fact the utmost knowledge.”55

“He has studied the Holy Qur'an and thus followed its instructions and refrained from doing what is deemed unlawful therein. He is expert in the religion and authority in the Sunnah.”56

If truth be told, `Abdullah ibn Mas`ud’s virtues that have been recorded in the books of the other sects are more than these mentioned in the Shi`ite books. Yet, everybody testifies his great personality and high reputation.

As a result, the words of al-Khatib al-Baghdadiy and the facts adopted by some of the Shi`ite scholars so as to prove that `Abdullah ibn Mas`ud had torn and erased some papers that comprised Hadiths about the virtues of the Ahl al-Bayt cannot be taken as irrefutable evidences because

(1) the statement ‘Hadiths regarding the Ahl al-Bayt’ does not necessarily refer to words of praising them; therefore, it is probable that Ibn Mas`ud erased such papers because they contained words of exaggeration about or condemnation against the Ahl al-Bayt, and the latter probability agrees with our aforementioned statements about the life account of `Abdullah ibn Mas`ud who used to report the Holy Prophet’s words of praise about the Ahl al-Bayt, and

(2) the claim that the prohibition of recording the Hadith was intended to eradicate the virtues of the Ahl al-Bayt and the evidences on their Imamate - such a claim does not agree with Abu-Bakr and `Umar’s general prohibition of recording the Hadith since the evidence is more specific than the claim. In other words, Abu-Bakr and `Umar ibn Al-Khattab issued a general decision of preventing from recording any Hadith.

The earlier prohibited reporting the Hadith and called for referring to the Qur'an exclusively after he had set to fire his five hundred recorded Hadiths. The latter ordered everyone who had kept such papers of Hadith to bring them to him so that ‘he would take up the most appropriate.’

Had their one and only purpose beyond the decision of the prohibition been to erase the virtues of the Ahl al-Bayt and the evidences on their Imamate, Abu-Bakr could have erased, among the five hundred Hadiths that he had kept, the ones that he had not liked and kept the others.

Similarly, `Umar would have erased such narrations only and kept up the others in a definite book and then ordered people to conclude the religious precepts from that book. He would also have forwarded the Hadiths of the exegesis of the Holy Qur'an, morals, virtues, sermons, instructions, and the like to definite preachers whom he trusted so that he would conceal his main purpose beyond the prohibition of recording the Hadith from the Muslims by creating a confusion between what is right and what is wrong!

In addition, the justification that `Umar prohibited the recordation of the Hadith in order to eradicate the Hadiths regarding the virtues of the Ahl al-Bayt denotes that `Umar was not brave enough to prevent spreading the Hadiths indicating the virtues of Imam `Ali and the Ahl al-Bayt and he therefore had to declare a general prohibition of recording the Hadith so as to achieve his aim and avoid the consequences of a decision preventing the spread of the Hadiths indicating the virtues of the Ahl al-Bayt.

Nevertheless, everybody knows that `Umar was so severe and harsh-hearted that he feared nobody at all. History has proven that he attacked those who protected themselves in Lady Fatimah al-Zahra'’s house because they had not accepted the leadership of Abu-Bakr.

Among those persons were Imam `Ali, al-`Abbas, al-Fadl ibn al-`Abbas, al-Zubayr, Khalid ibn Sa`id, al-Miqdad, Salman, Abu-Dharr, `Ammar, al-Barra’ ibn `Āzib, Ubayy ibn Ka`b,57 Sa`d ibn Abi-Waqqas and Talhah ibn ‘Ubaydullah.

All the same, `Umar carried a torch of fire to set it to the house while they were therein. Lady Fatimah faced him and said surprisingly, “Son of Al-Khattab! Have you come to set our house on fire?” “I will do it unless you follow what people have followed,” answered `Umar.58

According to Kanz al-`Ummal, `Umar said to Lady Fatimah, “Although I know for sure that you were the most beloved to your father and the most beloved to us after your father, this will not stop me from setting the door of your house on fire while you are in as long as those people are gathering therein.”59

According to al-Imamah wa’l-Siyasah, after the group who gathered in Imam `Ali’s house refused to respond to `Umar and come out, he ordered his followers to bring him firewood saying, “I swear to Him Who prevails on my soul that if you do not come out right now, I will certainly set this house and its inhabitants on fire.” Some of the attendants warned him that Fatimah was there in the house, but he answered, “So what!”60

According to Ansab al-Ashraf, when `Ali refused to swear allegiance to Abu-Bakr after he had invited him to it, `Umar, carrying a torch of fire, came to his house. Facing him, Lady Fatimah said, “Son of al-Khattab: Do you intend to set the door of my house on fire?” “Yes, I do,” answered `Umar, “This will be stronger in what your father has carried.”61

The previous narrations and their likes that confirm `Umar’s coarseness and impudence in presenting his opinions make it unlikely to believe that he prohibited the compilation of Hadiths for nothing other than erasing the texts that manifest the Ahl al-Bayt’s merits and prove their divinely commissioned leadership.

Had `Umar wanted this, he would not have feared anything or anybody, he would not have anticipated the Sahabah’s misgiving, and he would not have stopped for fear of the consequences; rather he would have shown the red lines of this decision in the very same way as he had done when he openly and bravely declared,

“Two issues were allowed during the age of Allah’s Messenger, but now I deem them forbidden and will punish anyone who violates this prohibition. These are the temporary marriage and the allowable period during the Hajj (mut`at al-Hajj).”62

Thus, the questions of the seizure of Imam `Ali’s divine position of leadership, the usurpation of Fadak, the transgression against Lady Fatimah al-Zahra', forcing Imam `Ali to swear allegiance to Abu-Bakr, and many other behaviors - all these questions are different from the purpose beyond the question of prohibiting recording and compiling the Hadith.

It has been proven that Abu-Bakr and `Umar narrated numerous Hadiths concerning the virtues of Imam `Ali in specific and the Ahl al-Bayt in general. Muhibb al-Din al-Tabariy, for instance, has dedicated a chapter of his book to the narrations that Abu-Bakr reported from the Holy Prophet about the merits of Imam `Ali, such as the Hadiths:

‘Looking at `Ali’s face is a sort of worship.’

‘The palms of both the Holy Prophet and Imam `Ali were even.’

‘The Holy Prophet once gathered `Ali’s sons under the same tent under which he was sitting.’

‘Imam `Ali’s position to the Holy Prophet is as same as the Holy Prophet’s position to his Lord.’

‘On the Resurrection Day, nobody will be permitted to pass the Path (Sirat) before he obtains a license written by Imam `Ali.’

‘The Holy Prophet declared that Imam `Ali was the closest to him.’

As well as his reference to Imam `Ali when he was asked about the features of the Holy Prophet.63

In al-Mustadrak `Ala’l-Sahihayn (The Narrations Subjoined to al-Bukhariy and Sahih Muslim), we read that `Umar ibn al-Khattab said,

“`Ali ibn Abi-Talib has been given three characteristics which I would prefer to the best kind of camels if I was given only one of them… (1) he married Fatimah, daughter of the Messenger of Allah, (2) he was the only one to be permitted to live in the Masjid with the Holy Prophet and (3) he was given the standard (i.e. the commandment of the army) in the war of Khaybar.”64

Through authentic reports, it has been proven that `Umar ibn al-Khattab, during his reign, used to ask and adopt the rulings issued by Imam `Ali. Al-Khawarzmiy, in al-Manaqib, has recorded the following:

When two men asked him about the rulings of the divorcement of bondmaids, `Umar turned to a bald man to his side and asked the same question. As he received the answer from the man, `Umar said it to the two men verbally. Wondering at `Umar, the two men asked, “We asked you because you are the caliph! But you referred to a man to take the answer from him!” “Woe to you,” said `Umar,

“Do you know who the man to whom I referred the question is? He is `Ali ibn Abi-Talib! I have heard the Messenger of Allah saying: If the heavens and the earth are put in one scale of a balance and the faith of `Ali is put in the other, the faith of `Ali will certainly exceed in weight.”65

In addition, `Umar is quoted to have said,

“`Ali is the most experienced of us in the field of judicature,”66

“Without `Ali, `Umar would have perished”67

“May Allah take my soul before I face a problem while Abu’l-Hasan (Imam `Ali) is not present.”68

Tarikh Dimashq reads that `Umar narrated the Holy Prophet’s saying,

“`Ali’s position to me is same as (Prophet) Aaron’s position to (Prophet) Moses; yet, no Prophet is to come after me.”69

“`Ali: You are the first to embrace Islam and the first to believe (in my Mission).”70

Al-Bukhariy has recorded that `Umar ibn al-Khattab said,

“When the Holy Prophet departed life, he was pleased with `Ali.”71

Muhibb al-Din al-Tabariy has also dedicated a chapter to the Hadiths that `Umar narrated concerning the merits of Imam `Ali, such as, ‘the commandment of the Muslim army was given to `Ali during the war of Khaybar,’ ‘`Ali has had three characteristics I wish I had only one of them,’ ‘`Ali’s position to the Holy Prophet is as same as Aaron’s to Moses,’ ‘`Ali’s faith is overweighing the heavens and the earth,’ ‘the Holy Prophet said that `Ali must be the leader of him whoever had taken the Holy Prophet as his leader,’ ‘the Holy Prophet said that he would send `Ali for definite honorable acts and `Umar expressed his wish to have leadership at that situation,’ `Umar said to `Ali: You have become my master and the master of every male and female Muslim,’ ‘

`Ali is the master of everyone who has regarded the Holy Prophet as his master,’ ‘`Umar declared `Ali as his master,’ ‘referring the religious questions to `Ali more than once,’ ‘`Ali’s being the most experienced in the Islamic judicature’ and ‘depending upon `Ali’s opinions in many questions.’72

It has been also proven that the Sahabah used to narrate the merits of Imam `Ali during the reigns of Abu-Bakr and `Umar. On the authority of `Uqab ibn Tha`labah, al-Hakim al-Nisapuriy has recorded that during the reign of `Umar ibn al-Khattab, Abu-Ayyub al-Ansariy narrated that the Holy Prophet ordered `Ali ibn Abi-Talib to fight against the breachers (those who breached their swearing of allegiance to Imam `Ali’s leadership), the violators (those who rebelled and waged war against the army of Imam `Ali) and the apostates (the Khawarij who invented their own beliefs and apostatized from the Islamic beliefs).73

Had it been true that Abu-Bakr and `Umar prohibited reporting and recording the Hadith only for purpose of eradicating the merits of and the evidences on the divinely commissioned leadership of the Ahl al-Bayt since such Hadiths formed a source of challenge against the ruling authorities and their policies - had this been the only reason beyond the prohibition of reporting and recording the Hadith, the numerous Hadiths mentioned in the Sahih books (Sunnite reference books of Hadith) concerning the divinely commissioned leadership of the Holy Imams would not have reached us.

Examples on such Hadiths are the Holy Prophet’s sayings ‘`Ali is with the Holy Qur'an and the Holy Qur'an is with `Ali,’74 ‘I am leaving amongst you the two weighty (precious) things - the Holy Qur'an and my Household; Ahl al-Bayt,’75 ‘the example of Ahl al-Bayt is Noah’s Ark; anyone who embarks on it will be certainly saved while those who abstain will certainly fall and drown’76 and ‘`Ali must be the master of him whoever has regarded me (i.e. the Holy Prophet) as his master’77 in addition to many similar narrations.

To be reasonable, we have to say that although Abu-Bakr and `Umar reported Hadiths concerning the merits of and the evidences on the Ahl-Bayt’s divinely commissioned leadership (Imamate), they were extremely cautious of the explanations and discussions about the matter of choosing Imam `Ali for the leadership of the Islamic community or the existence of a number of Sahabah supporting the necessity of the pure commitment to the divine commandments and violating the personal opinions and inferences regarding the religious issues.

Abu-Bakr and `Umar, though they did not take strict procedures in the field of reporting the merits alone, did not like the spread of the Hadiths that injured their caliphate. In this regard, Abu-Bakr attempted to take the publics away from discussing the affairs of the leadership and from reporting the Holy Prophet’s sayings about the merits of Imam `Ali ibn Abi-Talib and his most worthiness of holding this position.

This is because to explain, display, and divulge the dimensions of the Hadiths indicating the leadership and Imamate of Imam `Ali would be the main factor that terrifies the ruling authorities, not mere reporting from the Holy Prophet. From this cause, Abu-Bakr warned against such sort of display and divulgence.

Shaykh `Abd al-Rahman ibn Yahya al-Mu`allimiy al-Yamaniy says,

“As regards the origin of the incompletely transmitted narration of Ibn Abi-Mulaykah, it derives its significance from the fact that it followed the decease of the Holy Prophet and was related to the affair of the caliphate.

It shows that the people, after having paid homage to Abu-Bakr as the successor of the Holy Prophet, disputed among them; some of them claimed that Abu-Bakr was worthy of the position because the Holy Prophet said to him so-and-so, while others claimed another ones’ having been the worthiest for the Holy Prophet had said about them so-and-so... etc. To avoid such, Abu-Bakr, willingly, decided to take them away from such disputes.”78

`Umar criticized and threatened `Abdullah ibn `Abbas for he used to defend earnestly the divinely commissioned leadership of Imam `Ali. Having heard Ibn `Abbas’s opinion on the caliphate and the worthiness of Imam `Ali in the position of leadership, `Umar said, “Ibn `Abbas: I have been informed that you have been spreading among people some words about which I do not like telling you so that you will keep the same position that you have with me.”

“What are these words?” asked Ibn `Abbas.

“Rumors have it that you always claim that this position (of leadership) was seized from you out of envy and wrong,” said `Umar.

Showing no flattery, Ibn `Abbas insisted on his opinion; therefore, `Umar said to him when he was about to leave, “In spite of your opinion, I still respect your position.”79

On another, yet similar, situation, Ibn `Abbas narrated that `Umar did not like his argument and he thus flamed up with rage; but Ibn `Abbas could amend the situation.80

On a third situation, after Ibn `Abbas had overwhelmed in argument, `Umar ordered him to keep the matter secret, for if he would hear it from a third person, he (either `Umar or Ibn `Abbas) would not spend another night in the city.81

The previous situations prove that `Umar feared that the same words of Ibn `Abbas would be repeated by people whom would have rallied against his government whose legal bases would thus be collapsed.

The previous constraint on displaying the proofs on the Imamate of the Ahl al-Bayt and, for the meantime, the reporting of the Hadiths proving such divinely commissioned position make us understand that Abu-Bakr and `Umar intended smartly to conceal the features of their policy by reporting and listening to the Hadiths revealing the Ahl al-Bayt’s merits.

From the other side, they stopped strictly against anyone who would exceed the defined limits of reporting the Hadith. Accordingly, the blackout practiced on the Hadiths revealing the Ahl al-Bayt’s merits and divinely commissioned leadership was not the one and only reason for the prohibition of reporting and recording the Hadith.

Nevertheless, it is undeniable that this issue played a role in the decision of the prohibition, especially the prohibition from explained matters that dealt with the origin of the caliphate, but this role was partial as it had come under a more comprehensive frame that surrounded a wider, more general, and more wide-ranging purport.

To sum it up, the claims of al-Khatib al-Baghdadiy (died in AH 463) mentioned in his book entitled ‘Taqyid al-`Ilm’ cannot stand for a perfect proof on the aforementioned opinion for the phrase ‘Ahl al-Bayt’ has not been mentioned in the narration of al-Qasim ibn Sallam (died in AH 224), in addition to the criticisms that were addressed to him. As a result, the prohibition of recording the Hadith was not purposed for this reason, which cannot be regarded as the one and only cause of the decision.

Reports Of `Abdullah Ibn Mas`ud’s Prohibiting The Recordation Of The Hadith

In addition to the aforementioned report about `Alqamah’s book of Hadith that was erased by `Abdullah ibn Mas`ud, there are other seven reports relating similar events. Let us now display these reports:

1) Ibn Fudayl has narrated that Husayn ibn `Abd al-Rahman ibn Murrah said: We were visiting `Abdullah ibn Mas`ud when Ibn Qurrah came carrying a book: “I found this book in Syria and it was astonishing; therefore, I have brought it to you.”

2) As `Abdullah looked in the book, he commented, “The past nations perished only because they followed such books and left their (divinely revealed) Book.” He then asked for a washtub in which he put that book and erased it.82

3) `Abd al-Rahman ibn al-Aswad has narrated that his father said: `Alqamah and I found a book and took it directly to `Abdullah ibn Mas`ud. It was about midday when we sat at his door waiting for permission.

When he woke up, `Abdullah ibn Mas`ud sent his bondmaid to see who was at the door. When she informed him, he permitted us to enter. As we were in, he asked us, “You have been waiting for a long time, have you not?”

4) “Yes, we have,” answered we.

5) “Why did you not ask for permission to get in?” asked `Abdullah. “We expected that you were asleep?” answered we.

6) “You should not have thought so, because this is an hour that is as valuable as the hours of the Night Prayer (Salat al-Layl),” said `Abdullah.

7) We then showed him the book saying, “This is a paper containing an astonishing narratives.”

8) Surprisingly, he took the book, asked his bondmaid to bring his a washtub full of water, and erased that book with his hand reciting (Almighty Allah’s saying) ‘We narrate unto thee (Muhammad) the best of narratives.’”

9) We asked him to look in the book for it contained good Hadiths, but he kept on erasing it saying, “These hearts are containers; therefore, you must full it with the Qur’an and nothing else.”83

10) It has been narrated on the authority of `Abd al-Rahman ibn al-Aswad on the authority of his father that `Alqamah once brought a book from Makkah (or the Yemen) comprising Hadiths about the Ahl al-Bayt - the Holy Prophet’s Household. We then visited `Abdullah ibn Mas`ud and gave him that book. He asked his bondmaid to fetch him a washtub filled with water. We asked him to read that book since it contained great Hadiths, but he put the book in the water and erased it reciting (Almighty Allah’s saying),

‘We narrate to you the best of narratives, by Our revealing to you this Qur’an. (Holy Qur’an: 12:3)’

He then said, ‘Hearts are like bowls. You should thus fill in them with the Qur’an, nothing else.’84

11) It has been narrated on the authority of Sulaym ibn al-Aswad that he said: `Abdullah ibn Mirdas and I found a book comprising some narratives and Qur'anic verses with a man from the (tribe of) al-Nakha`. We arranged to see him in the mosque after `Abdullah ibn Mirdas had decided to buy that book with one dirham85 .

While we were still in the mosque, a man came and told us that `Abdullah ibn Mas`ud wanted us. I passed through the circle of the people until I reached `Abdullah ibn Mas`ud and found him catching with that book. He then said, “Verily, the best guidance is that of Muhammad and the best narrative is the Book of Almighty Allah.

