Alhassanain(p) Network for Heritage and Islamic Thought

Unknown Excellences

The fifth fabricated tradition is reported by Tirmidhi. In hisSunan in a chapter on 'excellences of Ma'az bin Jabal, Zaid bin Thabit, Ubai bin Ka'ab and Abu Ubaida bin Jarrah, he narrates a tradition using two different chains of transmitters:

Sufyan bin Waki'a narrates from Hamid bin Abd al-Rahman from Dawood Attar from Mu'ammar from Qutada, from Anas bin Malik who quotes the Holy Propeht (s) as saying:

Abu Bakr is the kindest person, Umar the strictest person in applying divine commandments, Uthman bin Affan the most modest individual, Ma'az bin Jabal the most knowledgeable in divine commands and prohibitions, Zaid bin Thabit the most knowledgeable in inheritance rules and Ubai bin Ka'ab the best reciter of the Holy Quran among my followers. Every community has a trustworthy and the trustworthy of my community is Abu Ubaidah Jarrah.

This is a good but strange tradition which is quoted by no one other than Qutadah. A similar tradition has been reported by Abu Qalaba from Anas bin Malik from the Holy Prophet (s). The tradition reported by Abu Qalaba is more popular.

Muhammad bin Bashshar narrates from Abd al-Wahhab bin Abd al-Majid Thaqafi from Khalid Hazza from Abu Qalaba from Anas bin Malik who quotes the Holy Prophet (s) as saying:

Abu Bakr is the kindest person, Umar the strictest person in applying divine commandments, Uthman bin Affan the most modest individual, Ma'az bin Jabal the most knowledgeable in divine commands and prohibitions, Zaid bin Thabit the most knowledgeable in inheritance rules and Ubai bin Ka'ab the best reciter of the Holy Quran among my followers. Every community has a trustworthy and the trustworthy of my community is Abu Ubaidah Jarrah.

However others have also narrated this narration, among whom is Ibn Majah. He narrated this tradition via two chains of transmitters that are as below:

Muhammad bin Muthanna narrates from Abd al-Wahhab bin Abd al-Majid from Khalid Hazza from Abu Qalaba from Anas bin Malik who quotes the Messenger of Allah (s) as saying:

Abu Bakr is the kindest person, Umar the strictest person in applying divine commandments, Uthman bin Affan the most modest individual, Ma'az bin Jabal the most knowledgeable in divine commands and prohibitions, Zaid bin Thabit the most knowledgeable in inheritance rules and Ubai bin Ka'ab the best reciter of the Holy Quran among my followers. Every community has a trustworthy and the trustworthy of my community is Abu Ubaidah Jarrah.

Like Ibn Qudama, Ali bin Muhammad narrates this tradition from Waki'a from Sufyan from Khalid Hazza from Abu Qalana from Anas bin Malik who quotes the Messenger of Allah (s) as saying:

Abu Bakr is the kindest person, Umar the strictest person in applying divine commandments, Uthman bin Affan the most modest individual, Ma'az bin Jabal the most knowledgeable in divine commands and

prohibitions, Zaid bin Thabit the most knowledgeable in inheritance rules and Ubai bin Ka'ab the best reciter of the Holy Quran among my followers. Every community has a trustworthy and the trustworthy of my community is Abu Ubaidah Jarrah.

Hakim also narrates this tradition saying: Abd al-Rahman bin Hamdan Jallab (from Hamadan), narrates from Abu Hatam Razi from Muhammad bin Yazid bin Sunan Rahawi from Abu Muhammmad Kowthar bin Hakim Halabi from Nafi'a from Ibn Umar who quotes the Holy Prophet (s) as saying:

Abu Bakr is the kindest person, Umar the strictest person in applying divine commandments, Uthman bin Affan the most modest individual, Ubai bin Ka'ab the best reciter of the Holy Quran, Zaid bin Thabit the most knowledgeable in inheritance rules, Ali bin Abi Talib the most knowledgeable in judging,Ma'az bin Jabal the most knowledgeable in divine commands and prohibitions,and Abu Zar the most truthful person in my followers. In fact, Abu Ubaidah Jarrah is the trustworthy of my community and the religious scholar of my community is Abdullah bin Abbas.[32]

Evacuation of transmitters of tradition

What we mentioned above were the most important chains in the most authentic Sunni sources. If we mention all chains it will keep us away from the aim of this booklet. We will thus suffice to evaluating a few chains of the transmitters of this tradition.

Sufyan bin Waki'a

The first chain of transmitters of this tradition used by Tirmidhi contains the name of Sufyan bin Waki'a. Scholars of traditions have made certain comments about him.

Bukhari is of the view that scholars are critical of Sufyan due to the warnings they had given to him. Abu Zar'a says he is accused of lying. Ibn Abi Hatam says that when his father was asked about Sufyan he said: He was careless in narrating traditions. Commenting on him, Sufyan says that he is not a trustworthy person. Elsewhere he mentions that Sufyan is not a worthy person. According to Ajuri, Abu Dawood refused to narrate his narrations. Zahabi has considered him as one of those people who were weak in terms of transmitting traditions. According to Ibn Hajar, Sufyan had a writer who would write down what he would dictate. He jotted down things as traditions which were not in reality traditions. When Sufyan was told to change his mind about him, he refused to accept it. Thus his traditions are not authentic.

