References
1.- Surah 33, verse 33.
2.- Al-Durr al-Manthur, vol. 5, p. 378, Dar al-Kutub al-Ilmiyyah, Beirut; Showkani’s Fath al-Qadeer, vol. 4, p. 350, Dar al-Kutub al-Ilmiyyah, Beirut; al-Ma’rifah wal-Tarikh, vol.1,p. 498.
3.- Al-Mustadrak ‘ala al-Sahihyan, vol. 3, p. 172, Darl-al-Kutub al-Imiyyah, Beirut.
4.- Ibn Katheer’s Commentary, vol. 3, p. 491.
5.- Ruh al-Ma’ani, vol.22, p. 13, Dar Ihya’ al-Turath al-Arabi, Beirut.
6.- Ibn Katheer’s Commentary, vol. 3, p. 491.
7. -In Tadhkiratol Hoffaz, p. 1200, vol. 2, Dhahabi says, “Hakim Hasakani, is master, firm and unwavering in the science of hadith”.
8.- Asad al-Ghabah, vol. 5, p. 521, Dar Ihya’ al-Torath al-Arabi, Beirut.
9.- Al-Isabah, vol. 2, p. 509, Dar al-Fikr;
Adhwa al-Bayan, vol. 6, p. 578, ‘Alam al-Kutub; Beirut;
Ansab al-Ashraf, vol. 2, p. 354, Dar al-Fikr;
Bihar al-Anwar, vol. 35, pp 206- 232, on the verse of Tatheer, al-Wafa Institute; Beirut;
History of Baghdad, vol. 9, p. 126, and vol. 10, p. 278; Dar al-Fikr;
History of the City of Damascus, vol. 13, pp, 203, 206 and 207; vol. 14, pp. 141 and 145;
Ibn Abi Hatim’s Commentary, vol. 9, p. 3129; al-Maktabah al-Misriyyah; Beirut;
Abi al-Saud’s Commentary, vol.7, p. 103; Dar Ihya’ al-Torath al-Arabi; Beirut;
Al-Baidawi’s Commentary, vol. 33, p. 382; Dar al-Kutub al-Ilmiyyah;
Forat al-Kufi’s Commentary, vol. 1,p. 332- 342; An-No’man Institute;
Ibn Katheer’s Commentary of al-Qur’an al-Azim, vol. 3,p.492, Dar al-Ma’rifah; Beirut;
Ibn Adil al-Dimashqi’s Al-Lubab Commentary, vol. 15, p. 548; Dar al-Kutub al-Ilmiyyah; Beirut;
Al-Mawardi’s Commentary, vol. 4,p. 401; Dar al-Ma’rifah, Beirut;
Al-Tafsir al-Muneer, vol. 23, p. 14; Dar al-Fik al-Mo’asir;
Tahdheeb al-Tahdheeb, vol. 2, p. 258; Dar al-Fikr;
Tabari’s Jami’ al-Bayan, vol., 22, p. 5; Dar al-Ma’rifah, Beirut;
Qurtubi’s Jami’ Ahkam al-Qur’an, vol. 14, p. 183; Dar al-Fikr;
Al-Durr al-Manthur; vol. 6, p. 604; Dar al-Fikr;
Dhakha’ir al-‘Uqba, pp. 21- 24;
Rooh al-Bayan, vol., 7, p. 171; Dar Ihya’ al-Torath al-Arabi;
Al-Aloosi’s Rooh al-Ma’ani, vol 22, p. 14; Dar Ihya’ al-Torath al-Arabi;
Al-Riyadh al-Nadarah, vol. 2 (3-4), p. 135; Dar al-Nadwat al-Jadiddah; Beirut;
Ibn al-Jawzi’s Zad al-Maseer, vol. 6, p. 198; Dar al-Fikr;
Tirmidhi’s Sunan, vol. 5, pp. 327-328 and 656; Dar al-Fikr;
Beihaqi’s Al-Sunan al-Kobra, vol. 2, p. 149; Dar al-Ma’rifah, Beirut;
Dhahabi’s Siyar A’lam al-Nubalah’, vol. 3, pp. 254 and 283; al-Risalah Institute; Beirut;
An Exposition of al-Sunnat-al-Nabawiyah, vol. 14, p. 116; al-Maktab al-Islami; Beirut;