Similarly, the worst matters are the innovated. You are conveying narratives and listening to others’ narratives. If you happen to find an innovated matter, you must adhere to the foremost guidance.

Nothing except this book and its likes had caused perdition to the past nations. They inherited it through generations until they neglected the Book of Almighty Allah as if they had never known it. I hereby adjure you by Almighty Allah to bring me any similar book you may find. I swear by Almighty Allah that if I know that such a book is found in Dayr al-Hind, I will go there to bring it.”86

12) It has been narrated on the authority of Ash`ath ibn Sulaym that his father said: I used to sit with some people in the mosque and one day, I found them reciting a book that contained astonishing statements of glorification and praise of Almighty Allah. I then asked the owner to give them to me so that I would take a copy, but he apologized that another man had asked for them.

One day, I entered the mosque and listened to a boy summoning people to be present in `Abdullah ibn Mas`ud’s house. I therefore went there and found him carrying the same book that I had intended to copy.

He then said, “Verily, this book contains sedition, delusion, and heresy. The past nations who had Divine Books perished because they followed such books and neglected the Book of Allah. I hereby ask anyone who knows where such books are found to lead me to them. I swear by Him Who prevails my soul that if I know that such a book is found in Dayr al-Hind, I will bring them even if I will have to go there on foot.” He then asked for water and erased that book.”87

13) …`Abdullah ibn Mas`ud made all efforts for obtaining the book found with some people until he obliged them to bring him that book. When he obtained it, he erased its contents saying, “The past nations who had Divine Books perished because they entered upon the books of their scholars and bishops and neglected their Lord’s Book. (according to another narration, `Abdullah ibn Mas`ud said, “They neglected the Torah and Gospel until they, as well as the religious rulings therein, were obliterated.”)88

14) It has been narrated on the authority of `Abd al-Rahman ibn al-Aswad that his father said: A Syrian man carrying a book that comprised Abu’l-Darda’s words and narratives came to `Abdullah ibn Mas`ud saying, “Abu-’Abd al-Rahman: may you have a look in this book that comprises words of Abu’l-Darda, your brother?” `Abdullah took the book and read it until he reached his house.

Upon reaching there, he asked his bondmaid to bring him a washtub filled with water. He then erased the contents of the book reciting Almighty Allah’s saying, “Alif. Lam. Ra. These are verse of the Scripture that maketh plain. Lo! We have revealed it, a Lecture in Arabic that ye may understand. We narrate unto thee (Muhammad) the best of narratives in that We have inspired in thee this Qur'an, though aforetime thou wast of the heedless.” He then added twice, “Do you intend to find narratives better than those of Almighty Allah?”89

A comprehensive look in the previous narrations altogether brings forth conclusions that are contrary to those presumed by the adopters of the aforementioned opinion. Let us now refer to these conclusions in the following points:

1) The narrations of reporting and recording the knowledge prove that all or most of the books mentioned in the previous narrations comprised astonishing materials of which the Muslims had not heard before because they did not agree with the nature of the Islamic legislation. From this cause, such contents were objects of surprise and astonishment. Had such contents been harmonious to what the Muslims had received and comprehended, they would not have surprised the Muslims.

The previous narrations comprised statements like “I found this book in Syria and it was astonishing,” “This is a paper containing an astonishing narratives” and “I found them reciting a book that contained astonishing statements of glorification and praise of Almighty Allah” all of which prove clearly that the contents of these books did not comprise texts of the Holy Qur'an or the Hadith; otherwise they would not have been astonishing.

2) Except the book that comprised Abu’l-Darda’s words and narratives, all these books did not comprise the words of a definite Sahabiy or narrator of Hadith since the previous narrations had not referred to any definite name being the narrator of such stories and words. Accordingly, the authors of such books are unknown and their contents are not reported from any individual. In other words, they are completely unidentified.

Besides, some of the narrations have proven that the owners of these books were unknown. This is clear in some statements like “I found this book in Syria,” “Alqamah once brought a book,” “A Syrian man carrying a book,” “I found a book comprising some narratives” and other similar statements all of which prove that the source of such books was unknown and thus they cannot be reliable. Correspondingly, Abu’l-Darda’s book contained his own words and stories that he derived from unreliable sources.

3) Some of these books were brought from Syria and others from Makkah or the Yemen. Yet, the source of the others is unknown. Thus, these books were not written by the Sahabah nor were they brought from the center of the Divine Revelation, the seat of the Prophethood, or the home of the Sahabah. Some of these narrations carried statements like “I found this book in Syria,”

“`Alqamah once brought a book from Makkah (or Yemen)” which prove that such difference in identifying the source of these books was because of the uncertainty of the matter, not the narrator. In other words, the carrier of these books did not know the source of these books whose narratives were influenced by the social and geographical factors because Syria was the neighbor of the full-Christian Rome and the center of the Christian momentousness. In view of that, these books might have been ‘missionary’ papers through which the Christians attempted to penetrate the Islamic ideology.

Because of the inconsideration of such books whose sources, writer, and reporters are unknown, the Ahl al-Bayt used to confirm that the books that they have are of famous source, writer, and narrator. In this regard, Imam Ja`far al-Sadiq, answering those who accused him of having derived his information from the books of the past nations, says, “This is true. Abu-Hanifah has said the truth. I have read the (Divine) books of Prophet Abraham and Prophet Moses as well as my forefather’s books.”90

Describing the Book of Imam `Ali, the Holy Imams say, “It has been written by Imam `Ali as exactly as received from the mouth of the Messenger of Allah.” As a result, the Holy Imams have declared that the books that they kept and copied were inherited from the most trustworthy ones of each generation up to the Messenger of Allah and that they comprised the laws of Allah beginning with Prophet Abraham and Prophet Moses up to Prophet Muhammad. `Abdullah ibn `Adiy al-Jurjaniy, in al-Kamil, writes down that “Ja`far ibn Muhammad (Imam Ja`far al-Sadiq) have narrated very much on the authority of Jabir (ibn `Abdullah al-Ansariy - one of the most trustworthy Sahabah) and on the authority of his father who narrated from his fathers. He also kept many copies (books) that belonged to the Holy Prophet’s Household.”91

4) Most, if not all, of these books comprised neither religious rulings and laws nor exegesis of the Holy Qur'an. Apparently, they comprised narratives, accounts, and invocations whose source was something other than Almighty Allah. Usually, such narratives, accounts, and invocations were invented by storytellers and taletellers who used to overstate some facts and belittle others according to certain conditions, tendencies, and tribal fanaticism as well as similar circumstances that change one’s inclinations.

The aforementioned narratives included statements like “A Syrian man carrying a book that comprised Abu’l-Darda’s words and narratives,” “I found a book comprising some narratives and Qur'anic verses” and “a book that contained astonishing statements of glorification and praise of Almighty Allah” that prove that these books comprised astonishing stories and tales similar to those currently found in some books of Tafsir (Exegesis of the Holy Qur'an) regarding the details of the Holy Prophets’ stories, such as the falsehood that Prophet Joseph was seduced by the chief’s wife to such a degree that he took the same position that a husband takes with his wife;92 and the falsehood that Prophet David sent one of the commanders of his army to the battlefield so that he would be killed and the Prophet would marry his widow thereafter;93 and the falsehood mentioned in the distorted Torah that after the Flood that Almighty Allah sent to destroy the world, all the people perished; therefore, the two daughters of Prophet Lot got their father to drink wine and then lay with him!94

Hence, they became pregnant and, thus, the line of humanity was survived from extinction;95 and the falsehood that Khadijah bint -daughter of- Khuwaylid96 conspired against her father who would not accept Prophet Muhammad as her husband, got her father to drink and then asked the Prophet to come and propose her; therefore, her father accepted unconsciously.

When he regained his consciousness, he had to accept the matter.97 Such lies and their likes cannot be produced by anyone except Abu’l-Darda, Ka`b al-Ahbar, and their likes who were influenced by the Christian and Jewish cultures.

This fact is supported by the statement that `Abdullah ibn Mas`ud, having looked in these books, recited Almighty Allah’s saying, “We narrate unto thee (Muhammad) the best of narratives in that We have inspired in thee this Qur'an, though aforetime thou wast of the heedless.” He then commented, “Do you intend to find narratives better than those of Almighty Allah? Do you expect to find accounts better than those of Almighty Allah?” He also said, “Verily, the best guidance is that of Muhammad and the best narrative is the Book of Allah. Similarly, the worst matters are the innovated.” All these quotations and words hint at the contents of these books.

The word of `Abdullah ibn Mas`ud, “Verily, the best of guidance is the guidance of Muhammad... etc” confirms that the materials that he erased with water had not been within the Sunnah of the Holy Prophet Muhammad; rather they had been within the invented innovative material that he would not accept.

By saying such, `Abdullah ibn Mas`ud wanted to inform those who were admired by such materials that they had not belonged to the Holy Sunnah, the guidance of the Holy Prophet, or to the Holy Qur'an, because the Holy Prophet had reproached `Umar ibn al-Khattab for he had shown admiration for taking from the papers (i.e. books) of the Christians and Jews and neglected the Hadith of the Holy Prophet.

In this respect, al-Suyutiy has recorded that `Umar ibn al-Khattab, once, said to the Holy Prophet, “O Allah’s Messenger: the Ahl al-Kitab98 are reporting us narrations that grasped our hearts and we were about to write them down.” Reproachfully, the Holy Prophet said,

“Son of al-Khattab! Will you frivolously engage yourselves in perplexity in the same way as the Jews and Christians have engaged themselves in perplexity? I swear by Him Who grasps my soul that I have brought it to you purely white and I have been given the comprehensive wording.”99

Ponder carefully over `Umar’s saying, “...that grasped our hearts...” and compare it to the words said about the papers that were brought to `Abdullah ibn Mas`ud, such as “People are keeping materials that have admired them...” “This paper comprised an admiring narration...” “They have a paper that admired them...” “I found it and it admired me...”

Again, ponder over the Holy Prophet’s reply to `Umar, “I have brought it to you purely white...” and compare it to `Abdullah ibn Mas`ud’s reply to those whose hearts were grasped by such papers, “Verily, the best guidance is the guidance of Muhammad...” Thus, the result will divulge the secret beyond that admiration and the similarity between the reply of the Holy Prophet and that of `Abdullah ibn Mas`ud. In addition, it is impossible to find any narration showing such admiration and presenting the Holy Prophet’s threat except those reported on the authority of `Umar ibn al-Khattab through which he showed his admiration for the Jews’ recordations. A deeper ponderation over `Abdullah ibn Mas`ud’s having erased these papers with water demonstrates that his justification meets the legal trend, especially when we notice that he, instead of burning, erased these papers with water confirming that the best guidance is the guidance of Muhammad and the best of narratives is the Holy Book of Almighty Allah and that the most evil of affairs are the innovatives.

More obviously, `Abdullah ibn Mas`ud stated, “Verily, this book contains sedition, delusion, and heresy. The past nations who had Divine Books perished because they entered upon the books of their scholars and bishops and neglected their Lord’s Book. They neglected the Torah and Gospel until they, as well as the religious rulings therein, were obliterated.”

From the previous, we conclude that the books that were brought to `Abdullah ibn Mas`ud did not comprise religious rulings and laws; they in fact comprised stories, tales, and some invocations related to these fables. It is thus probable that these books comprised the stories of Tamim al-Dariy - the monk who obtained `Umar’s permission to tell tales that might have been similar to those found in these books.100

`Abdullah ibn Mas`ud also said, “I hereby adjure you by Allah to bring me any similar book you may find. I swear by Allah that if I know that such a book is found in Dayr al-Hind, I will go there to bring it.” “I hereby ask anyone who knows where such books are found to lead me to them. I swear by Him Who prevails my soul that if I know that such a book is found in Dayr al-Hind, I will bring them even if I will have to go there on foot.” A narrator said that `Abdullah ibn Mas`ud said, “I swear by Allah that if these books were in Dayr al-Hind,101 (i.e. a place very far from al-Kufah) I will bring them even I will have to go there on foot.”102

On the face of it, `Abdullah ibn Mas`ud’s insistence on erasing such books was because they comprised narratives derived from Christian and Jewish sources. He understood that they had been made by monasteries so as to confuse the feeble-minded Muslims as well as those who were ideologically attached to the Christians and Jews. As if the matter was deliberately studied by the Christians, the monasteries intended to draw the feeble-minded Muslims towards the styles of narrating myths and legends.

Having been aware of this objective, `Abdullah ibn Mas`ud used to erase these books as soon as he had a primary look at them because he had already known their contents. On this account, he stood firmly against such attempts.

In the meantime, `Umar ibn al-Khattab led a campaign against reporting and recording the Hadith; therefore, some people mixed the two campaigns while, if truth be told and if the matter is seen prudently, there was a great difference between the two.

On the grounds of this conclusions obtained from our comprehensive look in the narrations that reported `Abdullah ibn Mas`ud’s having prevented recording the Hadith, it has been quite true to allege that al-Darimiy’s narration saying that these books erased by `Abdullah comprised statements of praise and glorification of Almighty Allah cannot be sufficiently taken as evidence.

This is because these books did not comprise only such statements; rather there were other things similar to the previously discussed statements, such as those about which `Abdullah ibn Mas`ud said, “Verily, this book contains sedition, delusion, and heresy.” It is absolutely irrational to claim that `Abdullah ibn Mas`ud, or any other ordinary Muslim, could ever say these words about statements of praise and glorification of Almighty Allah that he, as well as every Muslim, uttered each day more than once.

Some have claimed that `Abdullah ibn Mas`ud warned against the process of recordation, considering it as delusive, apart from what would be written. Yet, the actual statement of `Abdullah does not indicate such, since he said, “Verily, this book contains sedition, delusion, and heresy” and this statement obviously means that the intended was the very contents of that book, not the process of recordation; otherwise, he would have said, “The recordation is sedition, delusion, and heresy!”

The same previous discussion is applicable to the single narration that claimed the existence of Hadiths revealing the Ahl al-Bayt’s merits in the book that `Abdullah ibn Mas`ud erased. Supposing the narration is authentic, a number of evidences prove that the book might have comprised fabricated or exaggerated information about the Ahl al-Bayt and their merits.

All the same, it is impossible to believe that `Abdullah ibn Mas`ud intended to erase or eradicate the merits of the Ahl al-Bayt after it has been proven that he was one of the grand narrators who reported and spread the merits and remarkable situations of them.

Unlike Abu-Bakr and `Umar, `Abdullah ibn Mas`ud did not exercise massive eradication of the records of the Hadith nor did he set fire to them; rather he used the method of erasing with water, which is the legal method of eradicating the books comprising delusive materials and, in the meanwhile, they contain the Holy Names of Almighty Allah, the Prophets, the Prophets’ Successors, and the Imams. As a religious law, it is forbidden to set fire to the Sacred Names; rather they must be erased with water or buried.

Supporting our conclusions, Abu-`Ubayd, a famous scholar, says,

“Since he believed that such books were taken from the Christians, `Abdullah ibn Mas`ud disliked looking into them at all.”

Murrah, a famous scholar, says,

“Had these books contained texts from the Holy Qur'an and Sunnah, `Abdullah ibn Mas`ud would not have erased them. Actually, these books belonged to the Christians and Jews.”103

There is another probability; `Abdullah ibn Mas`ud might have done so because he understood an advantage (maslahah) that would not have been practiced by another means, or because he practiced Taqiyyah (pious dissimulation) or because he feared the famous rod of `Umar who, in addition to instructing people not to report the Hadith commonly, ordered all the records of the Hadith to be burnt and used that rod against some of the Sahabah who did not carry on that order and, for the same reason, imprisoned others among whom was `Abdullah ibn Mas`ud himself.

As a consequence, it is not unlikely that `Abdullah ibn Mas`ud might have done so in order to comply with the general situation of the state and in order not to challenge the orders of `Umar ibn al-Khattab, the caliph, for the aforementioned reasons. In this regard, it has been narrated that al-Harith ibn Suwayd heard `Abdullah ibn Mas`ud saying,

“I will certainly utter the words which any authority orders me to say in case these words will save me from one or two lashes.”

Commenting on these words, Ibn Hazm says that none of the Sahabah violated this rule!104

It has been also narrated that `Abdullah ibn Mas`ud, out of Taqiyyah, followed al-Walid ibn `Aqabah ibn Abi-Mu`it, the governor of al-Kufah during `Uthman ibn `Affan’s reign, in a congregational prayer when al-Walid, having been drunk, performed the Fajr Prayer in four Rak`ahs (units of prayer)105 then turned his face towards his followers and said, ‘Do you want more?’ `Abdullah ibn Mas`ud answered, ‘We have had it.’106

It is thus not inaccurate to claim that `Abdullah ibn Mas`ud might have warned against recording the Hadith because he feared the rod of `Umar and intended to act upon the protection of the Islamic entity. In this regard, it has been authentically narrated that `Abdullah offered a four-Rak`ah prayer with `Uthman ibn `Affan at Mina although he had already declared that such prayer must be shortened into two Rak`ahs (qasr) because he intended to avoid sedition and evil. When he was asked about that while he had reported that the Holy Prophet and Abu-Bakr used to offer a two-Rak`ah’s prayer on such a situation, he answered,

“It is true that the Holy Prophet and Abu-Bakr used to offer a two-Rak`ah prayer on such a situation; but since `Uthman is now the leader, I must not challenge him, for discrepancy is evil.”107

It has been narrated that `Abdullah ibn Mas`ud said to Ibn `Awf - who wondered about his objection against `Uthman ibn `Affan in the ruling that the Prayer at Mina must be shortened and, in the meantime, he offered that prayer with him in its shortened form - “Discrepancy is evil. When I was informed that `Uthman offered that prayer in its perfect form, I followed him.” Ibn `Awf then decided to imitate `Abdullah ibn Mas`ud in this regard.108

From the previous narrations, we conclude that the Sahabah, the first generation of Islam, used to do anything for the sake of protecting the Islamic entity even if that would cause them to hide their own beliefs and opinions. This fact does not stand against the statement that `Abdullah ibn Mas`ud was a Sahabiy (singular form of Sahabah) who encouraged the reporting and recordation of the Hadith and spread the merits of the Ahl al-Bayt.