Dawood 'Attar

Dawood 'Attar is another person the first chain of Tirmidhi includes. Hakim Nayshabur quotes Yahya bin Mu'aeen as saying that his traditions are weak. Azdi says that scholars are critical of him.[33]

Qutada

He is another person the first chain of Timidhi includes. He was a fatalist and was a propagandist of this school of thought. On the other hand, he was

known as a deceiver. According to Sha'abi, he was mixing authentic and unauthentic traditions together.[34]

Muhammad bin Bashshar

He is among the narrators of the second chain used by Tirmidhi. Fallas has regarded him as a liar. Dawraqi says that he saw Yahya bin Mu'aeen who did not pay attention to him, regarding him as weak in narrating tradition. Qawariri did not like him either. He was the owner of a bath.[35]

Abd al-Wahhab bin Abd al-Majid

He is another person this chain includes. Commenting on him, Ibn Abi Hatam quotes his father as saying: He is an unknown person. Ibn Mahdi places his name among those who narrated traditions from others' books but were not able to keep them. Quoting Ibn Mu'aeen, Dawri says he was suffering from absent-mindedness. According to Abu Dawood he was suffering from sense disruption. On Aqili's view, he was among weak narrators.[36]

Khalid Hazza

He is also among those narrators this chain includes. Concerning him Abu Hatam says the scholars record his traditions but do not act on them. In hisTa'arih , 'Aqili quoting Yayha bin Adam through Abu Shahab as saying: Rely on Hajjaj bin Artat and Muhammad bin Ishaq, because they are among the memorizers of tradition. However conceal the traditions reported by Khalid Hazza and Hisham, from me when we are among Basrans. Yahya said that he asked Hammad bin Zaid as to what was the fault of Khalid Hazza. In response he said that he came here from Syria but we do not accept him as a memorizer.

Abbad bin Abbad says that Shu'aba wanted to criticize Khalid but Hammad bin Zaid and I met him and told him not to do so. We threatened him and as a result he was silent. Quoting Ahmad bin Hanbal, 'Aqili says: when one of his traditions was narrated to Ibn Illiyya, he did not pay attention to it and said that he was weak. Ibn Hajar, commenting on their words, says that they made such remarks, because Khalid had lost his memory towards the end of his life or because he had chosen to be an agent of the ruler of his time.[37]

Abu Qalaba

Another reporter of this chain is Abu Qalaba Abdullah bin Zaid Jarmi. He had hostility towards Ali (a.s) and was impolite towards him. That is why he did not narrate any tradition from him. Moreover, all including those who did not see him, agree that he was a deceitful person. Commenting on him, Abu al-Hasan Qabsi Malik is reported to have said that he was among the jurists of tabia'een and from the viewpoint of people he was a foolish person.[38]

Two points

Based on what was mentioned above the chain used by Ibn Majah is not acceptable either. Two points have to be mentioned in regard with the chain of this tradition.

One: This tradition, in addition to having the afore-mentioned flaws, is reported in a mursal format. Ibn Hajar and other commentators ofSahih Bukhari have mentioned this point. In his commentary, Manavi, quoting Ibn Hajar, says: Tirmidhi and Ibn Hayyan have narrated the full version of this tradition from Khalid Hazza through Abd al-Wahhab Thaqafi. This tradition begins with the word 'kindest' and its chain is authentic. The memorizers of traditions have however said that the starting part of this tradition is mursal (broken) and the portion that is muttasil (connected) is reported by Bukhari.[39]

Two: The narrator of this tradition is Anas bin Malik who has lied on several occasions. Thus one cannot rely on him.

Reporters of Hakim's tradition

Muhammad bin Yazid Rahavi

He is one the reporters the chain of Hakim includes. Scholars of tradition have criticized him. Dar Qutni says he is weak in transmitting traditions. According to Nisaee, he is not strong in narrating traditions. Ibn Hatam quoting his father says that he is not a worthy reporter. He ignores his father. On Bukhari's view, Abu Farwa is muqarib al-hadith (mediocre in transmitting traditions), but his son, Muhammad has narrated unknown traditions from him. According to Ajuri as quoted by Abu Dawood, Abu Farwa Jazri was not a valuable reporter. Neitherwas his son. According to Tirmidhi, his traditions are not reliable and he is weak in narrating tradition. Based on Ibn Hajar's view, he is not strong in terms of narrating tractions.[40] Dahabi has touched his life inal-Mughni fi al-Du'afa .[41]