Shawahid al-Tanzeel, vol. 2, pp. 18-140; al-Tab’ wa al-Nashr Institute, Wizarat al-Irshad;
Ibn Habban’s Sahih, vol. 15, pp. 442 to 443; al-Risalah Institute; Beirut;
Muslim’s Sahih, vol. 5,p. 37; Kitab al-Fada’il, the section: Fada’il; ‘Ezzodin Institute; Beirut;
Showkani’s Fath al-Gadeer; vol. 4, pp. 349-350; Dar al-Kutub al-Ilmiya; Beirut;
Jowayni’s Far’id al-Simtayn, vol. 1, p. 367; al-Mahmoodi Institute; Beirut;
Kifayato-Talib; pp. 371 to 377; Dar Ihya’ Turath Ahl al-Bayt;
Majma' al-Zawa’id; vol. 9; pp. 166-169; Dar al-Kitab al-Arabi; Beirut;
Al-Mustadrak ‘ala al-Sahihyan, vol. 2, p. 416, and vol. 3, p. 147; Dar al-Ma’rifah, Beirut;
Abi Y’ali’s Musnad; vol. 12, pp. 344 and 456; Dar al-Hamoon Lil-Turath;
Ahmad’s Musnad, vol. 4, p.107, and vol. 6, p. 292; Dar Sadir; Beirut;
Ishaq ibn Rahawiyih’s Musnad; vol. 3, p. 678; Maktabt al-Eman; City al-Munawarah;
Tayalisi’s Musnad; p. 274; Dar al-Kitab al-Lubnani;
Tahawi’s Mushkil al-Athar; vol. 1, p. 335; Dar al-Baz;
Tabarani’s al-Mo’jam al-Sagir;vol. 1, p. 135, Dar al-Fikr;
Tabarani’s al-Mo’jam al-Awsat, vol. 2, p. 491; Maktabat al-Ma’arif; Riyadh;
Tabarani’s al-Mo’jam al-Kabir; vol. 23; pp. 245, 281, 286, 308, 327, 330, 333, 334, 337, 357, 393, and 396;
Baswi’s al-Ma’rifah wa al-Tarikh; vol. 1, p. 498;
al-Muntakhab min ‘Abd ibn Hamid’s Musnad, pp. 173 and 367; ‘Alam al-Kutub, Cairo;
Ibn Magazili’s Manaqib; pp. 301-302; al-Maktibah al-Islamiyyah.
10.- Al-Mustadrak ‘ala al-Sahihyan, vol. 3, p. 148.
11.- Hakim Nayshaburi has listed in his al-Mustadrak ‘ala al-Sahihyan, narrations containing the conditions of the narrations that Bukhari and Muslim consider as authentic, but have not quoted in their works. In his Talkhis, Dhahabi expresses his idea concerning “Molaiki”, one of the transmitters of this hadith. He says, “al-Molaiki takes the narrations away (i.e.deletes the narrations)”. (On the other hand), in vol. 6, p. 132, of his Tahdhib al-Tahdhib, ibn Hajar says he is “truthful”, this being subsequent to Saji’s opinion who used the same term, which is an indication of Molaiki’s truthfulness (in narrations). Criticisms are directed against his narration of hadiths. Many other narrators of hadith have been criticized by Bukhari and Muslim.
12.- History of the City of Damascus.
13.- 'Awwam al-Uloom, vol. 11, p. 638, al-Imam Mahdi (A.S.) Institute. (This volume is about Hazrat Fatimah Zahra, peace be on her).
14.- Durr al-Manthur, vol. 6, p.603.
15.- Ibn Katheer’s Commentary, vol.3, p. 493.