Generally, it happens that one may conceal his beliefs and opinions for the sake of a greater aim or for avoiding a danger. This is applicable to `Abdullah ibn Mas`ud who, according to narrations, spread the merits of Imam `Ali, Fatimah al-Zahra', al-Hasan, and al-Husayn; and was one of the seven persons who witnessed the burial ceremonies of Lady Fatimah al-Zahra' and one of the twelve persons who objected Abu-Bakr’s having seized illegally the leadership of the Islamic community, which had been divinely commissioned for Imam `Ali.

Moreover, his verdicts concerning the religious laws were similar to those issued by the Ahl al-Bayt. All these facts deny the Shi`ite writers’ claim that `Umar ibn al-Khattab prohibited the reporting and recordation of the Hadith for one and only reason - preventing the spread of the Hadiths revealing the merits and the divinely commissioned leadership of the Ahl al-Bayt.

Besides, `Abdullah ibn Mas`ud has been regarded as “the slave of the Ahl al-Bayt” for his frequent visits to them; and he believed that to add the Ahl al-Bayt to the Holy Prophet in the ritual blessings of the prayers and other religious rites is obligatory. Accordingly, it is logical to believe that `Abdullah ibn Mas`ud warned against recording the Hadith on account of his concern for the general Islamic entity or similar reasons.

Although we do not deny the aforementioned ‘seven’ reasons as a whole and, meanwhile, do not accept it as the major reasons beyond the prohibition of recording the Hadith, it may be, by the consideration of our previous discussions, accurate to some extent and a part of the question.

Let us now keep on investigating the actual reason beyond the decision of prohibiting reporting and recording the Hadith issued by Abu-Bakr and `Umar who forced people to abide by the Holy Qur'an and neglect the Holy Sunnah as proved by the narrations of Ibn Abi-Mulaykah according to which Abu-Bakr said, “Only does the Holy Qur'an stand between you and us,”109 and `Umar and `Ā’ishah said, “The Book of Allah must be sufficient for us,”110 “Nothing must be considered after the Book of Allah” and many similar statements.

Previously, we have mentioned seven justifications for the decision of the prohibition of reporting and recording the Hadith that was issued by Abu-Bakr and `Umar. These justifications have been presented by Abu-Bakr and `Umar themselves in addition to some past and modern authors among whom were Orientalists, Sunnites and the Shi`ites. Let us now cite the last reason that will hit the mark.

Notes

1. Hashim Ma’ruf al-Husayniy: Dirasatun fi’l-Hadith wa’l-Muhaddithin 22 and Tarikh al-Fiqh al-Ja’fariy 134.

2. Sayyid Muhammad Rida al-Jalaliy: Tadwin al-Sunnah al-Sharifah 415, 421, 470, 534 and 557, Dr. Ala’ al-Qazwiniy: Al-Shi’ah al-Imamiyyah wa Nash’at al-`Ulum 123-4 and Dr. Hasan `Abbas Hasan: al-Siyaghah al-Mantiqiyyah 233.

3. Sayyid Murtada al-`Askariy: Ma`alim al-Madrasatayn 2:57 and Ja`far Murtada: al-Sahih fi Sirat al-Nabiy 1:177. For more details, see the narrations in this connection in Ibn Abi’l-Hadid’s Sharh Nahj al-Balaghah 20:17 and Ibn al-Dimashqiy’s Jawahir al-Matalib 1401.

4. Al-Khatib al-Baghdadiy: Taqyid al-`Ilm 54.

5. Hashim Ma’ruf al-Husayniy: Dirasatun fi’l-Kafi wa’l-Sahih 19 and Dirasatun fi’l-Hadith wa’l-Muhaddithin 22.

6. Sayyid Muhammad Rida al-Jalaliy: Tadwin al-Sunnah al-Sharifah 413.

7. For instance, see Sayyid Muhammad Rida al-Jalaliy: Tadwin al-Sunnah al-Sharifah 421, 470.

8. Sunan al-Darimiy 1:95 H. 270; Sunan Ibn Majah 1:10 H. 23; Musnad Ahmad ibn Hanbal 1:452 H. 4321; Muslim al-Qushayriy: al-Tamyiz 174.

9. Sunan Ibn Majah 1:14 H. 36; Musannaf Ibn Abi-Shaybah 5:295 H. 26242; Musnad Ahmad ibn Hanbal 1:165 H. 413; Sahih al-Bukhariy 1:52 H. 107.

10. Al-Dhahbiy: Tadhkirat al-Huffadh 1:15; al-Haythamiy: Majma’ al-Zawa’id 1:126; Mu`ammar ibn Rashid: al-Jami` 11:252 H. 20465; I`tiqad Ahl al-Sunnah 1:87 H. 108.

11. Ibn `Abd al-Rabb al-Qurtubiy: Jami`u Bayan al-`Ilm wa-Fadlih(i) 1:72; Musannaf Ibn Abi-Shaybah 5:313 H. 26429.

12. As quoted from Dr. Mustafa al-A`dhamiy: Dirasatun fi’l-Hadith al-Nubawiyy, 127.

13. Ibn `Abd al-Rabb al-Qurtubiy: Jami`u Bayan al-`Ilm wa-Fadlih(i) 1:94 and Jamal al-Din al-Muzziy: Tahdhib al-Kamal 27:454; al-Dhahbiy: Siyar A`lam al-Nubala' 4:65.

14. Sahih Muslim 1:14, Section 4, Hadith No. 7; al-Madkhal Ila’l-Sunan al-Kubra 1:132 H. 82..

15. Al-Fasawiy: Tarikh, 3:215 as quoted from Dr. Mustafa al-A`dhamiy: Dirasatun fi’l-Hadith al-Nubawiyy, 154.

16. Al-Tabaraniy: al-Mu’jam al-Kabir 5:97 H. 9942 as quoted from Dr. Mustafa al-A`dhamiy: Dirasatun fi’l-Hadith al-Nubawiyy, 154.

17. Ibn Hajar al-`Asqalaniy: al-Isabah fi Tamyiz al-Sahabah 4:234 H. 4957; Ibn Hajar al-`Asqalaniy: Fath al-Bari fi Sharh Sahih al-Bukhariy 1:252; Ibn `Abd al-Barr: al-Isti`ab 3:988 H. 1659; Abu-Na`im: Hilyat al-Awliya’ 1:125; al-Dhahbiy: Siyar A’lam al-Nubala’ 1:465, Ibn al-Athir: Usd al-Ghabah fi Ma`rifat al-Sahabah 3:255 and al-Muntadham 5:30.

18. Ibn `Abd al-Barr: al-Isti`ab 3:99 H. 1695, 2:319.

19. Ibn Abi’l-Hadid: Sharh Nahj al-Balaghah 3:43 as reported from al-Waqidiy.

20. Ibn Sallam: Gharib al-Hadith 2:189 (In this reference book, it is written that `Abdullah brought a paper comprising a Hadith. He then asked for water and began to erase it with his hand.) `Abd al-Ghaniy `Abd al-Khaliq: Hijjiyyat al-Sunnah 396.

21. Shaykh al-Saduq: al-Khisal 2:464.

22. The Five Individuals of the Ahl al-Bayt are the Holy Prophet, Imam `Ali, Fatimah al-Zahra’, al-Hasan and al-Husayn.

23. Musnad Abi-Ya`liy 9:25 H. 5368; al-Haythamiy: Majma’ al-Zawa’id 9:179; Ja`far ibn Muhammad ibn Qawlawayh: Kamil al-Ziyarat 14:51 Hadith No. 4-8.

24. Sahih al-Bukhariy 3:1373 H. 3552, 4:1593 H. 4123; Sahih Muslim 4:1911 H. 2460; Sunan al-Tirmidhiy 5:672 H. 3806; Ibn Hajar al-`Asqalaniy: al-Isabah fi Tamyiz al-Sahabah 2:369, al-Nawawiy: Sharh Sahih Muslim 15-16: 247-22 Hadith No. 2460, al-Bukhariy: al-Tarikh al-Kabir.

25. Shaykh al-Saduq: al-Khisal 468 H. 6-11; al-Mamuqaniy: Tanqih al-Maqal 2:215.

26. Al-Khazzaz: Kifayat al-Athar 23.

27. Musnad Ahmad ibn Hanbal 1:406 H. 3859; Ibn Hajar al-`Asqalaniy: Fath al-Bari fi Sharh Sahih al-Bukhariy 13:212.

28. Ibn Kathir: al-Bidayah wa’l-Nihayah 6:248.

29. Al-Hakim al-Nisapuriy: al-Mustadrak `Ala’l-Sahihayn 4:511 H. 843; al-Tabaraniy: al-Mu`jam al-Awsat 6:30 H. 5966; al-Rihlah fi Talab al-hadith1:146 H. 55-56.

30. Al-Hakim al-Nisapuriy: al-Mustadrak `Ala’l-Sahihayn 3:165 H. 4726; Musnad al-Bazzar (4-9) 5:223 H. 1829; al-Khatib al-Baghdadiy: Tarikh Baghdad 3:266 H. 1313.

31. Al-Hakim al-Nisapuriy: al-Mustadrak `Ala’l-Sahihayn 3:152 H. 4682; al-Tabaraniy: al-Mu`jam al-Kabir 10:76 H. 10006; al-Firdaws bi-Ma’thur al-Khitab 4:294 H. 6765; Abu-Na`im: Hilyat al-Awliya' 5:58; Ibn `Asakir: Tarikh Madinat Dimashq.

32. Al-Qunduziy: Yanabi’ al-Mawaddah 1:281 H. 23; Ta’wil al-Āyat 2:451.

33. Al-Khawarzmiy: al-Manaqib 35; Ibn `Asakir: Tarikh Madinat Dimashq 42:280.

34. Muhajirun (singular: muhajir, migrant) is a title exclusively said to the people of Mecca who followed the Holy Prophet and had to migrate to Yathrib (later al-Madinah) because of the persecution they had suffered at the hands of the polytheists of Mecca.

35. Ibn al-Athir: al-Bidayah wa’l-Nihayah 4:20; Ibn Habban: al-Thuqat 1:224; al-Haythamiy: Majma’ al-Zawa’id 6:114; Shaykh al-Mufid: Kitab al-Irshad 1:80, Tarikh al-Tabariy 2:66.

36. Al-Dhahbiy: Mizan al-I’tidal 3:540 No. 7501.

37. Jalal al-Din al-Suyutiy: al-Durr al-Manthur 7:504; Subul al-Huda wa’l-Rashad 11:290; Ruh al-Ma`ani 26:78.

38. Abu-Na`im: Hilyat al-Awliya’ 1:65; al-Firdaws bi-Ma’thur al-Khitab 3:27 H. 4666; Ibn Kathir: al-Bidayah wa’l-Nihayah 7:360; Fayd al-Qadir 3:46; Fath al-Malik al-`Aliy 69; Ibn `Asakir: Tarikh Madinat Dimashq 42:384.

39. Abu-Na`im: Hilyat al-Awliya’ 1:65; al-Itqan 2:493; Ibn `Asakir: Tarikh Madinat Dimashq 42:400; Al-Qunduziy: Yanabi’ al-Mawaddah 448, Section 65; al-Wafi al-Mahdiy: al-Ijtihad fi’l-Shari’ah al-Islamiyyah 135.

40. Al-Tabariy: al-Mustarshid 278; Sayyid `Ali al-Shahristaniy: Qadatuna Kayfa Na’rifuhum 3:5; al-Tabaraniy: al-Mu`jam al-Kabir 9:76 H. 8446; al-Mu`jam al-Awsat 5:101 H. 4792; Ibn `Asakir: Tarikh Madinat Dimashq 42:401; Subul al-Huda wa’l-Rashad 541-542.

41. Al-Dhahbiy: Siyar A’lam al-Nubala’ 1:65; al-Itqan 2:493 H. 6370; Ibn `Asakir: Tarikh Madinat Dimashq.

42. Saying: Allahumma Salli ‘Ala Muhammadin wa Āli Muhammad.

43. Tashahhud is a pillar part of the ritual prayers practiced in the second unit (Rak`ah) with definite statements.

44. Mahmud Abu-Rayyah: Adwa’un `Ala’l-Sunnah al-Muhammadiyyah as quoted from Qadi ‘Ayyad’s al-Shifa.

45. Shaykh al-Mufid: al-Khisal 2:361; al-Fattal al-Nisapuriy: Rawdat al-Wa`idhin 280; al-Mamuqaniy: Tanqih al-Maqal 2:215; al-Arbaliy: Kashf al-Ghummah. It is worth mentioning that I have made a study about `Abdullah ibn Mas`ud through which it has been proven that his jurisprudential inferences have been very close to the Ahl al-Bayt’s school of law. This fact, too, stands against the aforementioned narration of al-Khatib al-Baghdadiy.

46. Al-Muttaqiy al-Hindiy: Kanz al-Ummal 11:668, H. 33233; al-Hakim al-Nisapuriy: al-Mustadrak `Ala’l-Sahihayn 3:388 H. 5470; al-Haythamiy: Majma’ al-Zawa’id 9:331 (al-Haythamiy adds: This Hadith’s series of narrators is authentic.) Ibn `Abd al-Barr: al-Isti`ab 1:254; Ibn Sa`d: al-Tabaqat al-Kubra 4:233, 234.

47. Shaykh al-Tusiy: Ikhtiyar Ma`rifat al-Rijal 65 H. 117; al-Darajat al-Rafi`ah 252.

48. Al-Mamuqaniy: Tanqih al-Maqal 2:215; Shaykh `Abbas al-Qummiy: al-Kuna wa’l-Alqab as quoted from Sharif al-Murtada: al-Shafi.

49. Al-Khatib al-Baghdadiy: Taqyid al-`Ilm 54.

50. Muhammad `Ajjaj al-Khatib: al-Sunnah qabl al-Tadwin 210; Muhammad Abu-Zahw: al-Hadith wa’l-Muhaddithun 265.

51. Ibn Qutaybah: Ta’wil Mukhtalaf al-Hadith 357 and Mahmud Abu-Rayyah: Adwa’un `Ala’l-Sunnah al-Muhammadiyyah.

52. For more details about this issue, the gentle reader may kindly refer to my book entitled Wudu' al-Nabiy (The Ablution of the Prophet).

53. Musnad Ahmad ibn Hanbal 1:447 H. 4276; Sunan al-Bayhaqiy al-Kubra 7:246 H. 14195; Sunan al-Nassa'iy 6:121 H. 3354; al-Sunan al-Kubra 3:316 H. 5515.

54. Sayyid al-Khu'iy: Mu’jam Rijal al-Hadith 11:344-345 H. 7172.

55. Ibn Abi-Shaybah: al-Musannaf 6:385 H. 32238; Abu-Na`im: Hilyat al-Awliya’ 1:129, al-Hakim al-Nisapuriy: al-Mustadrak ‘ala’ssahihayn 3:318 and al-Zarqaniy: Manahil al-’Irfan 1:483; Ibn Sa`d: al-Tabaqat al-Kubra 2:346; Al-Maqdisiy al-Hanbaliy: Al-Ahadith al-Mukhtarah 2:123 H. 494; Abu’l-Faraj: Safwat al-Safwah 1:401; Al-Dhahbiy: Siyar A`lam al-Nubala' 1:492.

56. Al-Dhahbiy: Siyar A’lam al-Nubala’ 1:492, al-Hakim al-Nisapuriy: al-Mustadrak ‘ala’ssahihayn 3:357 H. 5380; Abu-Na`im: Hilyat al-Awliya’ 1:299 and Al-Murtada al-Zaydiy: Sharh al-Adhar 1:26; al-Dhahbiy: Siyar A`lam al-Nubala' 1:492; al-Suyutiy: Miftah al-Jannah 1:70.

57. Al-Ya’qubiy: Tarikh 2:103.

58. Ibn `Abd-Rabbuh: al-’Aqd al-Farid 5:13, Abu’l-Fida: Tarikh 1:156, al-Buladhiriy: Ansab al-Ashraf 1:278 (or 586 according to another edition) and Ibn Abi’l-Hadid: Sharh Nahj al-Balaghah 2:45.

59. Al-Muttaqiy al-Hindiy: Kanz al-’Ummal 3: 140 as quoted from Sayyid Murtada al-`Askariy: `Abdullah ibn Saba’ 1:133; Ibn Abi’l-Hadid: Sharh Nahj al-Balaghah 2:45.

60. Ibn Qutaybah: al-Imamah wa’l-Siyasah 1:19.

61. Al-Buladhiriy: Ansab al-Ashraf 1: 586 as quoted from Sayyid Murtada al-`Askariy: `Abdullah ibn Saba’ 1:133.

62. It was `Umar ibn al-Khattab who declared this decision. See al-Dhahbiy: Tadhkirat al-Huffadh 1:366.

63. Muhibb al-Din al-Tabariy: al-Riyad al-Nadirah 3:232.

64. Al-Hakim al-Nisapuriy: al-Mustadrak 'ala'l-Sahihayn 3:125 (on the authority of Abu-Hurayrah). Commenting of this report, al-Hakim al-Nisapuriy describes it as authentically narrated report; Ibn Abi-Shaybah: al-Musannaf 6:369 H. 32099 (on the authority of `Abdullah ibn `Umar).

65. Al-Khawarzmiy: al-Manaqib 13:77, Ibn al-Maghaziliy: Manaqib `Ali 289 No. 330; Muhibb al-Din al-Tabariy: al-Riyad al-Nadirah 42:167; Ibn `Asakir: Tarikh Dimashq 42:34; al-Firdaws bi-Ma’thur al-Khitab 3:363 H. 7294; al-Muttaqiy al-Hindiy: Kanz al-`Ummal 11:616 H. 32992.

66. Al-Hakim al-Nisapuriy: al-Mustadrak 'ala'l-Sahihayn 3:345, Ibn `Abd al-Barr: al-Isti‘ab 3:38, Ibn ‘Asakir: Tarikh; Musnad Ahmad ibn Hanbal 5:113 H. 21123; Ibn Abi-Shaybah: al-Musannaf 6:138; Ibn Taymiyah: Majmu` al-Fatawa 16:482.

67. Al-Aminiy: al-Ghadir 6:101, 105-6 as quoted from al-Kinjiy: al-Kifayah 96; Fayd al-Qadir 4:357; Ibn `Abd al-Barr: al-Isti`ab 3:1103; Fath al-Malik al-`Aliy 71; Ta’wil Mukhtalaf al-Hadith 1:126.

68. Al-Aminiy: al-Ghadir 6:106 as quoted from al-Shabalnajiy: Nur al-Absar 79 with a little difference from the text mentioned in al-Hakim al-Nisapuriy’s al-Mustadrak 'ala'l-Sahihayn 1:628 H. 1683; Muhibb al-Din al-Tabariy: al-Riyad al-Nadirah 3-4:166; Ibn Abi’l-Hadid: Sharh Nahj al-Balaghah 1:18; Subul al-Salam 2:206.