Kawthar bin Hakim

He is another reporter his chain includes. Inal-Du'afa wa al-Matrukin , Bukhari says that his traditions are unknown. Nisaee also says in the same book that his traditions are rejected. Abu Dar'a, commenting on him says that he is weak. According to Ibn Mu'aeen he is not an important narrator. In Ahmad's point of view, his traditions are false whereas in Dar al-Qutni's opinion his traditions are rejected. Inal-Mughni, Dahabi Dahabi says that the scholars of tradition have abandoned his traditions which are strange.[42]

Thus it is plain that those who considered his traditions not only weak but also fake and fabricated were right.[43]

Caliphs build Prophet's mosque

The sixth fabricated tradition is narrated by Hakim (in hisal-Mustadrak ) in a section on the excellences of Uthman. Based on the standards observed by Bukhari and Muslim, he considers it as authentic. The tradition is as follows:

Abu Ali Hafiz narrates from Abu Bakr Muhmmad bin Muhammad bin Sulayman from Abu Ubaidullah Ahmad bin Abd al-Rahman bin Wahab from his uncle from Yahya bin Ayyub from Hisham bin Urwa from his father from Aisha who quotes the Holy Prophet (s) as saying:

To build a mosque, the Holy Prophet (s) positioned the first stone followed by Abu Bakr, Umar and Uthman who positioned the second, third and fourth stones respectively.

I said: O Messenger of Allah! Don't you see how these people help you?

The Holy Prophet (s) said: O Aisha! They are my caliphs and successors.

Commenting on this tradition, Hakim says that this tradition is authentic in accordance with the standards observed by Bukhari and Muslim, though they have not narrated it. The chain of this tradition is weak. It is reported from Muhammad bin Fadl bin 'Atiyya and that is why scholars have not paid attention to it.[44]

Evaluation of tradition

This tradition is forged and fabricated from the viewpoint of its chain as well as from the perspective of its text.

1. Chain of tradition

As for as its chain is concerned, we will suffice to evaluating Ahmad bin Abd al-Rahman bin Wahab Misri from the viewpoint of the scholars of tradition, ignoring thus the cases of other reporters this chain includes.

According to Ibn Udai all the dignitaries of Egypt regard him as weak in narrating tradition. From the viewpoint of Ibn Yunus one cannot appeal to his tradition to prove anything. According to Ibn Habban he tended to narrateunknown traditions towards the end of his life.[45] It is worth mentioning that Ahmad bin Abd al-Rahman Misri narrated the said tradition from his uncle!

2. Text of tradition

To evaluate its text, we will suffice to what Dahabi has said. After quoting Hakim's word, Dahabi says: According to me, Ahmad bin Abd al-Rahman has narrated unknown tradition and is among those due to reporting from whom Muslim is criticized. Yahya, though being reliable, has criticized him. Moreover, if this tradition is authentic it will be a clear proof for the caliphate of Abu Bakr, Umar and Uthman. This tradition is not however an authentic one. This is because at that time, Aisha had not yet married the Holy Prophet (s). She was still a child living in her father's house. Her presence in the chain of this tradition is thus clear evidence that this tradition is false. Quoting Hakim, Dahabi says that this tradition is known to have been reported from Muhammad bin Fadl bin 'Atiyya and that is why scholars do not pay attention to it. Commenting on Hakim's word, Dahabi says that on his view Ibn 'Atiyya is a person who is rejected.[46]

Messenger of Allah dreams

The seventh fabricated tradition is narrated by AbuDawood.In hisSunan , he says: Umar bin Uthman narrated from Muhammad bin Harb from Zubaidi from Ibn Shahab from Amr bin Aban bin Uthman from Jabir bin Abdullah who quotes the Holy Propeht (s) as saying:

Tonight I saw a pious person in my dream. Abu Bakr held to the Messenger of Allah. Umar hang onto Abu Bakr and Uthman onto Umar.

Jabir says when I was leaving the Holy Prophet (s) alone I said to myself that that pious man was the Holy Prophet (s) himself and their hanging onto each other shows that Abu Bakr, Umar and Uthman are supposed to carry out a mission Allah has ordered His Prophet to do.

After narrating this tradition, Abu Dawood says that Yunus and Shu'aib have also narrated this tradition, though they have not mentioned the name of Umar.[47]

Hakim has narrated this tradition from Abu Abdullah Muhammad bin Abdullah Saffar from Ahmad bin Mahdi bin Rustam from Musa bin Harun Bardi from Muhammad bin Harb from Zubaidi from Zuhri from 'Amr bin Aban bin Uthman bin Affan from Jabir bin Abdullah who quotes the Holy Propeht (s) as saying:

Tonight I saw a pious person in my dream. Abu Bakr held to the Messenger of Allah. Umar hang onto to Abu Bakr and Uthman to Umar.

Jabir says when I was leaving the Holy Prophet (s) I said to myself that that pious man was the Holy Prophet (s) himself and their hanging onto each other shows that Abu Bakr, Umar and Uthman are supposed to carry out a mission Allah has ordered His Prophet to do.