16.- Durr al-Manthur, vol. 6, p. 604; al-Mu’jam al-Kabeer, vol. 23, p. 336.
17.- History of the City of Damascus,vol. 14, p.145.
18.- Ibid. vol. 13, p. 206.
19.- Ibn Katheer’s Commentary,vol. 3, p. 492;al-Tabari’s Commentary, vol. 22, p. 5.
20.- History of the City of Damascus, vol. 14, p. 141.
21.- Mushkil al-Athar, vol.1, p. 336.
22.- History of the City of Damascus, vol. 13, p. 203.
23.- Shawahid al-Tanzeel, vol. 2, p. 61.
24.- Ibid, vol. 2, p. 134.
25.- Ibid, vol. 2, p.119.
26.- Al-Mustadrak ‘ala al-Sahihyan, vol. 2, p. 416
27.- Ibn Katheer’s Commentary, vol. 3, p. 493.
28.- Mushkil al-Athar, vol. 1, p. 333, Dal al-Baz; History of City of Damscus, vol. 14, p. 145; Dar al-Fikr.
29.- History of the City of Damascus, vol. 13, p. 206, Dar al-Fikr. The chain of transmission of the hadith is as follows:
Abu Abdullah al-Frawi and abul Mozafar al-Qushayri informed us on the authority of Abu Sa’d al-Adeeb, on the authority of Abu Amru ibn Hamdan, and Umm al-Mujtaba al-Alawiyyeh informed us on the authority of Ibrahim ibn Mansoor, on the authority of Abu Bakr ibn al-Muqri, on the authority of Abu Ya’li, on the authority of Mohammad ibn Ismail ibn Abi Samina, on the authority of Abdullah ibn Dawood, on the authority of Fuzayl on the authority of Attiyyeh.
Verification of the chain of transmission of the hadith:
a). Abu Abdullah Farawi Mohammad ibn Fuzayl ibn Ahmad, concerning who Dhahabi says, “He is a master, a leader, a jurist, a theologian, Faqih, a Mufti, a famous hadith scholar in Khorasan, and the jurist of the Shrine. Regarding him Sam’ani says, “In Marv, I heard Abdul Rasheedal-Tabari say, ‘Al-Farawi is as knowledgeable as a thousand narrators (of hadith). Siyar A’lam al-Nubalah’, vol. 19, p. 615, al-Risalah Institute;
b). Abu Sa’id Adeeb Kunjroodi, concerning whom Dhahabi says, ‘He is a master, a jurist, a leader, a man of letters, a grammarian, a physician, a hadith scholar in Khorasan. Siyar A’lam al-Nubalah’, vol. 18, p. 101. Regarding him Sam’ani says, “He is a man of letters, knowledgeable, wise, well-bred; trustworthy and truthful". Al-Ansab, vol. 5, p.100, Dar al-Kutub al-Ilmiyyah, Beirut.
c). Abu Umar ibn Hamdan, concerning whom Dhahabi says, “He is a leader, a traditionist, trustworthy, fully versed in syntax, an ascetic, pious, and hadith scholar in Khorasan” Siyar A’lam al-Nubalah’, vol. 16, p. 356.
d). Ibrahim ibn Mansur, concerning whom Dhahabi says, “He is a righteous and trustworthy master; the Qur’an by” Siyar A’lam al-Nubalah’, vol. 18, p. 73.
e). Abu Bakr ibn al-Moqri, Mohammad ibn Ibrahim, concerning whom Dhahabi says, “He is a trustworthy master who has learnd the Qur’an by heart”; Siyar A’lam al-Nubalah’, vol. 16, p. 398
f). Abu Y’ali, the author of a Musnad, Ahmad ibn Ali ibn Muthanna; a traditionist of Musil; Siyar A’lam al-Nubalah’, vol. 140, p. 174.