69. Ibn ‘Asakir: Tarikh Madinat Dimashq 1:321, No. 400, 401; al-Khatib al-Baghdadiy: Tarikh Baghdad 7:463 H. 4023.

70. Sayyid `Ali al-Shahristaniy: Qadatuna Kayfa Na’rifuhum 2:412-3 as quoted from Zayni Dahlan: Asna’l-Mahalib 6:29 No. 21; al-Muttaqiy al-Hindiy: Kanz al-`Ummal 13:124.

71. Sahih al-Bukhariy 3:1357; Ibn Hajar al-`Asqalaniy: Fath al-Bari fi Sharh Sahih al-Bukhariy 7:72.

72. Muhibb al-Din al-Tabariy: al-Riyad al-Nadirah 3:295.

73. Al-Hakim al-Nisapuriy: al-Mustadrak 'ala'l-Sahihayn 3:150.

74. Al-Suyutiy: al-Jami‘ al-Saghir 2:177 No. 5594; Al-Hakim al-Nisapuriy: al-Mustadrak 'ala'l-Sahihayn 3:134 H. 4628; al-Tabaraniy: al-Mu`jam al-Saghir 2:28 H. 720; Fayd al-Qadir 4:356.

75. Al-Hakim al-Nisapuriy: al-Mustadrak 'ala'l-Sahihayn 3:160; Musnad Ahmad ibn Hanbal 3:17 H. 11147; al-Haythamiy: Majma` al-Zawa'id 9:163; Sunan al-Darimiy 2:524 H. 3316; al-Tabaraniy: al-Mu`jam al-Awsat 4:33 H. 3542.

76. Al-Suyutiy: al-Jami` al-Saghir 2:533 No. 8126; Al-Hakim al-Nisapuriy: al-Mustadrak 'ala'l-Sahihayn 2:373 H. 3312, 3:163 H. 4720; al-Tabaraniy: al-Mu`jam al-Awsat 4:10 H. 3478, 5:355 H. 5563; Ahmad ibn Hanbal: Fada'il al-Sahabah 2:785 H. 1401.

77. Al-Hakim al-Nisapuriy: al-Mustadrak 'ala'l-Sahihayn 3:118, 119, 126, 143, 419, 613; Sunan al-Tirmidhiy 5:633 H. 3712; al-Haythamiy: Majma` al-Zawa'id 9:103-109; al-Haythamiy: al-Sunan al-Kubra 5:131 H. 8468-8472; Sunan Ibn Majah 1:45 H. 121. For comparison, refer to Sayyid `Ali al-Shahristaniy: Tadwin al-Sunnah al-Nubawiyyyah 413-8.

78. Al-Anwar al-Kashifah 54.

79. Ibn Abi’l-Hadid: Sharh Nahj al-Balaghah 12: 52-5; Tarikh al-Tabariy 2:577-578.

80. Ibn Abi’l-Hadid: Sharh Nahj al-Balaghah 12:46.

81. Al-Hamawiyniy: Fara'id al-Simtayn 1:153.

82. Al-Khatib al-Baghdadiy: Taqyid al-‘Ilm 53. A similar narration is recorded in Sunan al-Darimiy 1:134 H. 477.

83. Al-Khatib al-Baghdadiy: Taqyid al-‘Ilm 53-4. A similar narration is recorded in Ibn `Abd al-Rabb al-Qurtubiy: Jami‘u Bayan al-`Ilm wa-Fadlih(i) 1:66.

84. Al-Khatib al-Baghdadiy: Taqyid al-`Ilm 54.

85. A currency.

86. Al-Khatib al-Baghdadiy: Taqyid al-`Ilm 55.

87. Al-Khatib al-Baghdadiy: Taqyid al-`Ilm 55-56. A similar narration is recorded in Sunan al-Darimiy on the authority of al-Ash`ath and also in Ibn `Abd al-Rabb al-Qurtubiy: Jami`u Bayan al-`Ilm wa-Fadlih(i) 1:65.

88. Al-Khatib al-Baghdadiy: Taqyid al-`Ilm 56.

89. Al-Khatib al-Baghdadiy: Taqyid al-`Ilm 54-5.

90. Shaykh al-Saduq: `Ilal al-Shara'i` 1:89; al-Khansariy: Rawdat al-Jannat 8:169, Qamus al-Rijal; Muhammad ibn `Abdullah ibn al-Hasan 8: 243; al-Shiraziy: Riyad al-Salikin 1:100.

91. `Abdullah ibn `Adiy al-Jurjaniy: al-Kamil 2:558, al-Tahdhib: 2:104 and Muhammad `Ajjaj al-Khatib: al-Sunnah Qabla’l-Tadwin 358.

92. Ibn Hazm: al-Ihkam fi Usul al-Ahkam 5:154, 33.

93. Musannaf Ibn Abi-Shaybah 6:343 H. 31894; Tafsir al-Qurtubiy 15:168, 15:180-181.

94. Qasas al-Qur'an.

95. The Book of Genesis 19:30-38

96. Khadijah bint Khuwaylid was the first and most pious wife of the Holy Prophet and the mother of Lady Fatimah al-Zahra' whose wealth was one of the two factors that caused Islam to survive and triumph.

97. Subul al-Huda wa’l-Rashad 2:166 as quoted from Sirat al-Zuhriy. See also al-Rawd al-Anif 1:325.

98. The Ahl al-Kitab are the non-Muslims who hold a divinely revelealed Book; mainly the Jews and Christians.

99. Al-Suyutiy: al-Durr al-Manthur 5:148; Irwa’ al-Ghalil 6:38. (Commenting on the narration, al-Albaniy says, ‘To the least extent, the Hadith is sound.’) See also Musannaf `Abd al-Razzaq 6:114; al-Mannawiy: Fayd al-Qadir 2:720.

100. Al-Muttaqiy al-Hindiy: Kanz al-‘Ummal 10:280 H. 29445-29446; Ibn Abi-`Āsim: al-Mudhakkar wa’l-Tadhkir wa’l-Dhakar 63.

101. Dayr al-Hind is the name of one of the villages of Syria. There are also Dayr Hind al-Sughra and Dayr al-Hind al-Kubra; two villages in al-Hirah (Northern al-Kufah) that were built by Hind, daughter of al-Nu‘man ibn al-Mundhir (the Arab king). (See Yaqut al-Hamawiy: Mu‘jam al-Buldan 2:542-3) At any rate, It seems that `Abdullah ibn Mas’ud referred to Dayr al-Hind found in Syria because there is a relationship between the topic discussed and this city.

102. Sunan al-Darimiy 1:130 H. 479; Ibn Abi-Shaybah: al-Musannaf 5:315 H. 26447.

103. Ibn `Abd al-Rabb al-Qurtubiy: Jami`u Bayan al-`Ilm wa-Fadlih(i); Sunan al-Darimiy 1:134 H. 477 as is recorded in Tadwin al-Sunnah 341.

104. Ibn Hazm: al-Muhalla 8:336 Q. 1409.

105. Ritually, the Fajr Prayer consists of two Rak‘ahs (units of prayer).

106. Al-Qadi al-Dimashqiy: Sharh al-‘Aqidah al-Tahawiyyah 2:532 as is recorded in Waqi` al-Taqiyyah `Inda al-Madhahib wa’l-Firaq al-Islamiyyah 106.

107. Al-Bayhaqiy: al-Sunan al-Kubra 3:144; Ibn Kathir: al-Bidayah wa’l-Nihayah 7:218.

108. Ibn al-Athir: al-Kamil 3:104: Ibn Kathir: al-Bidayah wa’l-Nihayah 7:228; Tarikh al-Tabariy 2:606 (Events of the year AH 29).

109. Al-Dhahbiy: Tadhkirat al-Huffadh 1:32 and `Abd al-Ghaniy `Abd al-Khaliq: Hijjiyyat al-Sunnah 394.

110. This statement of `Umar ibn al-Khattab is too famous to be denied. He first said it while the Holy Prophet was bedridden taking his final breathes. For more details, see Sahih al-Bukhariy Chapter: Recording of Knowledge (Kitabat al-‘Ilm), Chapter: Jihad (Hal Yustashfa‘ Ila Ahl al-Dhimmah), Chapter: the Campaigns, (Marad al-Nabiy) Chapter: the Ailed (Qawl al-Marid Qumu `Anni), Chapter: Adherence (Karahiyyat al-Khilaf). See also Ibn Hajar: Fath al-Bari fi Sharh Sahih al-Bukhariy 1:185, Al-Qastalaniy: Irshad al-Sari li-Sharh Sahih al-Bukhariy 1:169, Al-`Ayniy: `Umdat al-Qari ila Sharh Sahih al-Bukhariy 1:575, Sharh al-Nawawiy ‘ala Sahih Muslim 2:43, `Abd al-Razzaq: al-Musannaf 5:438-9, Musnad Ahmad ibn Hanbal 1:90, 22, 29, 32, 336, 3:346, 6:106, 116 and 476, Al-Bayhaqiy: Dala’il al-Nubuwwah 7:181 and 283. The statement of `Ā`ishah is recorded in Sahih al-Bukhariy (Kitab al-Jana’iz) 2:77.

Seventh Reason: Justifications Of Most Of The Shi`ah

Most of the Shi`ite Muslims believe that the prohibition of the recordation and reporting of the Hadith was aimed at stopping the narrations regarding the merits of the Ahl al-Bayt, since the adopters of the decision were afraid of the spread of the Holy Prophet’s sayings about the merits1 and Imamate2 of Imam `Ali and his descendants.

The decision was applied more intensely during the reign of Mu`awiyah, the first Umayyad ruler, who used to order people to curse Imam `Ali during the ritual Friday Sermons from the Muslims’ minbars.3

This opinion has been also concluded from the reality of the ummah after the Holy Prophet as well as the political and social structure of the caliphate; the cultural act was not unfamiliar to the political act and the caliphs exerted all their efforts to keep the Ahl al-Bayt as far as possible from the new system of the Islamic State (namely, System of Caliphate) and, furthermore, they disrobed the Holy Prophet’s Family from any rest they would rely upon; consequently, it is not strange to say that `Umar ibn al-Khattab’s decision of the prohibition of reporting and recording the Hadith was issued for this very purpose, nothing else.

Some authors have recorded `Umar’s statements that were quoted from al-Khatib al-Baghdadiy in the following narration:

It has been narrated on the authority of `Abd al-Rahman ibn al-Aswad on the authority of his father that `Alqamah once brought a book from Makkah (or Yemen) comprising Hadiths about the Ahl al-Bayt. We then visited `Abdullah ibn Mas`ud and gave him that book. He asked his bondmaid to fetch him a washtub filled with water. We asked him to read that book since it contained great Hadiths, but he put the book in the water reciting (Almighty Allah’s saying),

‘We narrate to you the best of narratives, by Our revealing to you this Qur’an. (Holy Qur’an: 12:3)’

He then said, ‘Hearts are like bowls. You should thus fill in them with the Qur’an, nothing else.’4

From the previous narration, the adopters of this opinion have concluded `Abdullah ibn Mas`ud’s deviation from the line of the Ahl al-Bayt, which is consequently regarded as deviation from the line of Imam `Ali,5 or that his indifference to the topic and tearing of the book were aimed at deluding the people that the Holy Qur’an is sufficing for anything else.6

As a result, such acts have been seen as attempts to eradicate the evidences on the Imamate of the Ahl al-Bayt, which was the one and only purpose behind the issuance of the decision of prohibiting recording and reporting the Hadith.7

Objections To The Justification

(1) Reference books of Hadith have proven that `Abdullah ibn Mas`ud encouraged the reporting and recordation of the Hadith; therefore, he was summoned to al-Madinah during the reign of `Umar ibn al-Khattab and was arrested there to the last of `Umar’s reign. Confirming this claim, we cite the following narrations:

It has been narrated that `Amr ibn Maymun said, “I have always been present before `Abdullah ibn Mas`ud on every Thursday night and he was always reporting the Hadith of the Holy Prophet.”8

It has been narrated that `Abdullah ibn al-Zubayr said, I asked my father, “Why have I never heard you reporting the Hadith of the Holy Prophet as Ibn Mas`ud and others do?”9

It has been narrated on the authority of Abu-Qulabah that Ibn Mas`ud said, “Persist in knowledge before it is removed. Its removal stands for the departure of its bearers. You do not know at which time you will need knowledge. You will also find some peoples claiming that they are encouraging you to abide by the Book of Allah while they have, in fact, flung it behind their backs.”10

Ma`an also narrated that `Abd al-Rahman ibn Mas`ud took out a book (copy of the Holy Qur’an) and sworn that it had been handwritten by his father personally.11

In Sahih al-Bukhariy,12 the chapter regarding the recitations of the Holy Qur’an, there is an indication to the existence of a copy of the Holy Qur’an found with or handwritten by Ibn Mas`ud. His disciples were reported to have traveled for sake of seeking and recording knowledge.

In this regard, al-Shi`biy said, “As much as I know, none was more active in seeking knowledge than Masruq in all countries. The disciples of `Abdullah ibn Mas`ud who used to teach people knowledge in general and the Holy Qur’an in particular were `Alqamah, Masruq and… etc.”13

Ibn `Ayyash was reported to have said that he had heard al-Mughirah saying, “The only ones who used to report `Ali’s narrations as authentic as they were except the disciples of `Abdullah ibn Mas`ud.”14

`Alqamah, who was known of his love for Imam `Ali, was one of `Abdullah ibn Mas`ud’s disciples.

According to al-Fasawiy’s book of history (al-Tarikh), one of the grandsons of `Abdullah ibn Mas`ud showed Ma`an a copy of the Holy Qur’an that had been handwritten by his father, `Abd al-Rahman, comprising Hadiths and religious verdicts issued by `Abdullah ibn Mas`ud.15

On the authority of him, al-Tabaraniy narrated that `Āmir ibn `Abdullah ibn Mas`ud had handwritten some Hadiths as well as the religious verdicts issued by `Abdullah ibn Mas`ud and sent them to Yahya ibn Abi-Kathir.16

In addition to the previous narrations, what has been said about `Abdullah ibn Mas`ud who was one of the foremost six Sahabah who hurried to accept Islam; about whom the Holy Prophet said, ‘You are certainly a skilled boy,’17 and ‘If you desire to listen to the Qur’an as fresh as it is, you should listen to him from the mouth of Ibn Ummi-`Abd (`Abdullah ibn Mas`ud)’18 and whom `Umar ibn al-Khattab sent to al-Kufah for teaching the people there the issues of the religion - all these matters, if considered deliberately, prove that `Abdullah ibn Mas`ud enjoyed the clearest Islamic view and education. He insisted on teaching people the Holy Qur’an as accurately as he had heard from the Holy Prophet until `Uthman ibn `Affan broke one of his ribs.19

As a result, any reports narrating that an individual enjoying such characteristics supported the prohibition of recording the Hadith must be carefully and deliberately scrutinized.

(2) We could not put our hands on the other part of `Alqamah’s narration that has been quoted by al-Khatib al-Baghdadiy from Ibn Sallam’s Gharib al-Hadith where he mentioned that the Hadiths were about the Ahl al-Bayt.20 This narration also opposes other reports that narrate `Abdullah ibn Mas`ud’s being one of the twelve individuals who disapproved of Abu-Bakr’s having seized the position of leadership saying,

“O People of Quraysh: Your chiefs and you have known for sure that his Household (Ahl al-Bayt) are closer to the Holy Prophet than you are. If you claim that you are the most rightful in holding this position for your kinship to the Holy Prophet or claim your being the foremost, his Household are, of course, closer to him than you are and more advanced than you are. You should then avoid turning on your backs for then you will turn back losers.”21

In addition, he is narrated to have reported the merits of the Five Individuals of the Ahl al-Bayt22 in general and Imam al-Hasan and Imam al-Husayn in particular.23

According to al-Isabah fi Tamyiz al-Sahabah and other reference books of Hadith, Abu-Musa (al-Ash`ariy) said:

“When my brother and I came (to al-Madinah) from the Yemen, we though that `Abdullah ibn Mas`ud had been one of the family members of the Holy Prophet for we used to see his mother and him always visiting the Holy Prophet.”24

`Abdullah ibn Mas`ud also quoted the Holy Prophet as saying,

“The leaders (caliphs) coming after me will be twelve in number, which is the number of the Israelite Chieftains.”25

Al-Khazzaz, in Kifayat al-Athar, has quoted `Abdullah ibn Mas`ud as saying,

“I heard the Messenger of Allah saying: The Imams to come after me will be twelve in number. Nine of them are from the offspring of al-Husayn and the ninth of them is (their) al-Mahdi.”26

On the authority of Masruq, Ahmad (ibn Hanbal) narrated the following:

“We were accompanying `Abdullah ibn Mas`ud in the Masjid when a person asked him, ‘Did your Prophet inform you about the number of his successors?’ ‘Yes,’ answered `Abdullah ibn Mas`ud, ‘Their number is the same as the number of the Israelite Chieftains.’”27

The following narration is quoted from al-Bidayah wa’l-Nihayah:

“The Holy Prophet said: The number of the caliphs to come after me will be as same as the number of the Disciples of Prophet Moses.”28

Al-Hakim al-Nisapuriy has recorded the following on the authority of `Abdullah ibn Mas`ud:

“One time, we visited the Holy Prophet who received us with great pleasure due to which he answered all our questions and, moreover, had informed us of things before we asked him. This situation lasted until some Hashemite youngsters, among whom were al-Hasan and al-Husayn, passed by us.

Having seen them, the Holy Prophet kept silent as his eyes shed tears. ‘O Allah’s Messenger,’ said we, ‘Your face is showing a scene that we dislike.’ He answered, ‘Almighty Allah has chosen for us, the Ahl al-Bayt, the Hereafter to this world.