According to Hakim this traditionbeing also reported by Abu Huraira, is authentic though Muslim and Bukhari have not narrated it.[48]

Evaluation of tradition

In hisTalkhis, Dahabi deals with this tradition as an authentic one, though Hakim seems skeptic about it. He narrates this tradition, using another chain, from Uthman bin Sa'eed Darmi, from Muhammad bin Harb from Sa'eed bin Abdullah Jarjisi from Zubaidi from Zuhrifrom 'Amr bin Aban bin Uthman from Jabir. Thereupon he says: according to Darmi Yahya bin Mu'aeen believes that the chain of this tradition contains Muhammad bin Harb from whom and Zuhri people narrate mursal traditions. The chain of this tradition includes 'Amr bin Aban whereas Aban bin Uthaman did not have a son named 'Amr.[49] Dahabi looks eye to eye with Hakim in this regard.

In order to reject this tradition, we do not need to study the faults Yaqut Hamavi has found in hisMu'ajam al-Buldan concerning Muhammad bin Harb and Muhammad bin Walid Zubaidi. According to him, they were from Hams and were known for their hostility toward Ali (a.s). According to the author ofTahdib al-Tahdib they were among the judges of the oppressive government of their time in Egypt. Ibn Shahab Zuhri was among the well-known opponents of Ali (a.s). All these objections aside, to reject this tradition we suffice to what Abu Dawood and Yahya bin Mu'aeen have said.

It has to be pinpointed that nothing came to our mind to iron out the apparent contradiction that exists between Hakim and Zahabi's words.

Caliphs equal Muslim community

The eighth fabricated tradition is narrated by Tabarani. He narrates from Ma'az bin Jabal who quotes the Holy Propeht (s) as saying:

I saw in a dream that I was on one pan of scale and my community was on the other. I equaled my entire community. Thereupon Abu Bakr was on one pan of scale and my community on the other. Abu Bakr equaled all of them. Then Umar was on one pan of scale and my community on the other. Umar equaled all of them. Uthman was also on one pan of scale and my community was on the other. Uthman equaled all of them. Thereupon the scale was removed.

Haythami and Muttaqi Hindi have narrated this tradition from Tabarani.[50]

'Amr bin Waqid as one of the reporters of this tradition

After quoting this tradition, Haythami says that 'Amr bin Waqid is one of the reporters of this tradition. 'Amr is a rejected person. All scholars have considered him as weak. Here are some of the comments made by Sunni scholars concerning Amr.

Quoting Abu Mushir, Yazid bin Muhammad bin Abd al-Samad says that he used to lie unintentionally. Quoting Dahim, Ya'aqub bin Sufyan says that great Sunni scholars do not narrate traditions from him. According to Ya'aqub Dahim was not skeptic that 'Amr was a liar. According to Bukhari and Tirmidhi he used to narrate unknown traditions.

In Abu Hatam's point of view, he is weak, reporting unknown traditions. Nisaee, Dar Qutni and Barqani say that his traditions are rejected.[51]

In hisMizan al-Itidal , Dahabi puts him in the rank of those narrators from whom Tirmidhi and Ibn Majah report. He rebukes him and mentions some of his fabricated traditions among which is the tradition under question. According to him such traditions have got popularity through people like Amr who is not reliable.[52]

Caliphs and divine order

The ninth tradition on the excellences of caliphs and the order of their caliphate is narrated by Muttaqi Hindi. He narrates it from Ibn Asakir and Ibn Udai from Ibn Umar who quote the Holy Prophet (s) as saying:

Allah ordered me to love four ones from among my companions. I love Abu Bakr, Umar, Uthman and Ali.

After quoting this tradition, Muttaqi Hindi says that one of the reporters of this tradition is Sulayman bin Isa bin Najih. Commenting on him, Ibn Udai says that he fabricates tradition.[53]

Sulayman bin Isa Sajzi is among the reporters of this Tradition

Here are the views of some the scholars of tradition concerning him:

According to Dahabi, he used to narrate the traditions of Malik through Ibn 'Awn and other reporters. In Juzjani's point of view, he is known for telling lie. Abu Hatam is also of the view that he is a liar. According to Ibn Udai he used to fabricate traditions. He, according to him, wrote hisTafdil al-Aql in two volumes.

Among other baseless traditions, he narrates one from Laith, from Nafi'a, from Ibn Umar using a marfu'a format. According to him, the Holy Prophet (s) said:

Allah ordered me to love four ones; Abu Bakr, Umar, Uthman and Ali.[54]

It has to be pointed out that Ibn Hajar has also touched these issues.[55]

Caliphs and glad tiding of Prophet

The tenth tradition on the excellences of caliphs and the order their caliphate is narrated by Suyuti. In hisal-Khasaes , he mentions: Ibn Abi Khathima (in his history), Abu Ya'ala, Bazzaz and Abu Na'aeem have quoted Anas as saying:

One day I was with the Holy Prophet in a garden. Someone knocked at the gate. The Holy Prophet (s) ordered me to get up and open the gate for him and give him the glad tiding of Paradise and caliphate after me. I opened the gate and it was Abu Bakr. Thereupon another person knocked at the gate. The Holy Prophet (s) ordered me to get up and open the gate for him and give him the glad tiding of Paradise and caliphate after Abu Bakr. I opened the gate and it was Umar. Thereupon another man knocked at the gate. The Holy Prophet (s) ordered me to get up and open the gate for him and give him the glad tiding of Paradise and caliphate after Umar and tell him that he would be killed. I opened the gate and it was Uthman.[56]