g). Mohammad ibn Isma’il ibn Abi Samineh; concerning whom ibn Hajar has quoted in Tahdheeb al-Tahdheeb Abu Hatim and Salih ibn Mohammad to have said, “He is trustworthy”. Tahdheeb al-Tahdheeb, vol, 9, p. 50; Dar al-Firkr.
h). Abdullah ibn Dawood; concerning whom Mazzi has quoted in Tabaqat Mohammad ibn Sa’d to have said, “He is trustworthy, and worshipping”, Tahdheeb al-Kamal, vol. 14,p. 458.
i). Fuzayl ibn Gazwan; about whom ibn Jahar has quoted Ahmad and ibn Mo’in to have said, “He is trustworthy; ibn Habban has mentioned his name in his al-Thiqat”. Tahdheeb al-Tahdheeb; vol. 8, p. 267;
j). Attiyyeh (ibn Sa’d); as it is understood from Tahdheeb al-Tahdheeb, vol. 7, p. 200, Sa’ad considers him trustworthy, and ibn Mo’in says that he is meritorious. Some leaders of ilm-ar-rijal have criticized his reports. These criticisms made by such people as Nisa’i are very harsh. Experts of Dihayah and hadith, such as Tahanawi, in his Qawaid fi Uloom al-hadith, p. 117, considered the criticisms, of people as invalid. Hajaj had Attiyyeh flogged four hundred times because he refused to revile Ali (p.b.u.h) on him. One who is so steadfast in his faith will never tell lies. Some criticisms made by scholars of ilm-ar-rijal may have been made against Attiyyeh because he was a Shi’ite.
30. -Al-Tabari’s Jami’ al-Bayan, vol. 22, p. 7; Dar al-Ma’rifah, Beirut; ibn Katheer’s Commentary, vol. 3, p. 493; Dar al-Ma’rifah, Beirut.
31.- History of the City of Damascus, vol. 14, p. 141; Dar al-Fikr.
The chain of transmission of the hadith is as follows: Abu Talib ibn Abi Aqeel informed us on the authority of Abu al-Hasan al-Khal’i on the authority of Abu Mohammad al-Nahas, on the authority of Abu Sa’id ibn al-Arabi, on the authority of Abdol Rahman ibn Mohammad ibn Mansur, on the authority of al-Husain ibn al-Ahsqar, on the authority of Mansur ibn Abi al-Aswad, on the authority of al-A’mash, on the authority of Habib ibn Abi Thabit, on the authority of Shahr ibn Hawshab on the authority of Umma Salamah…”.
Verification of the chain of transmission of the hadith:
a). Abu Talib ibn Abi Aqeel; concerning whom Dhahabi says, ‘He is a religious sheikh’, vol. 20 p. 108; Siyar A’lamal-Nubalah’, Dar al-Risalah Institute;
b). Abul al-Hasan al-Khul’i, Ali ibn al-Hasan concerning whom Dhahabi says, ‘He is a religious Sheikh and a hadith scholar in Egypt’; Siyar A’lam al-Nubalah; p. 74, vol. 19;
c). Abu Mohammad al-Nahas; concerning whom Dhahabi says, “He is a truthful Sheikh, an imam (leader), a jurist, a traditionist, truthful and a hadith scholar in Egypt; vol. 17, p. 313; Siyar A’lam al-Nubalah.;
d). Abu Sa’id ibn al-Arabi, Ahmad ibn Mohammad ibn Ziyad; about whom Dhahabi says, ‘He is an imam, a traditionist, a truthful good example, who has memorized the Qur’an, and Sheikh al-Islam; p. 407, vol. 15, Siyar A’lam al-Nubalah;
e). Abu Sa’id Abdul Rahman ibn Mohammad ibn Mansur; whose name ibn Habban has mentioned in his al-Thiqat, p. 383, vol. 8; al-Kutub al-Thaqafiyyah Institute;
f). Husain al-Ashqar al-Fizari; ibn Habban has mentioned his name in his book al-Thiqat; and Ahmad ibn Hanbal has said about him, “I do not consider him among those who tell lies”. When asked whether al-Fizari was a truthful person, ibn Mo’in said “Yes he is”. Tahdheeb al-Tahdheeb, vol. 2, p. 91; Dar al-Fikr;
It was because of the school of thought al-Ashqar followed that certain criticisms were made against him which is not valid.