Verily after me, my Household shall have to encounter expulsion and displacement until black standards will be raised from the East, and their bearers will demand with the right but they will be denied. Again, they will demand with it but they will also be denied and then they will be fought and victory will be given to them…”29

Al-Hakim al-Nisapuriy, also, has quoted `Abdullah ibn Mas`ud as saying,

“The Messenger of Allah said: Fatimah has verily guarded her chastity; therefore, Almighty Allah has forbidden Hellfire to consume her progeny.30

The Messenger of Allah also said,

To look at `Ali’s face is an act of worship.”31

`Abdullah ibn Mas`ud was the narrator of the Holy Prophet’s famous saying about Imam `Ali when proceeded to fight `Amr ibn `Abd-Wudd (during the Battle of Khandaq):

“The whole faith is now facing the whole polytheism.”32

He also narrated the Holy Prophet’s saying,

“Anyone who declares that he believes in me and in that which I have brought but he, meanwhile, dislikes `Ali is actually liar, not believer.”33

In addition, he reported that the Holy Prophet handed the standard of the Muhajirun34 to Imam `Ali during the Battle of Uhud.35 He also reported that when the Holy Prophet was asked about `Ali’s position to him, he said,

“`Ali’s position to me is as same as my position to Almighty Allah.”36

Moreover, he reported many Hadiths praising `Ali, Fatimah, al-Hasan and al-Husayn. He was quoted to have said,

“In the age of the Holy Prophet, the only means through which we used to recognize the hypocrites was their having hated `Ali ibn Abi-Talib.”37

“Wisdom has been divided into ten parts; nine parts are given to `Ali while the people’s share is one part only. Yet, `Ali is more knowledgeable than they are on the subject of this part.”38

“The Holy Qur'an was revealed in seven characters of knowledge each of which has a definite explicit and implicit signification. `Ali ibn Abi-Talib has for sure known all the explicit and the implicit indications of each of these characters.”39

“I have learned seventy Surahs of the Holy Qur'an at the hands of the Messenger of Allah and learnt the rest at the hands of the best people - `Ali ibn Abi-Talib.”40

Al-A`mash has narrated on the authority of Abu-`Amr al-Shaybaniy that Abu-Musa al-Ash`ariy said,

“Whenever I saw `Abdullah (ibn Mas`ud), I thought of him as the slave of the family of Muhammad.”41

It is also well known that `Abdullah ibn Mas`ud issued the verdict that seeking Allah’s blessings for Muhammad and the Family of Muhammad42 during the Tashahhud is obligatory.43 It has been recorded in Qadi (Judge) `Ayyad’s al-Shifa that `Abdullah ibn Mas`ud reported the Holy Prophet as saying,

“A prayer in which seeking Allah’s blessings for my family (the Ahl al-Bayt) and me is not mentioned will not be admitted.”44

In order to avoid lengthiness, the aforementioned citations are sufficient if they are considered properly. What is more is that `Abdullah ibn Mas`ud is well-known to have disagreed with `Uthman ibn `Affan on more than one situation and about more than one issue.

In spite of the pressure that he had to encounter because of the policies of the ruling authorities, `Abdullah ibn Mas`ud used to declare whatever he had heard from the Messenger of Allah. So long as these reports are authentic, the words of al-Khatib al-Baghdadiy quoted from `Alqamah must be seen as suspicious.

Nevertheless, if al-Khatib al-Baghdadiy’s words are accepted as true, we will face the problem of the authentic narrations that reported `Abdullah ibn Mas`ud as having been one of the few men who were permitted to participate in the funeral ceremonies of Lady Fatimah al-Zahra’ and offer the Deceased Prayer (Salat al-Mayyit) for her.

We all know for certain that the permission of attending the burial of Lady Fatimah al-Zahra’ was given exclusively to the choicest of the Shi`ite Muslims and the superior disciples of Imam `Ali. If we give credence to the aforementioned narrations that report `Abdullah ibn Mas`ud’s having been loyal to the Ahl al-Bayt, we must not believe the claims that he erased the Hadiths revealing their merits. In al-Khisal and al-Amaliy, Shaykh al-Saduq has recorded that Imam `Ali said,

“The earth was created for seven individuals in favor of whom (the other) peoples are given their sustenance, bestowed with rain, and given victory (over their enemies). They were permitted to offer the Deceased Prayer for Lady Fatimah - peace be upon her. One of them was `Abdullah ibn Mas`ud.”45

Moreover, he was one of those who offered the Deceased Prayer for Abu-Dharr and witnessed the ceremonies of bathing, coffining, and burying his body. On the grounds of the authenticated narration that quotes the Holy Prophet as saying, “Abu-Dharr’s funeral will be witnessed by a faithful group of people,”46 or “a virtuous men of the ummah,”47 as quoted by al-Kishiy, `Abdullah ibn Mas`ud must be one of such virtuous and faithful people.

All the previous statements demonstrate the grandeur and standing of `Abdullah ibn Mas`ud about whom Sharif al-Murtada, in his book entitled al-Shafi, says,

“Consensually, the ummah has confirmed the purity, virtuousness, and faithfulness of `Abdullah ibn Mas`ud whom was praised and honored by the Messenger of Allah and who persisted on his praised characteristics until he died.”48

Supposing al-Khatib al-Baghdadiy’s narration was true, `Abdullah ibn Mas`ud probably warned against some myths that were included in such Hadiths. As evidence, the narrator added that Ibn Mas`ud erased such narrations with his hand while he recited (Almighty Allah’s saying),

‘We narrate unto thee (Muhammad) the best of narratives. (Holy Qur’an 13:3)’49

Supporting this probability, it has been narrated that a Syrian man carrying a paper on which several statements and myths of Abu’l-Darda’ were written brought it to `Abdullah ibn Mas`ud and asked him to evaluate the texts therein. He took the paper and read it. He then came to his house and asked his bondmaid to bring him a vessel full on water. When she did, `Abdullah ibn Mas`ud rubbed the inscriptions out while reciting Almighty Allah’s saying,

“Alif. Lam. Ra. These are verse of the Scripture that maketh plain. Lo! We have revealed it, a Lecture in Arabic, that ye may understand. We narrate unto thee (Muhammad) the best of narratives in that We have inspired in thee this Qur'an, though aforetime thou wast of the heedless. (Holy Qur’an: 13:1-3)”

He then added twice, Do you expect to find accounts better than those of Almighty Allah?”50

The previous report can have two probabilities:

a) Ibn Mas`ud might have erased that paper for it comprised Hadiths indicating the virtues of the Ahl al-Bayt. This opinion is carried by the scholars under the seventh reason.

b) Ibn Mas`ud mighty have erased that paper for it comprised some fables since he knew that Abu’l-Darda' and Ka`b al-Ahbar had not cared to narrate the fables of the ancient nations that are related to the Islamic beliefs. Besides, he justified his action by reciting the holy verse,

‘We narrate unto thee (Muhammad) the best of narratives. (Holy Qur’an: 13:3)’

Experts have regarded such fables and sermons as one of the twelve or sixteen reasons beyond forging lies against the Hadiths.51

It is thus probable that Ibn Mas`ud, having noticed such fables fabricated against the Ahl al-Bayt, erased them because he would not accept such lies to be forged against the Ahl al-Bayt. On this account, to decide the first justification as the true and the main reason beyond Ibn Mas`ud’s erasing these papers is unambiguously beyond limits.

Inasmuch as `Abdullah ibn Mas`ud is intended, it seems necessary to mention that some people criticized him for he, like some of the Sahabah, had issued personal opinions. This is in fact not untrue; since Ibn Mas`ud was a religious authority, he must have issued some verdicts depending upon certain narrations that, in his conception, were the truest or acting upon his conclusions or inference.

This situation can be noticed with the Tabi`un or their followers, such as Abu-Hanifah, Sufyan al-Thawriy, al-Hasan al-Basriy, and other scholars who issued personal verdicts. Yet, the situations of these scholars did not mean that they intended to keep pace with the ruling authorities, since not all of their opinions agreed with the regulations of the ruling regime.52

Nevertheless, unlike al-Miqdad ibn al-Aswad, `Ammar ibn Yasir, and Abu-Dharr, as well as other Sahabah and Tabi’un who believed in the religious opinions and course of Imam `Ali as being a true copy of the Holy Prophet’s Sunnah, the aforementioned scholars had their own principles and bases that have created such variety of opinions.

This is on the assumption of compromise. Yet, the reality is that if we consider the jurisprudential aspect of `Abdullah ibn Mas`ud objectively, it becomes unfeasible to throw him in the side of the Opinionists who depended upon their personal views.

For instance, when some people referred to him in a religious question more than once, he used to answer them each time that he had not been acquaintanted with the answer. Had it not that the obligation of issuing religious verdicts was individual for him (because of the absence of any other individuals authorized enough for issuing religious verdicts), he would not have issued such a verdict.

In this connection, Ahmad ibn Hanbal has narrated that the following question was put before `Abdullah ibn Mas`ud: A man died before he consummated his wife for whom he had not nominated a dowry. After they had referred to `Abdullah ibn Mas`ud in this question for about a whole month, they finally forced him to issue any verdict.

He thus said, “I decided that this woman’s dowry should be as much as the dowry of ordinary women without addition or reduction and that she is worthy of her share of inheritance and she must observe the ritual waiting period of widows. If this judgment is true, it is then due to the guidance of Almighty Allah; and if it is incorrect, it is then due to my own fault as well as Satan’s seduction.

Yet, Almighty Allah and His Messengers are released from such a flaw.” A group of people, from the tribe of Ashja`, among whom were al-Jarrah and Abu-Sinan stood up and said, “We do witness that the Messenger of Allah issued this very judgment as regards the case of one of our women named Buru` bint Washiq.” On hearing this, `Abdullah ibn Mas`ud became terribly delighted as he noticed that his judgment had agreed with the Holy Prophet’s.53

On the contrary of the claims of Ibn Shadhan, `Abdullah ibn Mas`ud did not follow, support, incline to, or repeat the same words of the party who violated the Holy Prophet’s instruction regarding the divinely commissioned leadership of Imam `Ali.54 According to reliable books of Hadith, Imam `Ali, having been asked about `Abdullah ibn Mas`ud, said,

“He learnt the Holy Qur'an and Sunnah and stopped. This is in fact the utmost knowledge.”55

“He has studied the Holy Qur'an and thus followed its instructions and refrained from doing what is deemed unlawful therein. He is expert in the religion and authority in the Sunnah.”56

If truth be told, `Abdullah ibn Mas`ud’s virtues that have been recorded in the books of the other sects are more than these mentioned in the Shi`ite books. Yet, everybody testifies his great personality and high reputation.

As a result, the words of al-Khatib al-Baghdadiy and the facts adopted by some of the Shi`ite scholars so as to prove that `Abdullah ibn Mas`ud had torn and erased some papers that comprised Hadiths about the virtues of the Ahl al-Bayt cannot be taken as irrefutable evidences because

(1) the statement ‘Hadiths regarding the Ahl al-Bayt’ does not necessarily refer to words of praising them; therefore, it is probable that Ibn Mas`ud erased such papers because they contained words of exaggeration about or condemnation against the Ahl al-Bayt, and the latter probability agrees with our aforementioned statements about the life account of `Abdullah ibn Mas`ud who used to report the Holy Prophet’s words of praise about the Ahl al-Bayt, and

(2) the claim that the prohibition of recording the Hadith was intended to eradicate the virtues of the Ahl al-Bayt and the evidences on their Imamate - such a claim does not agree with Abu-Bakr and `Umar’s general prohibition of recording the Hadith since the evidence is more specific than the claim. In other words, Abu-Bakr and `Umar ibn Al-Khattab issued a general decision of preventing from recording any Hadith.

The earlier prohibited reporting the Hadith and called for referring to the Qur'an exclusively after he had set to fire his five hundred recorded Hadiths. The latter ordered everyone who had kept such papers of Hadith to bring them to him so that ‘he would take up the most appropriate.’

Had their one and only purpose beyond the decision of the prohibition been to erase the virtues of the Ahl al-Bayt and the evidences on their Imamate, Abu-Bakr could have erased, among the five hundred Hadiths that he had kept, the ones that he had not liked and kept the others.

Similarly, `Umar would have erased such narrations only and kept up the others in a definite book and then ordered people to conclude the religious precepts from that book. He would also have forwarded the Hadiths of the exegesis of the Holy Qur'an, morals, virtues, sermons, instructions, and the like to definite preachers whom he trusted so that he would conceal his main purpose beyond the prohibition of recording the Hadith from the Muslims by creating a confusion between what is right and what is wrong!

In addition, the justification that `Umar prohibited the recordation of the Hadith in order to eradicate the Hadiths regarding the virtues of the Ahl al-Bayt denotes that `Umar was not brave enough to prevent spreading the Hadiths indicating the virtues of Imam `Ali and the Ahl al-Bayt and he therefore had to declare a general prohibition of recording the Hadith so as to achieve his aim and avoid the consequences of a decision preventing the spread of the Hadiths indicating the virtues of the Ahl al-Bayt.

Nevertheless, everybody knows that `Umar was so severe and harsh-hearted that he feared nobody at all. History has proven that he attacked those who protected themselves in Lady Fatimah al-Zahra'’s house because they had not accepted the leadership of Abu-Bakr.

Among those persons were Imam `Ali, al-`Abbas, al-Fadl ibn al-`Abbas, al-Zubayr, Khalid ibn Sa`id, al-Miqdad, Salman, Abu-Dharr, `Ammar, al-Barra’ ibn `Āzib, Ubayy ibn Ka`b,57 Sa`d ibn Abi-Waqqas and Talhah ibn ‘Ubaydullah.

All the same, `Umar carried a torch of fire to set it to the house while they were therein. Lady Fatimah faced him and said surprisingly, “Son of Al-Khattab! Have you come to set our house on fire?” “I will do it unless you follow what people have followed,” answered `Umar.58

According to Kanz al-`Ummal, `Umar said to Lady Fatimah, “Although I know for sure that you were the most beloved to your father and the most beloved to us after your father, this will not stop me from setting the door of your house on fire while you are in as long as those people are gathering therein.”59

According to al-Imamah wa’l-Siyasah, after the group who gathered in Imam `Ali’s house refused to respond to `Umar and come out, he ordered his followers to bring him firewood saying, “I swear to Him Who prevails on my soul that if you do not come out right now, I will certainly set this house and its inhabitants on fire.” Some of the attendants warned him that Fatimah was there in the house, but he answered, “So what!”60

According to Ansab al-Ashraf, when `Ali refused to swear allegiance to Abu-Bakr after he had invited him to it, `Umar, carrying a torch of fire, came to his house. Facing him, Lady Fatimah said, “Son of al-Khattab: Do you intend to set the door of my house on fire?” “Yes, I do,” answered `Umar, “This will be stronger in what your father has carried.”61

The previous narrations and their likes that confirm `Umar’s coarseness and impudence in presenting his opinions make it unlikely to believe that he prohibited the compilation of Hadiths for nothing other than erasing the texts that manifest the Ahl al-Bayt’s merits and prove their divinely commissioned leadership.

Had `Umar wanted this, he would not have feared anything or anybody, he would not have anticipated the Sahabah’s misgiving, and he would not have stopped for fear of the consequences; rather he would have shown the red lines of this decision in the very same way as he had done when he openly and bravely declared,

“Two issues were allowed during the age of Allah’s Messenger, but now I deem them forbidden and will punish anyone who violates this prohibition. These are the temporary marriage and the allowable period during the Hajj (mut`at al-Hajj).”62

Thus, the questions of the seizure of Imam `Ali’s divine position of leadership, the usurpation of Fadak, the transgression against Lady Fatimah al-Zahra', forcing Imam `Ali to swear allegiance to Abu-Bakr, and many other behaviors - all these questions are different from the purpose beyond the question of prohibiting recording and compiling the Hadith.

It has been proven that Abu-Bakr and `Umar narrated numerous Hadiths concerning the virtues of Imam `Ali in specific and the Ahl al-Bayt in general. Muhibb al-Din al-Tabariy, for instance, has dedicated a chapter of his book to the narrations that Abu-Bakr reported from the Holy Prophet about the merits of Imam `Ali, such as the Hadiths:

‘Looking at `Ali’s face is a sort of worship.’

‘The palms of both the Holy Prophet and Imam `Ali were even.’

‘The Holy Prophet once gathered `Ali’s sons under the same tent under which he was sitting.’

‘Imam `Ali’s position to the Holy Prophet is as same as the Holy Prophet’s position to his Lord.’

‘On the Resurrection Day, nobody will be permitted to pass the Path (Sirat) before he obtains a license written by Imam `Ali.’

‘The Holy Prophet declared that Imam `Ali was the closest to him.’

As well as his reference to Imam `Ali when he was asked about the features of the Holy Prophet.63

In al-Mustadrak `Ala’l-Sahihayn (The Narrations Subjoined to al-Bukhariy and Sahih Muslim), we read that `Umar ibn al-Khattab said,

“`Ali ibn Abi-Talib has been given three characteristics which I would prefer to the best kind of camels if I was given only one of them… (1) he married Fatimah, daughter of the Messenger of Allah, (2) he was the only one to be permitted to live in the Masjid with the Holy Prophet and (3) he was given the standard (i.e. the commandment of the army) in the war of Khaybar.”64

Through authentic reports, it has been proven that `Umar ibn al-Khattab, during his reign, used to ask and adopt the rulings issued by Imam `Ali. Al-Khawarzmiy, in al-Manaqib, has recorded the following:

When two men asked him about the rulings of the divorcement of bondmaids, `Umar turned to a bald man to his side and asked the same question. As he received the answer from the man, `Umar said it to the two men verbally. Wondering at `Umar, the two men asked, “We asked you because you are the caliph! But you referred to a man to take the answer from him!” “Woe to you,” said `Umar,

“Do you know who the man to whom I referred the question is? He is `Ali ibn Abi-Talib! I have heard the Messenger of Allah saying: If the heavens and the earth are put in one scale of a balance and the faith of `Ali is put in the other, the faith of `Ali will certainly exceed in weight.”65

In addition, `Umar is quoted to have said,

“`Ali is the most experienced of us in the field of judicature,”66

“Without `Ali, `Umar would have perished”67

“May Allah take my soul before I face a problem while Abu’l-Hasan (Imam `Ali) is not present.”68

Tarikh Dimashq reads that `Umar narrated the Holy Prophet’s saying,

“`Ali’s position to me is same as (Prophet) Aaron’s position to (Prophet) Moses; yet, no Prophet is to come after me.”69

“`Ali: You are the first to embrace Islam and the first to believe (in my Mission).”70

Al-Bukhariy has recorded that `Umar ibn al-Khattab said,

“When the Holy Prophet departed life, he was pleased with `Ali.”71

Muhibb al-Din al-Tabariy has also dedicated a chapter to the Hadiths that `Umar narrated concerning the merits of Imam `Ali, such as, ‘the commandment of the Muslim army was given to `Ali during the war of Khaybar,’ ‘`Ali has had three characteristics I wish I had only one of them,’ ‘`Ali’s position to the Holy Prophet is as same as Aaron’s to Moses,’ ‘`Ali’s faith is overweighing the heavens and the earth,’ ‘the Holy Prophet said that `Ali must be the leader of him whoever had taken the Holy Prophet as his leader,’ ‘the Holy Prophet said that he would send `Ali for definite honorable acts and `Umar expressed his wish to have leadership at that situation,’ `Umar said to `Ali: You have become my master and the master of every male and female Muslim,’ ‘

`Ali is the master of everyone who has regarded the Holy Prophet as his master,’ ‘`Umar declared `Ali as his master,’ ‘referring the religious questions to `Ali more than once,’ ‘`Ali’s being the most experienced in the Islamic judicature’ and ‘depending upon `Ali’s opinions in many questions.’72

It has been also proven that the Sahabah used to narrate the merits of Imam `Ali during the reigns of Abu-Bakr and `Umar. On the authority of `Uqab ibn Tha`labah, al-Hakim al-Nisapuriy has recorded that during the reign of `Umar ibn al-Khattab, Abu-Ayyub al-Ansariy narrated that the Holy Prophet ordered `Ali ibn Abi-Talib to fight against the breachers (those who breached their swearing of allegiance to Imam `Ali’s leadership), the violators (those who rebelled and waged war against the army of Imam `Ali) and the apostates (the Khawarij who invented their own beliefs and apostatized from the Islamic beliefs).73

Had it been true that Abu-Bakr and `Umar prohibited reporting and recording the Hadith only for purpose of eradicating the merits of and the evidences on the divinely commissioned leadership of the Ahl al-Bayt since such Hadiths formed a source of challenge against the ruling authorities and their policies - had this been the only reason beyond the prohibition of reporting and recording the Hadith, the numerous Hadiths mentioned in the Sahih books (Sunnite reference books of Hadith) concerning the divinely commissioned leadership of the Holy Imams would not have reached us.