Fabricated tradition from the viewpoint of Khatib Baghdadi

Saqar bin Abd al-Rahman bin Bint Malik bin Mughul – he was from Kufa. Known as Abu Behz he lived in Baghdad. He narrated traditions- told me: Ali bin Muhammad bin Hasan Maliki narrated from Abdullah bin Uthman Saffar from Muhammad bin Imran bin Musa Sayrafi from Abdullah bin Ali Madini who told me he had talked about Abu Behz's tradition – which he had narrated from Ibn Idris from Mukhtar bin Filfil from Anas – with his father and told him this tradition is similar to Abu Musa's.

My father said that this tradition was fabricated. Thereupon Khatib narrates it through his own chain from Abu Ya'ala, which is as under:

Abu Behz bin Abd al-Rahman bin Bint Malik bin Mughul narrates from Abdullah bin Idris from Mukhtar bin Filfil from Anas bin Malik who quotes the Holy Prophet (s) as saying:

One day I was with the Holy Prophet in a garden. Someone knocked at the gate. The Holy Prophet (s) ordered me to get up and open the gate for him and give him the glad tiding of Paradise and caliphate after me. I opened the gate and it was Abu Bakr. Thereupon another person knocked at the gate. The Holy Prophet (s) ordered me to get up and open the gate for him and give him the glad tiding of Paradise and caliphate after Abu Bakr. I opened the gate and it was Umar. Thereupon another man knocked at the gate. The Holy Prophet (s) ordered me to get up and open the gate for him and give him the glad tiding of Paradise and caliphate after Umar and tell him that he would be killed. I opened the gate and it was Uthman.

Abd al-Mu'amin says that he asked Abu Ali about his opinion regarding Saqar, he said that Saqar was a simple teacher to whom no one paid attention in Baghdad. He used to fabricate traditions. Abu Ali goes on saying that Salih bin Muhammad is among the most lying people and his son Abu Hez excels his father in lying.[57]

It has to be mentioned that Aini has also narrated this tradition in his commentary onSahih Bukhari saying that Abu Ya'ala Musili has narrated it as one of the traditions of Mukhtar bin Filfil from Anas. According to him, it is a hasan (good) tradition.[58]

Other opinions

As mentioned above, some of the Sunni memorizers have considered Abu Behz as a liar and regarded this tradition of his as fabricated. Ibn Udai says that whenever he narrated a tradition from him, Abu Ya'ala would point out that it was weak.Dahabi is also among those who deem this tradition as fabricated. After giving an account of Saqar's life, he, in hisMizan , says that Saqar bin Abd al-Rahman known as Abu Behz, was the grandson of Malik bin Mughul. He narrates this false tradition from Abdullah bin Idris from Mukhtar bin Filfil from Anas who quotes the Holy Prophet (s) as saying: O Anas! Get up, open the gate and give him the glad tiding of Paradise and caliphate after me….!

This tradition mentions the same thing about Umar and Uthman. Zahabi says according to Ibn Udai Abu Ya'ala considered him as weak whenever he narrated a tradition from him.

In Abu Bakr's point of view, he used to fabricate traditions. According to Abu Ali he was lying very much.[59] In hisLisan al-Mizan , Ibn Hajar has followed Dahabi, after mentioning his words. He narrates the said tradition using his own chain from Abu Ya'ala from Saqar bin Abdullah bin Idris from Mukhtar bin Filfil from Anas. According to him, if this tradition were authentic, Umar would not leave the matter of caliphate to council and would introduce Uthman as the next caliph.[60]

Caliphs and their distinctive position

The eleventh tradition is reported by three Sunni scholars, Abd al-Wahhabi Kilabi (d. 396 AH) in hisMusnad [61] , Ibn Asakir in hisTarikh Medina Demishq and Khatib Baghadadi in hisT'arikh Baghdad .

Khatib Baghadadi narrates this tradition from Abd al-Wahhab bin Hasan Demishqi from Abu al-Qasim Abdullah bin Ahmad bin Muhammad Tamimi Mu'allim – known as Ghabaghabi – from Dirar bin Sahl Dirari from Hasan bin 'Arafa from Abu Hafs Abbar Umar bin Abd al-Rahman from Hamid from Anas, from Ali bin Abi Talib who quotes the Holy Prophet (s) saying:

O Ali! Allah has ordered me to choose Abu Bakr as my father, Umar as my advisor, Uthman as my backer and you – Ali -as my supporter…

After narrating this tradition, Khatib says that this tradition is utterly unknown and only two unknown reporters named Dirar bin Sahl and Ghabaghabi – quoting Dirar bin Sahl – have report it using the said chain.[62]