g). Mansur ibn Abi al-Aswad; ibn Hajar has reported ibn Mo’in’s statement in favor of Abi al-Aswad, and said that ibn Habban has mentioned Abi al-Aswad’s name in his book al-Thiqat as ‘one of the trustworthy’. Tahdheeb al-Tahdheeb, vol. 10, p. 271, Dar al-Fikr;
h). Al-A’mash; that he is truthful goes without saying. Numerous narrations are found in Bukhari and Muslim’s Sahihs which confirm his truthfulness. He is so truthfulness that
certain Sunni leaders of hadith say he is like a Mushaf; Tahdheeb al-Tahdheeb, vol. 4, p. 196, Dar al-Fikr;
i). Habib ibn Abi Thabit, he is withour doubt, a trustworthy person. Numerous narrations in Sihahs confirm this truthfulness. Tahdheeb al-Tahdheeb, vol. 2, p. 156;
j). Shahr ibn Hawshab, Ibn Hajar quotes ibn Mo’in, Ijli, and Ya’qub ibn Shaybah to have said that ibn Hawshab is a trustworthy person. Tahdheeb al-Tahdheeb, p. 325, vol. 4, Dar al-Fikr.
32.- Shawahid al-Tanzeel, p. 119, vol. 2.
33. Mushkil al-Athar, vol. 1, p. 336, Da’irt al-Ma’rifahl-Nizamiyyah bil-Hind.
34.- History of the City of Damascus, vol,. 13, pp. 202-3; Dar al-Fikr.
35.- Shawahid al-Tanzeel, vol. 2, pp. 61-2.
36.- Shawahid al-Tanzeel, vol. 2, pp. 133-4.
37.- Al-Mustadrak ‘ala al-Sahihyan, A commentary on the Qur’anic Surah of al-Ahzab, vol. 2, p. 416, Dar al-Ma’rifah, Beirut.
38.- Abi Dawood Tayalesi’s Musnad, p. 274; Dar al-Kitab al-Lubnani.
39.- Majma’ al-Zawa’id, vol. 9, p. 267, tradition 14987; Dar al-Fikr; al-Durr al-Manthur, vol. 6, p. 606; Shawahid al-Tanzeel, vol. 2, p. 44, The Institute of al-Tab’ wa al-Nashr Li-Wizarat al-Irshad al-Islamiyya.
40.- Tabari’s Jami’ al-Bayan, vol. 22, pp. 5-6; Dar al-Ma’rifah; Beirut; Haythami’s Majma’ al-Zawa’id, vol. 9, p. 266, tradition 14985; Ansab al-Ashraf, vol. 2, pp. 354-5, Dar al-Fikr; al-Muntakhab min Musnad Abd ibn Hameed, pp. 367-8; ‘Alam al-Kutub; Tirmidhi’s Sunan, vol. 5, p. 328, Dar al-Fikr; Ahmad’s Musnad, vol. 3, p. 259, Dar Sadir; Beirut; ibn Katheer’s Commentary, vol,. 3, p. 492, Dar al-Ma’rifah, Beirut; al-Mustadrak ‘ala al-Sahihyan, and Dhahabi’s Talkhees, vol. 3, p.158, Dar al-Ma’rifah, Beirut, and other books.
41.- Tabari’s Jami’ al-Bayan, vol. 22, p. 6, Dar al-Ma’rifah, Beirut; ibn Katheer’s Commentary, vol. 3, p. 492, Dar al-Ma’rifah, Beirut; Fath al-Gadeer, vol. 4, p. 350, Dar al-Kutub al-Ilmiyyeh, Beirut.