Examples on such Hadiths are the Holy Prophet’s sayings ‘`Ali is with the Holy Qur'an and the Holy Qur'an is with `Ali,’74 ‘I am leaving amongst you the two weighty (precious) things - the Holy Qur'an and my Household; Ahl al-Bayt,’75 ‘the example of Ahl al-Bayt is Noah’s Ark; anyone who embarks on it will be certainly saved while those who abstain will certainly fall and drown’76 and ‘`Ali must be the master of him whoever has regarded me (i.e. the Holy Prophet) as his master’77 in addition to many similar narrations.

To be reasonable, we have to say that although Abu-Bakr and `Umar reported Hadiths concerning the merits of and the evidences on the Ahl-Bayt’s divinely commissioned leadership (Imamate), they were extremely cautious of the explanations and discussions about the matter of choosing Imam `Ali for the leadership of the Islamic community or the existence of a number of Sahabah supporting the necessity of the pure commitment to the divine commandments and violating the personal opinions and inferences regarding the religious issues.

Abu-Bakr and `Umar, though they did not take strict procedures in the field of reporting the merits alone, did not like the spread of the Hadiths that injured their caliphate. In this regard, Abu-Bakr attempted to take the publics away from discussing the affairs of the leadership and from reporting the Holy Prophet’s sayings about the merits of Imam `Ali ibn Abi-Talib and his most worthiness of holding this position.

This is because to explain, display, and divulge the dimensions of the Hadiths indicating the leadership and Imamate of Imam `Ali would be the main factor that terrifies the ruling authorities, not mere reporting from the Holy Prophet. From this cause, Abu-Bakr warned against such sort of display and divulgence.

Shaykh `Abd al-Rahman ibn Yahya al-Mu`allimiy al-Yamaniy says,

“As regards the origin of the incompletely transmitted narration of Ibn Abi-Mulaykah, it derives its significance from the fact that it followed the decease of the Holy Prophet and was related to the affair of the caliphate.

It shows that the people, after having paid homage to Abu-Bakr as the successor of the Holy Prophet, disputed among them; some of them claimed that Abu-Bakr was worthy of the position because the Holy Prophet said to him so-and-so, while others claimed another ones’ having been the worthiest for the Holy Prophet had said about them so-and-so... etc. To avoid such, Abu-Bakr, willingly, decided to take them away from such disputes.”78

`Umar criticized and threatened `Abdullah ibn `Abbas for he used to defend earnestly the divinely commissioned leadership of Imam `Ali. Having heard Ibn `Abbas’s opinion on the caliphate and the worthiness of Imam `Ali in the position of leadership, `Umar said, “Ibn `Abbas: I have been informed that you have been spreading among people some words about which I do not like telling you so that you will keep the same position that you have with me.”

“What are these words?” asked Ibn `Abbas.

“Rumors have it that you always claim that this position (of leadership) was seized from you out of envy and wrong,” said `Umar.

Showing no flattery, Ibn `Abbas insisted on his opinion; therefore, `Umar said to him when he was about to leave, “In spite of your opinion, I still respect your position.”79

On another, yet similar, situation, Ibn `Abbas narrated that `Umar did not like his argument and he thus flamed up with rage; but Ibn `Abbas could amend the situation.80

On a third situation, after Ibn `Abbas had overwhelmed in argument, `Umar ordered him to keep the matter secret, for if he would hear it from a third person, he (either `Umar or Ibn `Abbas) would not spend another night in the city.81

The previous situations prove that `Umar feared that the same words of Ibn `Abbas would be repeated by people whom would have rallied against his government whose legal bases would thus be collapsed.

The previous constraint on displaying the proofs on the Imamate of the Ahl al-Bayt and, for the meantime, the reporting of the Hadiths proving such divinely commissioned position make us understand that Abu-Bakr and `Umar intended smartly to conceal the features of their policy by reporting and listening to the Hadiths revealing the Ahl al-Bayt’s merits.

From the other side, they stopped strictly against anyone who would exceed the defined limits of reporting the Hadith. Accordingly, the blackout practiced on the Hadiths revealing the Ahl al-Bayt’s merits and divinely commissioned leadership was not the one and only reason for the prohibition of reporting and recording the Hadith.

Nevertheless, it is undeniable that this issue played a role in the decision of the prohibition, especially the prohibition from explained matters that dealt with the origin of the caliphate, but this role was partial as it had come under a more comprehensive frame that surrounded a wider, more general, and more wide-ranging purport.

To sum it up, the claims of al-Khatib al-Baghdadiy (died in AH 463) mentioned in his book entitled ‘Taqyid al-`Ilm’ cannot stand for a perfect proof on the aforementioned opinion for the phrase ‘Ahl al-Bayt’ has not been mentioned in the narration of al-Qasim ibn Sallam (died in AH 224), in addition to the criticisms that were addressed to him. As a result, the prohibition of recording the Hadith was not purposed for this reason, which cannot be regarded as the one and only cause of the decision.

Reports Of `Abdullah Ibn Mas`ud’s Prohibiting The Recordation Of The Hadith

In addition to the aforementioned report about `Alqamah’s book of Hadith that was erased by `Abdullah ibn Mas`ud, there are other seven reports relating similar events. Let us now display these reports:

1) Ibn Fudayl has narrated that Husayn ibn `Abd al-Rahman ibn Murrah said: We were visiting `Abdullah ibn Mas`ud when Ibn Qurrah came carrying a book: “I found this book in Syria and it was astonishing; therefore, I have brought it to you.”

2) As `Abdullah looked in the book, he commented, “The past nations perished only because they followed such books and left their (divinely revealed) Book.” He then asked for a washtub in which he put that book and erased it.82

3) `Abd al-Rahman ibn al-Aswad has narrated that his father said: `Alqamah and I found a book and took it directly to `Abdullah ibn Mas`ud. It was about midday when we sat at his door waiting for permission.

When he woke up, `Abdullah ibn Mas`ud sent his bondmaid to see who was at the door. When she informed him, he permitted us to enter. As we were in, he asked us, “You have been waiting for a long time, have you not?”

4) “Yes, we have,” answered we.

5) “Why did you not ask for permission to get in?” asked `Abdullah. “We expected that you were asleep?” answered we.

6) “You should not have thought so, because this is an hour that is as valuable as the hours of the Night Prayer (Salat al-Layl),” said `Abdullah.

7) We then showed him the book saying, “This is a paper containing an astonishing narratives.”

8) Surprisingly, he took the book, asked his bondmaid to bring his a washtub full of water, and erased that book with his hand reciting (Almighty Allah’s saying) ‘We narrate unto thee (Muhammad) the best of narratives.’”

9) We asked him to look in the book for it contained good Hadiths, but he kept on erasing it saying, “These hearts are containers; therefore, you must full it with the Qur’an and nothing else.”83

10) It has been narrated on the authority of `Abd al-Rahman ibn al-Aswad on the authority of his father that `Alqamah once brought a book from Makkah (or the Yemen) comprising Hadiths about the Ahl al-Bayt - the Holy Prophet’s Household. We then visited `Abdullah ibn Mas`ud and gave him that book. He asked his bondmaid to fetch him a washtub filled with water. We asked him to read that book since it contained great Hadiths, but he put the book in the water and erased it reciting (Almighty Allah’s saying),

‘We narrate to you the best of narratives, by Our revealing to you this Qur’an. (Holy Qur’an: 12:3)’

He then said, ‘Hearts are like bowls. You should thus fill in them with the Qur’an, nothing else.’84

11) It has been narrated on the authority of Sulaym ibn al-Aswad that he said: `Abdullah ibn Mirdas and I found a book comprising some narratives and Qur'anic verses with a man from the (tribe of) al-Nakha`. We arranged to see him in the mosque after `Abdullah ibn Mirdas had decided to buy that book with one dirham85 .

While we were still in the mosque, a man came and told us that `Abdullah ibn Mas`ud wanted us. I passed through the circle of the people until I reached `Abdullah ibn Mas`ud and found him catching with that book. He then said, “Verily, the best guidance is that of Muhammad and the best narrative is the Book of Almighty Allah.

Similarly, the worst matters are the innovated. You are conveying narratives and listening to others’ narratives. If you happen to find an innovated matter, you must adhere to the foremost guidance.

Nothing except this book and its likes had caused perdition to the past nations. They inherited it through generations until they neglected the Book of Almighty Allah as if they had never known it. I hereby adjure you by Almighty Allah to bring me any similar book you may find. I swear by Almighty Allah that if I know that such a book is found in Dayr al-Hind, I will go there to bring it.”86

12) It has been narrated on the authority of Ash`ath ibn Sulaym that his father said: I used to sit with some people in the mosque and one day, I found them reciting a book that contained astonishing statements of glorification and praise of Almighty Allah. I then asked the owner to give them to me so that I would take a copy, but he apologized that another man had asked for them.

One day, I entered the mosque and listened to a boy summoning people to be present in `Abdullah ibn Mas`ud’s house. I therefore went there and found him carrying the same book that I had intended to copy.

He then said, “Verily, this book contains sedition, delusion, and heresy. The past nations who had Divine Books perished because they followed such books and neglected the Book of Allah. I hereby ask anyone who knows where such books are found to lead me to them. I swear by Him Who prevails my soul that if I know that such a book is found in Dayr al-Hind, I will bring them even if I will have to go there on foot.” He then asked for water and erased that book.”87

13) …`Abdullah ibn Mas`ud made all efforts for obtaining the book found with some people until he obliged them to bring him that book. When he obtained it, he erased its contents saying, “The past nations who had Divine Books perished because they entered upon the books of their scholars and bishops and neglected their Lord’s Book. (according to another narration, `Abdullah ibn Mas`ud said, “They neglected the Torah and Gospel until they, as well as the religious rulings therein, were obliterated.”)88

14) It has been narrated on the authority of `Abd al-Rahman ibn al-Aswad that his father said: A Syrian man carrying a book that comprised Abu’l-Darda’s words and narratives came to `Abdullah ibn Mas`ud saying, “Abu-’Abd al-Rahman: may you have a look in this book that comprises words of Abu’l-Darda, your brother?” `Abdullah took the book and read it until he reached his house.

Upon reaching there, he asked his bondmaid to bring him a washtub filled with water. He then erased the contents of the book reciting Almighty Allah’s saying, “Alif. Lam. Ra. These are verse of the Scripture that maketh plain. Lo! We have revealed it, a Lecture in Arabic that ye may understand. We narrate unto thee (Muhammad) the best of narratives in that We have inspired in thee this Qur'an, though aforetime thou wast of the heedless.” He then added twice, “Do you intend to find narratives better than those of Almighty Allah?”89

A comprehensive look in the previous narrations altogether brings forth conclusions that are contrary to those presumed by the adopters of the aforementioned opinion. Let us now refer to these conclusions in the following points:

1) The narrations of reporting and recording the knowledge prove that all or most of the books mentioned in the previous narrations comprised astonishing materials of which the Muslims had not heard before because they did not agree with the nature of the Islamic legislation. From this cause, such contents were objects of surprise and astonishment. Had such contents been harmonious to what the Muslims had received and comprehended, they would not have surprised the Muslims.

The previous narrations comprised statements like “I found this book in Syria and it was astonishing,” “This is a paper containing an astonishing narratives” and “I found them reciting a book that contained astonishing statements of glorification and praise of Almighty Allah” all of which prove clearly that the contents of these books did not comprise texts of the Holy Qur'an or the Hadith; otherwise they would not have been astonishing.

2) Except the book that comprised Abu’l-Darda’s words and narratives, all these books did not comprise the words of a definite Sahabiy or narrator of Hadith since the previous narrations had not referred to any definite name being the narrator of such stories and words. Accordingly, the authors of such books are unknown and their contents are not reported from any individual. In other words, they are completely unidentified.

Besides, some of the narrations have proven that the owners of these books were unknown. This is clear in some statements like “I found this book in Syria,” “Alqamah once brought a book,” “A Syrian man carrying a book,” “I found a book comprising some narratives” and other similar statements all of which prove that the source of such books was unknown and thus they cannot be reliable. Correspondingly, Abu’l-Darda’s book contained his own words and stories that he derived from unreliable sources.

3) Some of these books were brought from Syria and others from Makkah or the Yemen. Yet, the source of the others is unknown. Thus, these books were not written by the Sahabah nor were they brought from the center of the Divine Revelation, the seat of the Prophethood, or the home of the Sahabah. Some of these narrations carried statements like “I found this book in Syria,”

“`Alqamah once brought a book from Makkah (or Yemen)” which prove that such difference in identifying the source of these books was because of the uncertainty of the matter, not the narrator. In other words, the carrier of these books did not know the source of these books whose narratives were influenced by the social and geographical factors because Syria was the neighbor of the full-Christian Rome and the center of the Christian momentousness. In view of that, these books might have been ‘missionary’ papers through which the Christians attempted to penetrate the Islamic ideology.

Because of the inconsideration of such books whose sources, writer, and reporters are unknown, the Ahl al-Bayt used to confirm that the books that they have are of famous source, writer, and narrator. In this regard, Imam Ja`far al-Sadiq, answering those who accused him of having derived his information from the books of the past nations, says, “This is true. Abu-Hanifah has said the truth. I have read the (Divine) books of Prophet Abraham and Prophet Moses as well as my forefather’s books.”90

Describing the Book of Imam `Ali, the Holy Imams say, “It has been written by Imam `Ali as exactly as received from the mouth of the Messenger of Allah.” As a result, the Holy Imams have declared that the books that they kept and copied were inherited from the most trustworthy ones of each generation up to the Messenger of Allah and that they comprised the laws of Allah beginning with Prophet Abraham and Prophet Moses up to Prophet Muhammad. `Abdullah ibn `Adiy al-Jurjaniy, in al-Kamil, writes down that “Ja`far ibn Muhammad (Imam Ja`far al-Sadiq) have narrated very much on the authority of Jabir (ibn `Abdullah al-Ansariy - one of the most trustworthy Sahabah) and on the authority of his father who narrated from his fathers. He also kept many copies (books) that belonged to the Holy Prophet’s Household.”91

4) Most, if not all, of these books comprised neither religious rulings and laws nor exegesis of the Holy Qur'an. Apparently, they comprised narratives, accounts, and invocations whose source was something other than Almighty Allah. Usually, such narratives, accounts, and invocations were invented by storytellers and taletellers who used to overstate some facts and belittle others according to certain conditions, tendencies, and tribal fanaticism as well as similar circumstances that change one’s inclinations.

The aforementioned narratives included statements like “A Syrian man carrying a book that comprised Abu’l-Darda’s words and narratives,” “I found a book comprising some narratives and Qur'anic verses” and “a book that contained astonishing statements of glorification and praise of Almighty Allah” that prove that these books comprised astonishing stories and tales similar to those currently found in some books of Tafsir (Exegesis of the Holy Qur'an) regarding the details of the Holy Prophets’ stories, such as the falsehood that Prophet Joseph was seduced by the chief’s wife to such a degree that he took the same position that a husband takes with his wife;92 and the falsehood that Prophet David sent one of the commanders of his army to the battlefield so that he would be killed and the Prophet would marry his widow thereafter;93 and the falsehood mentioned in the distorted Torah that after the Flood that Almighty Allah sent to destroy the world, all the people perished; therefore, the two daughters of Prophet Lot got their father to drink wine and then lay with him!94

Hence, they became pregnant and, thus, the line of humanity was survived from extinction;95 and the falsehood that Khadijah bint -daughter of- Khuwaylid96 conspired against her father who would not accept Prophet Muhammad as her husband, got her father to drink and then asked the Prophet to come and propose her; therefore, her father accepted unconsciously.

When he regained his consciousness, he had to accept the matter.97 Such lies and their likes cannot be produced by anyone except Abu’l-Darda, Ka`b al-Ahbar, and their likes who were influenced by the Christian and Jewish cultures.

This fact is supported by the statement that `Abdullah ibn Mas`ud, having looked in these books, recited Almighty Allah’s saying, “We narrate unto thee (Muhammad) the best of narratives in that We have inspired in thee this Qur'an, though aforetime thou wast of the heedless.” He then commented, “Do you intend to find narratives better than those of Almighty Allah? Do you expect to find accounts better than those of Almighty Allah?” He also said, “Verily, the best guidance is that of Muhammad and the best narrative is the Book of Allah. Similarly, the worst matters are the innovated.” All these quotations and words hint at the contents of these books.

The word of `Abdullah ibn Mas`ud, “Verily, the best of guidance is the guidance of Muhammad... etc” confirms that the materials that he erased with water had not been within the Sunnah of the Holy Prophet Muhammad; rather they had been within the invented innovative material that he would not accept.

By saying such, `Abdullah ibn Mas`ud wanted to inform those who were admired by such materials that they had not belonged to the Holy Sunnah, the guidance of the Holy Prophet, or to the Holy Qur'an, because the Holy Prophet had reproached `Umar ibn al-Khattab for he had shown admiration for taking from the papers (i.e. books) of the Christians and Jews and neglected the Hadith of the Holy Prophet.