In hisal-Ma'wdu'at , Ibn Jawzi narrates some traditions on the virtues of caliphs. The first tradition he mentions is this tradition which is as follows:

Abu Mansur narrates from Abu Bakr Ahmad bin Ali Khatib from Abd al-Wahhab bin Hasan Demishqi from Abu al-Qasim Abdullah bin Ahmad bin Muhammad Tamimi – known as Ghabaghabi – from Dirar bin Sahl from Hasan bin 'Arafa from Abu Hafs Abbar from Hamid from Anas…

After narrating this tradition, he quotes Khatib as saying: This tradition is utterly unknown and only two unknown reporters named Dirar bin Sahl and Ghabaghabi – quoting Dirar bin Sahl – have reported it using the said chain. [63]

According to Dahabi Dirar bin Sahl narrates false traditions from Hasan bin Arafa. He says he does not know who this creature is! This tradition is also narrated by Ibn 'Arafa.

Abbar narrates from Hamid from Anas from Ali (s) who quotes the Holy Prophet (s) as saying:

O Ali! Allah ordered me to choose Abu Bakr as my father.

This tradition is reported by Akhu Tabuk Abd al-Wahhab Kilabi from Abdullah bin Ahmad Ghabaghabi – one of the two unknown reporters – from Dirar.[64] It has to be mentioned here that Ibn Hajar has also narrated this opinion of Dahabi.[65]

Evaluation of tradition

It has become thus far clear that the said tradition is among the fabricated traditions. Like Dahabi, Ibn Hajar, after quoting the said tradition, says: Akhu Tabuk Abd al-Wahhab Kilabi has narrated this tradition from Abdullah bin Ahmad Ghabaghabi.

After introducing Ghabaghabi as one of the two unknown reporters as did Dahabi, Ibn Hajar, commenting on Abdullah bin Ahmad bin Muhammad Tamimi known as Aba'abi, says: Aba'abi has narrated a tradition on the virtues of caliphs from Dirar bin Sahl through Hasan bin Arafa. Abd al-Wahhab Alaee has however also narrated this tradition from Aba'abi.

You see that Ibn Hajar mentions first 'Ghabaghabi' and then 'Aba'abi'! At one time he introduces Abd al-Wahhab 'Kilabi as the reporter and at another time Abd al-Wahhab 'Alaee!

Ibn Hajar quotes Khatib as saying: This is an utterly unknown tradition. No one other than Dirar has narrated this tradition using the said chain. Both Dirar and Aba'abi are unknown. According to Ibn Asakir he is from the race of Faras bin Habis Tamimi, brother of 'Aqra' bin Habis. 'Aba'abi was a teacher at al-Jasiyya in Damascus and died in 425 AH.

According to Ibn Hajar, 'Aba'abi was a popular reporter whereas there are doubts concerning Dirar.[66]

A critique of Ibn Hajar's opinion

Based on what was said though Ibn Hajar is skeptic about the title of 'Aba'abi and his reporter (Abd al-Wahhab), he tries to introduce 'Aba'abi as a popular person. It has however to said that he is not successful in his endeavor. This is because to prove that he was popular he did not present any document. The fact that he was a teacher at a certain location and died in such and such year does not solve the problem. Otherwise, Dahabi, Khatib Baghadadi – who narrates from him through one medium -, Ibn Jawzi – who narrates from Khatib through one medium- would not have introduced him as unknown!

Heterogeneous excellences

The twelfth tradition on the excellences of caliphs and the order of their caliphate is narrated by Timidhi. He quotes Imam Ali (a.s) as saying:

May Allah bless Abu Bakr. He married me his daughter. He advised me to migrate to Medina and he freed Bilal through his own wealth. No one's wealth has been so helpful to me for the promotion of Islam as Abu Barkr's.

May Allah bless Umar who speaks the truth even though it be bitter. Truth left him alone but did not find any other friend.

May Allah bless Uthman whom angels did not face out of modesty. He equipped Jaish al-Usra[67] and he expanded our mosque to the extent it accommodated us.

May Allah bless Ali! O Allah! Make truth accompany him wherever he goes.[68]

Jalal al-Din Suyuti narrated this tradition from Tirmidhi and considered it as authentic.[69]

Mukhtar bin Nafi'a

Among the reporters of this tradition is Mukhtar bin Nafi'a who is rejected by the scholars of tradition. According to Abu Zar'a, his narrations are weak. According to Bukhari, Nisaee and Abu Hatam his traditions are unknown. Based on what Nisaee has said elsewhere, he is not a reliable person. In Ibn Hayyan's point of view, he used to narrate unknown traditions from well-known people. It seems as if he was doing it intentionally.