42.- Al-Durr al-Manthur, vol. 5, p. 613, and vol. 6, p. 606, Dar al-Fikr; Shawahid al-Tanzeel, vol. 2, p. 46.
43.- Al-Muntakhab min Musnad Abd ibn Hameed, p. 173, ‘Alam al-Kutub; Dhakha’ir al-Uqba, p. 25, Al-Wafa Institute, Beirut; al-Durr al-Manthur, vol. 6, p. 604, Dar al-Fikr; Shawahid al-Tanzeel, vol. 2, p. 47.
44.- Majma’ al-Zawa’id vol. 9, p. 267, tradition 14986, Dar al-Fikr; Shawahid al-Tanzeel, vol. 2, p. 78.
45. -Al-Tabari’s Jami’ Al-Bayan, vol. 22, p. 5, Dar al-Ma’rifah, Beirut.
The chain of transmission of the hadith is as follows: “Mohammad ibn al-Muthanna told me: Bakr ibn Yahya ibn Zaban al-Anazi told us: Mundal informed us on the authority of al-A’mash, on the authority of Attiyyeh, on the authority of Abu Sa’id Khidri.
The name of Bakr ibn Yahya ibn Zaban, is mentioned in the chain of transmission of this hadith and also in Tahdheeb al-Tahdheeb, vol. 1, p. 428, Dar al-Fikr, Ibn Habban says’ in his book al-Thiqat that Bakr ibn Yahya is among the trustworthy narrators of hadith.
As regards Mundal (ibn Ali), Ibn Hajar says in vol. 10, p. 265, of Tahdheeb al-Tahdheeb, that Yaq’b ibn Shaybah and the companions of Yaya ibn Mo’in, and Ali ibn Madeeni consider Mundal (ibn Ali) weak in narrating hadiths, besides his being pious, learned, truthful.
It is, thus, understood that he (Mundal) is criticized for no reason but because. as Eijli has said, he is a Shi’ite.
Another narrator of the tradition is A’mash (Sulayman ibn Mehran) whose truthfulness is confirmed in many rijal books and he is so well known for his truthfulness that he is compared to the Mushaf; Tahdheeb al-Tahdheeb, vol. 4, p. 196, Dar al-Fikr.
Attiyyeh ibn Sa’id Awfi is another narrator of the hadith. As previously stated when explaining the verse of Tatheer, he has quoted the expression “No, and you are on the good path”.
46.- History of The City of Damascus, vol. 13, p. 206, Dar al-Fikr.
47.- Ibid, vol. 1, p. 332.
48.- Al-Durr Manthur, vol. 6, p. 202, Dar al-Firk.
49.- Surah 24, verse 36.
50.- Ibn Katheer’s Commentary, vol. 3, p. 493.
51.- See Muntakhab al-Athar.
52.- For futher knowledge about the various transmitters, see “Kitab Allah wa Ahl al-Bayt fi Hadith al-Thaqalayn”.
53.- Samhoodi’s Jawahir al-Iqdayn, p. 244, Dar al-Kutub al-Ilmiyyeh, Beirut; ibn Hajar’s al-Sawa’iq al-Muhriqa, “On Ahl al-Bayt’s Merits”.
54.- Fara’id al-Simtayn, vol. 1, p. 316, Al-Mahmoodi Institute lil-Tiba’a wa al-Nashr, Beirut.
55.- Surah 9, verse 55.
56.- Surah 9, verse 85.
57.- Surah 9, verse 32.
58.- Surah 61, verse 8.
59.- Tahdheeb al-Tahdheeb, vol. 9, p. 542, printed in India.
60.- Mizan al-I’tidal, vol. 3, p. 425; Dar al-Ma’rifah, Beirut.
61.- See the pamphlet on “Imammate in the hadiths of Ghadeer, Thaqalayn an Manzilat, by Rida Kardan.
62.- Muslim’s Sahih, the book of Faza’il, the section on “the Merits of Ali ibn Abi Talib, peace be on him”.
63.- Surah 11, verse 46.