In this respect, al-Suyutiy has recorded that `Umar ibn al-Khattab, once, said to the Holy Prophet, “O Allah’s Messenger: the Ahl al-Kitab98 are reporting us narrations that grasped our hearts and we were about to write them down.” Reproachfully, the Holy Prophet said,

“Son of al-Khattab! Will you frivolously engage yourselves in perplexity in the same way as the Jews and Christians have engaged themselves in perplexity? I swear by Him Who grasps my soul that I have brought it to you purely white and I have been given the comprehensive wording.”99

Ponder carefully over `Umar’s saying, “...that grasped our hearts...” and compare it to the words said about the papers that were brought to `Abdullah ibn Mas`ud, such as “People are keeping materials that have admired them...” “This paper comprised an admiring narration...” “They have a paper that admired them...” “I found it and it admired me...”

Again, ponder over the Holy Prophet’s reply to `Umar, “I have brought it to you purely white...” and compare it to `Abdullah ibn Mas`ud’s reply to those whose hearts were grasped by such papers, “Verily, the best guidance is the guidance of Muhammad...” Thus, the result will divulge the secret beyond that admiration and the similarity between the reply of the Holy Prophet and that of `Abdullah ibn Mas`ud. In addition, it is impossible to find any narration showing such admiration and presenting the Holy Prophet’s threat except those reported on the authority of `Umar ibn al-Khattab through which he showed his admiration for the Jews’ recordations. A deeper ponderation over `Abdullah ibn Mas`ud’s having erased these papers with water demonstrates that his justification meets the legal trend, especially when we notice that he, instead of burning, erased these papers with water confirming that the best guidance is the guidance of Muhammad and the best of narratives is the Holy Book of Almighty Allah and that the most evil of affairs are the innovatives.

More obviously, `Abdullah ibn Mas`ud stated, “Verily, this book contains sedition, delusion, and heresy. The past nations who had Divine Books perished because they entered upon the books of their scholars and bishops and neglected their Lord’s Book. They neglected the Torah and Gospel until they, as well as the religious rulings therein, were obliterated.”

From the previous, we conclude that the books that were brought to `Abdullah ibn Mas`ud did not comprise religious rulings and laws; they in fact comprised stories, tales, and some invocations related to these fables. It is thus probable that these books comprised the stories of Tamim al-Dariy - the monk who obtained `Umar’s permission to tell tales that might have been similar to those found in these books.100

`Abdullah ibn Mas`ud also said, “I hereby adjure you by Allah to bring me any similar book you may find. I swear by Allah that if I know that such a book is found in Dayr al-Hind, I will go there to bring it.” “I hereby ask anyone who knows where such books are found to lead me to them. I swear by Him Who prevails my soul that if I know that such a book is found in Dayr al-Hind, I will bring them even if I will have to go there on foot.” A narrator said that `Abdullah ibn Mas`ud said, “I swear by Allah that if these books were in Dayr al-Hind,101 (i.e. a place very far from al-Kufah) I will bring them even I will have to go there on foot.”102

On the face of it, `Abdullah ibn Mas`ud’s insistence on erasing such books was because they comprised narratives derived from Christian and Jewish sources. He understood that they had been made by monasteries so as to confuse the feeble-minded Muslims as well as those who were ideologically attached to the Christians and Jews. As if the matter was deliberately studied by the Christians, the monasteries intended to draw the feeble-minded Muslims towards the styles of narrating myths and legends.

Having been aware of this objective, `Abdullah ibn Mas`ud used to erase these books as soon as he had a primary look at them because he had already known their contents. On this account, he stood firmly against such attempts.

In the meantime, `Umar ibn al-Khattab led a campaign against reporting and recording the Hadith; therefore, some people mixed the two campaigns while, if truth be told and if the matter is seen prudently, there was a great difference between the two.

On the grounds of this conclusions obtained from our comprehensive look in the narrations that reported `Abdullah ibn Mas`ud’s having prevented recording the Hadith, it has been quite true to allege that al-Darimiy’s narration saying that these books erased by `Abdullah comprised statements of praise and glorification of Almighty Allah cannot be sufficiently taken as evidence.

This is because these books did not comprise only such statements; rather there were other things similar to the previously discussed statements, such as those about which `Abdullah ibn Mas`ud said, “Verily, this book contains sedition, delusion, and heresy.” It is absolutely irrational to claim that `Abdullah ibn Mas`ud, or any other ordinary Muslim, could ever say these words about statements of praise and glorification of Almighty Allah that he, as well as every Muslim, uttered each day more than once.

Some have claimed that `Abdullah ibn Mas`ud warned against the process of recordation, considering it as delusive, apart from what would be written. Yet, the actual statement of `Abdullah does not indicate such, since he said, “Verily, this book contains sedition, delusion, and heresy” and this statement obviously means that the intended was the very contents of that book, not the process of recordation; otherwise, he would have said, “The recordation is sedition, delusion, and heresy!”

The same previous discussion is applicable to the single narration that claimed the existence of Hadiths revealing the Ahl al-Bayt’s merits in the book that `Abdullah ibn Mas`ud erased. Supposing the narration is authentic, a number of evidences prove that the book might have comprised fabricated or exaggerated information about the Ahl al-Bayt and their merits.

All the same, it is impossible to believe that `Abdullah ibn Mas`ud intended to erase or eradicate the merits of the Ahl al-Bayt after it has been proven that he was one of the grand narrators who reported and spread the merits and remarkable situations of them.

Unlike Abu-Bakr and `Umar, `Abdullah ibn Mas`ud did not exercise massive eradication of the records of the Hadith nor did he set fire to them; rather he used the method of erasing with water, which is the legal method of eradicating the books comprising delusive materials and, in the meanwhile, they contain the Holy Names of Almighty Allah, the Prophets, the Prophets’ Successors, and the Imams. As a religious law, it is forbidden to set fire to the Sacred Names; rather they must be erased with water or buried.

Supporting our conclusions, Abu-`Ubayd, a famous scholar, says,

“Since he believed that such books were taken from the Christians, `Abdullah ibn Mas`ud disliked looking into them at all.”

Murrah, a famous scholar, says,

“Had these books contained texts from the Holy Qur'an and Sunnah, `Abdullah ibn Mas`ud would not have erased them. Actually, these books belonged to the Christians and Jews.”103

There is another probability; `Abdullah ibn Mas`ud might have done so because he understood an advantage (maslahah) that would not have been practiced by another means, or because he practiced Taqiyyah (pious dissimulation) or because he feared the famous rod of `Umar who, in addition to instructing people not to report the Hadith commonly, ordered all the records of the Hadith to be burnt and used that rod against some of the Sahabah who did not carry on that order and, for the same reason, imprisoned others among whom was `Abdullah ibn Mas`ud himself.

As a consequence, it is not unlikely that `Abdullah ibn Mas`ud might have done so in order to comply with the general situation of the state and in order not to challenge the orders of `Umar ibn al-Khattab, the caliph, for the aforementioned reasons. In this regard, it has been narrated that al-Harith ibn Suwayd heard `Abdullah ibn Mas`ud saying,

“I will certainly utter the words which any authority orders me to say in case these words will save me from one or two lashes.”

Commenting on these words, Ibn Hazm says that none of the Sahabah violated this rule!104

It has been also narrated that `Abdullah ibn Mas`ud, out of Taqiyyah, followed al-Walid ibn `Aqabah ibn Abi-Mu`it, the governor of al-Kufah during `Uthman ibn `Affan’s reign, in a congregational prayer when al-Walid, having been drunk, performed the Fajr Prayer in four Rak`ahs (units of prayer)105 then turned his face towards his followers and said, ‘Do you want more?’ `Abdullah ibn Mas`ud answered, ‘We have had it.’106

It is thus not inaccurate to claim that `Abdullah ibn Mas`ud might have warned against recording the Hadith because he feared the rod of `Umar and intended to act upon the protection of the Islamic entity. In this regard, it has been authentically narrated that `Abdullah offered a four-Rak`ah prayer with `Uthman ibn `Affan at Mina although he had already declared that such prayer must be shortened into two Rak`ahs (qasr) because he intended to avoid sedition and evil. When he was asked about that while he had reported that the Holy Prophet and Abu-Bakr used to offer a two-Rak`ah’s prayer on such a situation, he answered,

“It is true that the Holy Prophet and Abu-Bakr used to offer a two-Rak`ah prayer on such a situation; but since `Uthman is now the leader, I must not challenge him, for discrepancy is evil.”107

It has been narrated that `Abdullah ibn Mas`ud said to Ibn `Awf - who wondered about his objection against `Uthman ibn `Affan in the ruling that the Prayer at Mina must be shortened and, in the meantime, he offered that prayer with him in its shortened form - “Discrepancy is evil. When I was informed that `Uthman offered that prayer in its perfect form, I followed him.” Ibn `Awf then decided to imitate `Abdullah ibn Mas`ud in this regard.108

From the previous narrations, we conclude that the Sahabah, the first generation of Islam, used to do anything for the sake of protecting the Islamic entity even if that would cause them to hide their own beliefs and opinions. This fact does not stand against the statement that `Abdullah ibn Mas`ud was a Sahabiy (singular form of Sahabah) who encouraged the reporting and recordation of the Hadith and spread the merits of the Ahl al-Bayt.

Generally, it happens that one may conceal his beliefs and opinions for the sake of a greater aim or for avoiding a danger. This is applicable to `Abdullah ibn Mas`ud who, according to narrations, spread the merits of Imam `Ali, Fatimah al-Zahra', al-Hasan, and al-Husayn; and was one of the seven persons who witnessed the burial ceremonies of Lady Fatimah al-Zahra' and one of the twelve persons who objected Abu-Bakr’s having seized illegally the leadership of the Islamic community, which had been divinely commissioned for Imam `Ali.

Moreover, his verdicts concerning the religious laws were similar to those issued by the Ahl al-Bayt. All these facts deny the Shi`ite writers’ claim that `Umar ibn al-Khattab prohibited the reporting and recordation of the Hadith for one and only reason - preventing the spread of the Hadiths revealing the merits and the divinely commissioned leadership of the Ahl al-Bayt.

Besides, `Abdullah ibn Mas`ud has been regarded as “the slave of the Ahl al-Bayt” for his frequent visits to them; and he believed that to add the Ahl al-Bayt to the Holy Prophet in the ritual blessings of the prayers and other religious rites is obligatory. Accordingly, it is logical to believe that `Abdullah ibn Mas`ud warned against recording the Hadith on account of his concern for the general Islamic entity or similar reasons.

Although we do not deny the aforementioned ‘seven’ reasons as a whole and, meanwhile, do not accept it as the major reasons beyond the prohibition of recording the Hadith, it may be, by the consideration of our previous discussions, accurate to some extent and a part of the question.

Let us now keep on investigating the actual reason beyond the decision of prohibiting reporting and recording the Hadith issued by Abu-Bakr and `Umar who forced people to abide by the Holy Qur'an and neglect the Holy Sunnah as proved by the narrations of Ibn Abi-Mulaykah according to which Abu-Bakr said, “Only does the Holy Qur'an stand between you and us,”109 and `Umar and `Ā’ishah said, “The Book of Allah must be sufficient for us,”110 “Nothing must be considered after the Book of Allah” and many similar statements.

Previously, we have mentioned seven justifications for the decision of the prohibition of reporting and recording the Hadith that was issued by Abu-Bakr and `Umar. These justifications have been presented by Abu-Bakr and `Umar themselves in addition to some past and modern authors among whom were Orientalists, Sunnites and the Shi`ites. Let us now cite the last reason that will hit the mark.

Notes

1. Hashim Ma’ruf al-Husayniy: Dirasatun fi’l-Hadith wa’l-Muhaddithin 22 and Tarikh al-Fiqh al-Ja’fariy 134.

2. Sayyid Muhammad Rida al-Jalaliy: Tadwin al-Sunnah al-Sharifah 415, 421, 470, 534 and 557, Dr. Ala’ al-Qazwiniy: Al-Shi’ah al-Imamiyyah wa Nash’at al-`Ulum 123-4 and Dr. Hasan `Abbas Hasan: al-Siyaghah al-Mantiqiyyah 233.

3. Sayyid Murtada al-`Askariy: Ma`alim al-Madrasatayn 2:57 and Ja`far Murtada: al-Sahih fi Sirat al-Nabiy 1:177. For more details, see the narrations in this connection in Ibn Abi’l-Hadid’s Sharh Nahj al-Balaghah 20:17 and Ibn al-Dimashqiy’s Jawahir al-Matalib 1401.

4. Al-Khatib al-Baghdadiy: Taqyid al-`Ilm 54.

5. Hashim Ma’ruf al-Husayniy: Dirasatun fi’l-Kafi wa’l-Sahih 19 and Dirasatun fi’l-Hadith wa’l-Muhaddithin 22.

6. Sayyid Muhammad Rida al-Jalaliy: Tadwin al-Sunnah al-Sharifah 413.

7. For instance, see Sayyid Muhammad Rida al-Jalaliy: Tadwin al-Sunnah al-Sharifah 421, 470.

8. Sunan al-Darimiy 1:95 H. 270; Sunan Ibn Majah 1:10 H. 23; Musnad Ahmad ibn Hanbal 1:452 H. 4321; Muslim al-Qushayriy: al-Tamyiz 174.

9. Sunan Ibn Majah 1:14 H. 36; Musannaf Ibn Abi-Shaybah 5:295 H. 26242; Musnad Ahmad ibn Hanbal 1:165 H. 413; Sahih al-Bukhariy 1:52 H. 107.

10. Al-Dhahbiy: Tadhkirat al-Huffadh 1:15; al-Haythamiy: Majma’ al-Zawa’id 1:126; Mu`ammar ibn Rashid: al-Jami` 11:252 H. 20465; I`tiqad Ahl al-Sunnah 1:87 H. 108.

11. Ibn `Abd al-Rabb al-Qurtubiy: Jami`u Bayan al-`Ilm wa-Fadlih(i) 1:72; Musannaf Ibn Abi-Shaybah 5:313 H. 26429.

12. As quoted from Dr. Mustafa al-A`dhamiy: Dirasatun fi’l-Hadith al-Nubawiyy, 127.

13. Ibn `Abd al-Rabb al-Qurtubiy: Jami`u Bayan al-`Ilm wa-Fadlih(i) 1:94 and Jamal al-Din al-Muzziy: Tahdhib al-Kamal 27:454; al-Dhahbiy: Siyar A`lam al-Nubala' 4:65.

14. Sahih Muslim 1:14, Section 4, Hadith No. 7; al-Madkhal Ila’l-Sunan al-Kubra 1:132 H. 82..

15. Al-Fasawiy: Tarikh, 3:215 as quoted from Dr. Mustafa al-A`dhamiy: Dirasatun fi’l-Hadith al-Nubawiyy, 154.

16. Al-Tabaraniy: al-Mu’jam al-Kabir 5:97 H. 9942 as quoted from Dr. Mustafa al-A`dhamiy: Dirasatun fi’l-Hadith al-Nubawiyy, 154.

17. Ibn Hajar al-`Asqalaniy: al-Isabah fi Tamyiz al-Sahabah 4:234 H. 4957; Ibn Hajar al-`Asqalaniy: Fath al-Bari fi Sharh Sahih al-Bukhariy 1:252; Ibn `Abd al-Barr: al-Isti`ab 3:988 H. 1659; Abu-Na`im: Hilyat al-Awliya’ 1:125; al-Dhahbiy: Siyar A’lam al-Nubala’ 1:465, Ibn al-Athir: Usd al-Ghabah fi Ma`rifat al-Sahabah 3:255 and al-Muntadham 5:30.

18. Ibn `Abd al-Barr: al-Isti`ab 3:99 H. 1695, 2:319.

19. Ibn Abi’l-Hadid: Sharh Nahj al-Balaghah 3:43 as reported from al-Waqidiy.

20. Ibn Sallam: Gharib al-Hadith 2:189 (In this reference book, it is written that `Abdullah brought a paper comprising a Hadith. He then asked for water and began to erase it with his hand.) `Abd al-Ghaniy `Abd al-Khaliq: Hijjiyyat al-Sunnah 396.

21. Shaykh al-Saduq: al-Khisal 2:464.

22. The Five Individuals of the Ahl al-Bayt are the Holy Prophet, Imam `Ali, Fatimah al-Zahra’, al-Hasan and al-Husayn.

23. Musnad Abi-Ya`liy 9:25 H. 5368; al-Haythamiy: Majma’ al-Zawa’id 9:179; Ja`far ibn Muhammad ibn Qawlawayh: Kamil al-Ziyarat 14:51 Hadith No. 4-8.

24. Sahih al-Bukhariy 3:1373 H. 3552, 4:1593 H. 4123; Sahih Muslim 4:1911 H. 2460; Sunan al-Tirmidhiy 5:672 H. 3806; Ibn Hajar al-`Asqalaniy: al-Isabah fi Tamyiz al-Sahabah 2:369, al-Nawawiy: Sharh Sahih Muslim 15-16: 247-22 Hadith No. 2460, al-Bukhariy: al-Tarikh al-Kabir.

25. Shaykh al-Saduq: al-Khisal 468 H. 6-11; al-Mamuqaniy: Tanqih al-Maqal 2:215.

26. Al-Khazzaz: Kifayat al-Athar 23.

27. Musnad Ahmad ibn Hanbal 1:406 H. 3859; Ibn Hajar al-`Asqalaniy: Fath al-Bari fi Sharh Sahih al-Bukhariy 13:212.

28. Ibn Kathir: al-Bidayah wa’l-Nihayah 6:248.

29. Al-Hakim al-Nisapuriy: al-Mustadrak `Ala’l-Sahihayn 4:511 H. 843; al-Tabaraniy: al-Mu`jam al-Awsat 6:30 H. 5966; al-Rihlah fi Talab al-hadith1:146 H. 55-56.

30. Al-Hakim al-Nisapuriy: al-Mustadrak `Ala’l-Sahihayn 3:165 H. 4726; Musnad al-Bazzar (4-9) 5:223 H. 1829; al-Khatib al-Baghdadiy: Tarikh Baghdad 3:266 H. 1313.

31. Al-Hakim al-Nisapuriy: al-Mustadrak `Ala’l-Sahihayn 3:152 H. 4682; al-Tabaraniy: al-Mu`jam al-Kabir 10:76 H. 10006; al-Firdaws bi-Ma’thur al-Khitab 4:294 H. 6765; Abu-Na`im: Hilyat al-Awliya' 5:58; Ibn `Asakir: Tarikh Madinat Dimashq.