According to Abu Ahmad Hakim, scholars are of the view that he is not reliable in narrating tradition. Saji is of the view that his traditions are unknown.[70]

Based on what was mentioned above, memorizers of traditions have considered this tradition among false ones. For example, Ibn Jawzi first relates this tradition through Mukhar and then says: This tradition owes its reputation to the name 'Mukhtar'. According to Bukhari he narrates unknown traditions. Based on Ibn Hayyan's opinion, he narrated unknown traditions from well-known people to the extent that it was thought that he was doing it purposely.[71] According to Dahabi, he narrated tradition from Abu Hayyan Tamimi. On the basis of the opinions of Nisaee and others, he is not a credible reporter. According to Ibn Hayyan his traditions are extremely unknown. Ahmad bin Abd al-Rahman Kazbarani says that Mukhtar narrated this tradition from his father from Ali (a.s) in marfu'a format. Bukahri is of the view that his traditions are unknown and his nickname is Abu Ishaq.[72]

Manawi says: The author has implied that this tradition is authentic but his opinion is not correct. This is because Ibn Jawzi has considered this tradition among weak ones. This tradition owes its reputation to the name 'Mukhtar'. According to Ibn Hayyan, Mukhatar narrates unknown traditions from well-known people to the extent that it was thought that he was doing it purposely.

Mizan al-Itidal on the other hand mentions that his traditions are unknown. The author ofMizan places this tradition among unknown traditions reported by Mukhtar.[73]

Writing on the leaves of Paradise trees

The thirteenth tradition on the excellences of caliphs and the order of their caliphate is reported by Tabarani, Abu Na'aeem Isfahani, Ibn Udai, Khatib Baghadadi and other Sunni scholars. They have reported this tradition from Ibn Abbas.

Khatib Baghadadi narrates from Ibn Abbas who quotes the Holy Prophet (s) as saying:

It is written on each leaf of Paradise trees that Muhammad is the Messenger of Allah, Abu Bakr is truthful, Umar is the distinguisher between truth and falsehood and Uthman is the owner of two lights.[74]

Scholars and fabricated tradition

In section devoted to the excellences of Abu Bakr, Umar and Uthman, Ibn Jawzi has narrated a few traditions. The first tradition of this section is narrated from Abd al-Rahman bin Muhammad Qazzar, from Ahmad bin Ali bin Thabit from Qazi Abu al-Faraj Muhammad bin Ahmad bin Hasan Shafi'ai … from Mujaheed from Ibn Abbas who quotes the Holy Prophet (s) as saying:

It is written on each leaf of Paradise trees that Muhammad is the Messenger of Allah, Abu Bakr is truthful, Umar is the distinguisher between truth and falsehood and Uthman is the owner of two lights.

Commenting on this tradition, Abu Hatam says that this tradition is false and fabricated. Ali bin Jamil used to fabricate traditions. It is by no means permissible to narrate from him.

According to Abu Ahmad bin Udai no one other than Ali bin Jamil has narrated this tradition from Jarir. It is he who narrated false traditions from reliable narrators. He is thus a stealer of traditions.[75] Based on Dahabi's point of view, he narrates from Jarir bin Abd al-Hamid and Isa bin Musa. Ibn Hayyan rejects him and Dar Qutni and others regard him as weak in narrating traditions. Ali bin jamil narrates from Jarir from Mujahid from Ibn Abbas who quotes the Holy Prophet (s) as saying: During the Mi'araj, when I was ascended to Heaven …..

An unknown master named 'Ma'aruf bin Abi Ma'aruf Balkhi has narrated this tradition like Ali bin Jamil from Jarir.[76]

Commenting on this tradition and its reporter, Suyuti says: Tabarani narrates from Sa'eed bin Abd Rabbah Saffar Baghdadi from Ali bin Jamil Ruqqi from Jarir bin Abd al-Majid from Laith from Mujaheed (in a marfu'a format) from Ibn Abbas who quotes the Holy Prophet (s) as saying:

There is no tree in Paradise except that its leaves bear ….

According to Ibn Hayyan this tradition is fabricated by Ali bin Jamil. Suyuti says that Abu Na'aeem Isfahani has narrated this tradition in his al-Hilliya, from Qazi Abu Ahmad bin Muhammad from Ahmad bin Hasan bin Abd al-Malik from Ali bin Jamil.

In hisal-Dibaj , Khatli says that Qasim bin Ali Kufi has narrated this tradition in a marfu'a format from Abd al-Aziz bin Amr Khurasani from Jarir Razi from Laith from Mujaheed from Ibn Abbas.

According to Dahabi in his al-Mizan, Abd al-Aziz is an unknown figure and this tradition is false. This is the fault that lies with this tradition.

In Ibn Udai's point of view, Ahmad bin Amir Barqi'adi has narrated this tradition using a marfu'a format from Ma'aruf Balkhi in Damascus, from Jarir, from Laith, from Mujahid from Ibn Abbas.

Dahabi remarks that this tradition is forged and fabricated.[77]

Caliphs on Day of Judgment

The fourteenth tradition on the excellences of caliphs and the order of their caliphate is reported by a group memorizers of tradition.