32. Al-Qunduziy: Yanabi’ al-Mawaddah 1:281 H. 23; Ta’wil al-Āyat 2:451.

33. Al-Khawarzmiy: al-Manaqib 35; Ibn `Asakir: Tarikh Madinat Dimashq 42:280.

34. Muhajirun (singular: muhajir, migrant) is a title exclusively said to the people of Mecca who followed the Holy Prophet and had to migrate to Yathrib (later al-Madinah) because of the persecution they had suffered at the hands of the polytheists of Mecca.

35. Ibn al-Athir: al-Bidayah wa’l-Nihayah 4:20; Ibn Habban: al-Thuqat 1:224; al-Haythamiy: Majma’ al-Zawa’id 6:114; Shaykh al-Mufid: Kitab al-Irshad 1:80, Tarikh al-Tabariy 2:66.

36. Al-Dhahbiy: Mizan al-I’tidal 3:540 No. 7501.

37. Jalal al-Din al-Suyutiy: al-Durr al-Manthur 7:504; Subul al-Huda wa’l-Rashad 11:290; Ruh al-Ma`ani 26:78.

38. Abu-Na`im: Hilyat al-Awliya’ 1:65; al-Firdaws bi-Ma’thur al-Khitab 3:27 H. 4666; Ibn Kathir: al-Bidayah wa’l-Nihayah 7:360; Fayd al-Qadir 3:46; Fath al-Malik al-`Aliy 69; Ibn `Asakir: Tarikh Madinat Dimashq 42:384.

39. Abu-Na`im: Hilyat al-Awliya’ 1:65; al-Itqan 2:493; Ibn `Asakir: Tarikh Madinat Dimashq 42:400; Al-Qunduziy: Yanabi’ al-Mawaddah 448, Section 65; al-Wafi al-Mahdiy: al-Ijtihad fi’l-Shari’ah al-Islamiyyah 135.

40. Al-Tabariy: al-Mustarshid 278; Sayyid `Ali al-Shahristaniy: Qadatuna Kayfa Na’rifuhum 3:5; al-Tabaraniy: al-Mu`jam al-Kabir 9:76 H. 8446; al-Mu`jam al-Awsat 5:101 H. 4792; Ibn `Asakir: Tarikh Madinat Dimashq 42:401; Subul al-Huda wa’l-Rashad 541-542.

41. Al-Dhahbiy: Siyar A’lam al-Nubala’ 1:65; al-Itqan 2:493 H. 6370; Ibn `Asakir: Tarikh Madinat Dimashq.

42. Saying: Allahumma Salli ‘Ala Muhammadin wa Āli Muhammad.

43. Tashahhud is a pillar part of the ritual prayers practiced in the second unit (Rak`ah) with definite statements.

44. Mahmud Abu-Rayyah: Adwa’un `Ala’l-Sunnah al-Muhammadiyyah as quoted from Qadi ‘Ayyad’s al-Shifa.

45. Shaykh al-Mufid: al-Khisal 2:361; al-Fattal al-Nisapuriy: Rawdat al-Wa`idhin 280; al-Mamuqaniy: Tanqih al-Maqal 2:215; al-Arbaliy: Kashf al-Ghummah. It is worth mentioning that I have made a study about `Abdullah ibn Mas`ud through which it has been proven that his jurisprudential inferences have been very close to the Ahl al-Bayt’s school of law. This fact, too, stands against the aforementioned narration of al-Khatib al-Baghdadiy.

46. Al-Muttaqiy al-Hindiy: Kanz al-Ummal 11:668, H. 33233; al-Hakim al-Nisapuriy: al-Mustadrak `Ala’l-Sahihayn 3:388 H. 5470; al-Haythamiy: Majma’ al-Zawa’id 9:331 (al-Haythamiy adds: This Hadith’s series of narrators is authentic.) Ibn `Abd al-Barr: al-Isti`ab 1:254; Ibn Sa`d: al-Tabaqat al-Kubra 4:233, 234.

47. Shaykh al-Tusiy: Ikhtiyar Ma`rifat al-Rijal 65 H. 117; al-Darajat al-Rafi`ah 252.

48. Al-Mamuqaniy: Tanqih al-Maqal 2:215; Shaykh `Abbas al-Qummiy: al-Kuna wa’l-Alqab as quoted from Sharif al-Murtada: al-Shafi.

49. Al-Khatib al-Baghdadiy: Taqyid al-`Ilm 54.

50. Muhammad `Ajjaj al-Khatib: al-Sunnah qabl al-Tadwin 210; Muhammad Abu-Zahw: al-Hadith wa’l-Muhaddithun 265.

51. Ibn Qutaybah: Ta’wil Mukhtalaf al-Hadith 357 and Mahmud Abu-Rayyah: Adwa’un `Ala’l-Sunnah al-Muhammadiyyah.

52. For more details about this issue, the gentle reader may kindly refer to my book entitled Wudu' al-Nabiy (The Ablution of the Prophet).

53. Musnad Ahmad ibn Hanbal 1:447 H. 4276; Sunan al-Bayhaqiy al-Kubra 7:246 H. 14195; Sunan al-Nassa'iy 6:121 H. 3354; al-Sunan al-Kubra 3:316 H. 5515.

54. Sayyid al-Khu'iy: Mu’jam Rijal al-Hadith 11:344-345 H. 7172.

55. Ibn Abi-Shaybah: al-Musannaf 6:385 H. 32238; Abu-Na`im: Hilyat al-Awliya’ 1:129, al-Hakim al-Nisapuriy: al-Mustadrak ‘ala’ssahihayn 3:318 and al-Zarqaniy: Manahil al-’Irfan 1:483; Ibn Sa`d: al-Tabaqat al-Kubra 2:346; Al-Maqdisiy al-Hanbaliy: Al-Ahadith al-Mukhtarah 2:123 H. 494; Abu’l-Faraj: Safwat al-Safwah 1:401; Al-Dhahbiy: Siyar A`lam al-Nubala' 1:492.

56. Al-Dhahbiy: Siyar A’lam al-Nubala’ 1:492, al-Hakim al-Nisapuriy: al-Mustadrak ‘ala’ssahihayn 3:357 H. 5380; Abu-Na`im: Hilyat al-Awliya’ 1:299 and Al-Murtada al-Zaydiy: Sharh al-Adhar 1:26; al-Dhahbiy: Siyar A`lam al-Nubala' 1:492; al-Suyutiy: Miftah al-Jannah 1:70.

57. Al-Ya’qubiy: Tarikh 2:103.

58. Ibn `Abd-Rabbuh: al-’Aqd al-Farid 5:13, Abu’l-Fida: Tarikh 1:156, al-Buladhiriy: Ansab al-Ashraf 1:278 (or 586 according to another edition) and Ibn Abi’l-Hadid: Sharh Nahj al-Balaghah 2:45.

59. Al-Muttaqiy al-Hindiy: Kanz al-’Ummal 3: 140 as quoted from Sayyid Murtada al-`Askariy: `Abdullah ibn Saba’ 1:133; Ibn Abi’l-Hadid: Sharh Nahj al-Balaghah 2:45.

60. Ibn Qutaybah: al-Imamah wa’l-Siyasah 1:19.

61. Al-Buladhiriy: Ansab al-Ashraf 1: 586 as quoted from Sayyid Murtada al-`Askariy: `Abdullah ibn Saba’ 1:133.

62. It was `Umar ibn al-Khattab who declared this decision. See al-Dhahbiy: Tadhkirat al-Huffadh 1:366.

63. Muhibb al-Din al-Tabariy: al-Riyad al-Nadirah 3:232.

64. Al-Hakim al-Nisapuriy: al-Mustadrak 'ala'l-Sahihayn 3:125 (on the authority of Abu-Hurayrah). Commenting of this report, al-Hakim al-Nisapuriy describes it as authentically narrated report; Ibn Abi-Shaybah: al-Musannaf 6:369 H. 32099 (on the authority of `Abdullah ibn `Umar).

65. Al-Khawarzmiy: al-Manaqib 13:77, Ibn al-Maghaziliy: Manaqib `Ali 289 No. 330; Muhibb al-Din al-Tabariy: al-Riyad al-Nadirah 42:167; Ibn `Asakir: Tarikh Dimashq 42:34; al-Firdaws bi-Ma’thur al-Khitab 3:363 H. 7294; al-Muttaqiy al-Hindiy: Kanz al-`Ummal 11:616 H. 32992.

66. Al-Hakim al-Nisapuriy: al-Mustadrak 'ala'l-Sahihayn 3:345, Ibn `Abd al-Barr: al-Isti‘ab 3:38, Ibn ‘Asakir: Tarikh; Musnad Ahmad ibn Hanbal 5:113 H. 21123; Ibn Abi-Shaybah: al-Musannaf 6:138; Ibn Taymiyah: Majmu` al-Fatawa 16:482.

67. Al-Aminiy: al-Ghadir 6:101, 105-6 as quoted from al-Kinjiy: al-Kifayah 96; Fayd al-Qadir 4:357; Ibn `Abd al-Barr: al-Isti`ab 3:1103; Fath al-Malik al-`Aliy 71; Ta’wil Mukhtalaf al-Hadith 1:126.

68. Al-Aminiy: al-Ghadir 6:106 as quoted from al-Shabalnajiy: Nur al-Absar 79 with a little difference from the text mentioned in al-Hakim al-Nisapuriy’s al-Mustadrak 'ala'l-Sahihayn 1:628 H. 1683; Muhibb al-Din al-Tabariy: al-Riyad al-Nadirah 3-4:166; Ibn Abi’l-Hadid: Sharh Nahj al-Balaghah 1:18; Subul al-Salam 2:206.

69. Ibn ‘Asakir: Tarikh Madinat Dimashq 1:321, No. 400, 401; al-Khatib al-Baghdadiy: Tarikh Baghdad 7:463 H. 4023.

70. Sayyid `Ali al-Shahristaniy: Qadatuna Kayfa Na’rifuhum 2:412-3 as quoted from Zayni Dahlan: Asna’l-Mahalib 6:29 No. 21; al-Muttaqiy al-Hindiy: Kanz al-`Ummal 13:124.

71. Sahih al-Bukhariy 3:1357; Ibn Hajar al-`Asqalaniy: Fath al-Bari fi Sharh Sahih al-Bukhariy 7:72.

72. Muhibb al-Din al-Tabariy: al-Riyad al-Nadirah 3:295.

73. Al-Hakim al-Nisapuriy: al-Mustadrak 'ala'l-Sahihayn 3:150.

74. Al-Suyutiy: al-Jami‘ al-Saghir 2:177 No. 5594; Al-Hakim al-Nisapuriy: al-Mustadrak 'ala'l-Sahihayn 3:134 H. 4628; al-Tabaraniy: al-Mu`jam al-Saghir 2:28 H. 720; Fayd al-Qadir 4:356.

75. Al-Hakim al-Nisapuriy: al-Mustadrak 'ala'l-Sahihayn 3:160; Musnad Ahmad ibn Hanbal 3:17 H. 11147; al-Haythamiy: Majma` al-Zawa'id 9:163; Sunan al-Darimiy 2:524 H. 3316; al-Tabaraniy: al-Mu`jam al-Awsat 4:33 H. 3542.

76. Al-Suyutiy: al-Jami` al-Saghir 2:533 No. 8126; Al-Hakim al-Nisapuriy: al-Mustadrak 'ala'l-Sahihayn 2:373 H. 3312, 3:163 H. 4720; al-Tabaraniy: al-Mu`jam al-Awsat 4:10 H. 3478, 5:355 H. 5563; Ahmad ibn Hanbal: Fada'il al-Sahabah 2:785 H. 1401.

77. Al-Hakim al-Nisapuriy: al-Mustadrak 'ala'l-Sahihayn 3:118, 119, 126, 143, 419, 613; Sunan al-Tirmidhiy 5:633 H. 3712; al-Haythamiy: Majma` al-Zawa'id 9:103-109; al-Haythamiy: al-Sunan al-Kubra 5:131 H. 8468-8472; Sunan Ibn Majah 1:45 H. 121. For comparison, refer to Sayyid `Ali al-Shahristaniy: Tadwin al-Sunnah al-Nubawiyyyah 413-8.

78. Al-Anwar al-Kashifah 54.

79. Ibn Abi’l-Hadid: Sharh Nahj al-Balaghah 12: 52-5; Tarikh al-Tabariy 2:577-578.

80. Ibn Abi’l-Hadid: Sharh Nahj al-Balaghah 12:46.

81. Al-Hamawiyniy: Fara'id al-Simtayn 1:153.

82. Al-Khatib al-Baghdadiy: Taqyid al-‘Ilm 53. A similar narration is recorded in Sunan al-Darimiy 1:134 H. 477.

83. Al-Khatib al-Baghdadiy: Taqyid al-‘Ilm 53-4. A similar narration is recorded in Ibn `Abd al-Rabb al-Qurtubiy: Jami‘u Bayan al-`Ilm wa-Fadlih(i) 1:66.

84. Al-Khatib al-Baghdadiy: Taqyid al-`Ilm 54.

85. A currency.

86. Al-Khatib al-Baghdadiy: Taqyid al-`Ilm 55.

87. Al-Khatib al-Baghdadiy: Taqyid al-`Ilm 55-56. A similar narration is recorded in Sunan al-Darimiy on the authority of al-Ash`ath and also in Ibn `Abd al-Rabb al-Qurtubiy: Jami`u Bayan al-`Ilm wa-Fadlih(i) 1:65.

88. Al-Khatib al-Baghdadiy: Taqyid al-`Ilm 56.

89. Al-Khatib al-Baghdadiy: Taqyid al-`Ilm 54-5.

90. Shaykh al-Saduq: `Ilal al-Shara'i` 1:89; al-Khansariy: Rawdat al-Jannat 8:169, Qamus al-Rijal; Muhammad ibn `Abdullah ibn al-Hasan 8: 243; al-Shiraziy: Riyad al-Salikin 1:100.

91. `Abdullah ibn `Adiy al-Jurjaniy: al-Kamil 2:558, al-Tahdhib: 2:104 and Muhammad `Ajjaj al-Khatib: al-Sunnah Qabla’l-Tadwin 358.

92. Ibn Hazm: al-Ihkam fi Usul al-Ahkam 5:154, 33.

93. Musannaf Ibn Abi-Shaybah 6:343 H. 31894; Tafsir al-Qurtubiy 15:168, 15:180-181.

94. Qasas al-Qur'an.

95. The Book of Genesis 19:30-38

96. Khadijah bint Khuwaylid was the first and most pious wife of the Holy Prophet and the mother of Lady Fatimah al-Zahra' whose wealth was one of the two factors that caused Islam to survive and triumph.

97. Subul al-Huda wa’l-Rashad 2:166 as quoted from Sirat al-Zuhriy. See also al-Rawd al-Anif 1:325.

98. The Ahl al-Kitab are the non-Muslims who hold a divinely revelealed Book; mainly the Jews and Christians.

99. Al-Suyutiy: al-Durr al-Manthur 5:148; Irwa’ al-Ghalil 6:38. (Commenting on the narration, al-Albaniy says, ‘To the least extent, the Hadith is sound.’) See also Musannaf `Abd al-Razzaq 6:114; al-Mannawiy: Fayd al-Qadir 2:720.

100. Al-Muttaqiy al-Hindiy: Kanz al-‘Ummal 10:280 H. 29445-29446; Ibn Abi-`Āsim: al-Mudhakkar wa’l-Tadhkir wa’l-Dhakar 63.

101. Dayr al-Hind is the name of one of the villages of Syria. There are also Dayr Hind al-Sughra and Dayr al-Hind al-Kubra; two villages in al-Hirah (Northern al-Kufah) that were built by Hind, daughter of al-Nu‘man ibn al-Mundhir (the Arab king). (See Yaqut al-Hamawiy: Mu‘jam al-Buldan 2:542-3) At any rate, It seems that `Abdullah ibn Mas’ud referred to Dayr al-Hind found in Syria because there is a relationship between the topic discussed and this city.

102. Sunan al-Darimiy 1:130 H. 479; Ibn Abi-Shaybah: al-Musannaf 5:315 H. 26447.

103. Ibn `Abd al-Rabb al-Qurtubiy: Jami`u Bayan al-`Ilm wa-Fadlih(i); Sunan al-Darimiy 1:134 H. 477 as is recorded in Tadwin al-Sunnah 341.

104. Ibn Hazm: al-Muhalla 8:336 Q. 1409.

105. Ritually, the Fajr Prayer consists of two Rak‘ahs (units of prayer).

106. Al-Qadi al-Dimashqiy: Sharh al-‘Aqidah al-Tahawiyyah 2:532 as is recorded in Waqi` al-Taqiyyah `Inda al-Madhahib wa’l-Firaq al-Islamiyyah 106.

107. Al-Bayhaqiy: al-Sunan al-Kubra 3:144; Ibn Kathir: al-Bidayah wa’l-Nihayah 7:218.

108. Ibn al-Athir: al-Kamil 3:104: Ibn Kathir: al-Bidayah wa’l-Nihayah 7:228; Tarikh al-Tabariy 2:606 (Events of the year AH 29).

109. Al-Dhahbiy: Tadhkirat al-Huffadh 1:32 and `Abd al-Ghaniy `Abd al-Khaliq: Hijjiyyat al-Sunnah 394.

110. This statement of `Umar ibn al-Khattab is too famous to be denied. He first said it while the Holy Prophet was bedridden taking his final breathes. For more details, see Sahih al-Bukhariy Chapter: Recording of Knowledge (Kitabat al-‘Ilm), Chapter: Jihad (Hal Yustashfa‘ Ila Ahl al-Dhimmah), Chapter: the Campaigns, (Marad al-Nabiy) Chapter: the Ailed (Qawl al-Marid Qumu `Anni), Chapter: Adherence (Karahiyyat al-Khilaf). See also Ibn Hajar: Fath al-Bari fi Sharh Sahih al-Bukhariy 1:185, Al-Qastalaniy: Irshad al-Sari li-Sharh Sahih al-Bukhariy 1:169, Al-`Ayniy: `Umdat al-Qari ila Sharh Sahih al-Bukhariy 1:575, Sharh al-Nawawiy ‘ala Sahih Muslim 2:43, `Abd al-Razzaq: al-Musannaf 5:438-9, Musnad Ahmad ibn Hanbal 1:90, 22, 29, 32, 336, 3:346, 6:106, 116 and 476, Al-Bayhaqiy: Dala’il al-Nubuwwah 7:181 and 283. The statement of `Ā`ishah is recorded in Sahih al-Bukhariy (Kitab al-Jana’iz) 2:77.