Ibn Jawzid narrates the second of his traditions from Hibatullah bin Muahmmad bin Hasin from Abu Talib bin Ghaylan from Abu Bakr Sha'afi'a from Muhammad bin Uthman bin Abi Shaiba from Hasan bin Salih from Hasan bin Hasan Narsi from Asba'a bin Faraj from Bai'a bin Muhammad from Abu Sulayman Iili from Ibn Jarih from Amr bin Dinar from Ibn Abbas who quotes the Holy Prophet (s) as saying:

When there is the Day of Judgment, a caller calls from beneath the Arsh saying: Where are the companions of Muhammad? It is at this moment that Abu Bakr, Umar, Uthman and Ali are brought. Abu Bakr is told to stand at the gate of Paradise and let anyone he pleases enter Paradise through the mercy of Allah and not to let anyone he pleases enter Paradise through the knowledge of Allah!

Umar is told to control the scale increasing the weight of the pan of anyone he pleases through the mercy of Allah and decreasing the weight of the pan of anyone he please with Allah's knowledge!

The Holy Prophet goes on saying: Two sumptuous dresses are prepared for Uthman bin Affan and he is told to wear them for [Allah] has saved them for him as He was creating the heaven and the earth.

Ali bin Abi Talib is given a rod from Usaj, a tree created by Allah in Paradise and he is told to disperse through it the people from around the pool!

Ibn Jawzi says that Isba'a has narrated this tradition from Sulayman bin Abd al-'Ala from Ibn Jarih. Similarly, according to him, Isba'a has narrated this tradition from Sari bin Muhammad from Abu Sulayman Iili from Ibn Jarih. This shows that Isba'a or other narrators of this tradition are talking nonsensical things. The chain of this tradition contains some unknown names.

Ahmad bin Hasan Kufi has narrated this tradition from Waki'a who according to Dar Qutni is rejected. According to Ibn Hayyan he narrates fabricated traditions from reliable persons.

Ibrahim bin Abdullah Masisi has also narrated this tradition from Hajjaj bin Muhammad from Ibn Jarih. On Ibn Hayyan's view, Ibrahim used to steal traditions and change them. According to him, he used to narrate traditions from reliable people, which were not part their traditions. Thus on his view, Ibrahim is to be placed among people whose traditions are rejected.[78]

Fabricated tradition and Dahabi and Asqalani

After mentioning the name of Ibrahim bin Abdullah in his Mizan, Dahabi gives an account of his life. While elaborating on his life, he touches two traditions -one of which we mentioned above- saying that on his view he is a liar. Hakim says that his traditions are forged and fabricated.

Hakim narrates in a marfu'a format from Ibrahim from Waki'a from Sufyan from Amr bin Dinar from Ibn Abbas who quotes the Holy Prophet (s) as saying: when there is the Day of Judgment Abu Bakr will be at one of the pillar of the pool, Umar at the second pillar, Uthman at the third pillar

and Ali at the fourth. Anyone who is hostile towards anyone of them will not be given water to drink.

Ibrahim narrates in a marfu'a fomat from Hajjaj from Ibn Jarih from Amr bin Dinar from Ibn Abbas who quotes the Holy Prophet as saying:

When there is the Day of Judgment, a caller calls from beneath the Arsh saying: Where are the companions of Muhammad? It is at this moment that Abu Bakr, Umar, Uthman and Ali are brought. Abu Bakr is told to stand at the gate of Paradise and let in anyone he pleasesthrough the mercy of Allah and not to let in anyone he pleasesthrough the knowledge of Alllah![79]

In hisLisan , Ibn Hajar follows in the footstep of Dahabi. While giving an account of his life, he refers the said two traditions and says that Ibrahim bin Abdullah is a liar.[80]

Fabricated traditions and final word

The aforementioned traditions were but a small part of numerous fabricated traditions on the excellences of caliphs. Some Sunni scholars have mentioned part of these fabricated traditions in their books on fabricated traditions. These books include among othersal-Mawdu'at by Ibn Jawzi,al-Kamil by Ibn Udai,Mizan al-Itidal by Dahabi,al-Lu'ali al-Masnu'a by Jalal al-Din al-Suyuti,Lisan al-Mizan by Ibn Hajr andTanzih al-Shari'a by Ibn 'Arraq.

Despite all these, the said scholars refuse to admit that the traditions available in Sihah Sitta, speciallySahih Bukhari andSahih Muslim are fabricated. This is because these two books have a high status in their eyes.

In our researches, we have studied part of the traditions ofSahih Bukahri andSahih Muslim with the aim to show that these two books, like every other book, contain authentic and unauthentic traditions. In our previous works that are even published, we have dealt with this issue in a rather detailed manner. We thank Allah because of doing all this.

These traditions are however false and fabricated and their mention inSahih Bukhari orSahih Muslim does not change anything.

The aim of the fabricators of these traditions is not something that is veiled from the viewpoint of scholars. The Sunni scholars who support caliphate know very well about what happened after the demise of the Holy Prophet (s). They also know that Allah has not provided them with any reason to prove their point of view. That is why they deem it necessary in the past and they feel it is necessary to day to justify the issue of caliphate [on the basis of something that is related to revelation]. But no one can amend [overnight] what time has corrupted in ages!

May Allah bless Muhammad and his progeny!