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Has the narration been narrated in the Sunni sources with valid document?«إنى تارك فيكم خليفتين»
ID: 108 Publish Date: 18 January 2016 - 19:13 Count Views: 171
Question & Answer » Imamat and Caliphate
Has the narration been narrated in the Sunni sources with valid document?«إنى تارك فيكم خليفتين»

This question has been come up by: Shoja Al-Din Razavi

 

Answer:

 

The Masader of the narration

 

This narration has been narrated in the Sunni sources with valid document with different interpretations 

«إِنِّي تَرَكْتُ فِيكُمُ الْخَلِيفَتَيْنِ كَامِلَتَيْنِ»؛ «إني قد تَرَكْتُ فِيكُمْ خَلِيفَتَيْنِ» ؛ «إني تارك فيكم الخليفتين» ؛ «انى تَارِكٌ فِيكُمْ خَلِيفَتَيْنِ»

 

Since the document of this narration is a document, we narrate only the text of Ibn Abi Shibe that is the oldest book

نا أَبُو دَاوُدَ عُمَرُ بْنُ سَعْدٍ، عَنْ شَرِيكٍ، عَنِ الرُّكَيْنِ، عَنِ الْقَاسِمِ بْنِ حَسَّانَ، عَنْ زَيْدِ بْنِ ثَابِتٍ، يَرْفَعُهُ، قَالَ:

«إِنِّي تَرَكْتُ فِيكُمُ الْخَلِيفَتَيْنِ كَامِلَتَيْنِ: كِتَابَ اللَّهِ، وَعِتْرَتِي، وَإِنَّهُمَا لَنْ يَتَفَرَّقَا حَتَّى يَرِدَا عَلَيَّ الْحَوْضَ»

I leave among you two things that are complete, the book of God and my Etrat. They never separate from each other until they join me beside the Kosar Pool.  

Ibn Abi Sheibe Al-Kufi, Abubakr Abdullah Ibn Muhammad (died in 235 Hejira) MosnadIbnAbiSheibe, v 1 p 108 hadith no 135; researched by: Adel IbnYousef Al-Azazi and AhamadIbnFarid Al-Mazidi; published by: Dar Al-Vatan; Al-Riyadh; First Edition; 1997

 

Ibn Abi Sheibe al-Kufi, Abubakr Abdullah Ibn Muhammad (died in 235 hejira) Al-Kitab Al-Mosnaf Fi Al-Ahadith Al-Athar v 6 p 309 hadith no 31679; researched by: Kamal Yousef Al-Hut; published by: Maktabat Al-Roshd; Al-Riyadh; First Edition; 1409 Hejira

 

Al-Tabarani, Abu Al-Ghasem Soleiman Ibn Ahmad Ibn Ayoob (died in 360 Hejira) Al-Mojam Al-Kabir v 5 p 153 hadith no 4921; v 5 154 hadith no 4922; researched by: HamdiIbnAbd Al-Majid Al-Salafi; published by: Maktabat Al-Zahra; Al-Movasel; Second Edition; 1404 Hejira; 1983

 

Al-Shibani, Abu Abdullah Ahmad IbnHanbal (died in 241 Hejira) Fazael Al-Sahabe v 2 p 603 hadith no 1032 v 2 p 786 hadith no 1403; researched by: D. Vasi Allah Muhammad Abbas; published by: Al-ResalatInstitue; Beirut; First Edition; 1403 Hejira; 1983

 

Al-Shibani, Abu Abdullah Ahmad Ibn Hanbal (died in 241 Hejira) Mosnad Ahmad IbnHanbal v 5 p 181 hadith no 21618 v 5 p 189 hadith no 21697; published by: Ghortobat Institute; Egypt 

Al-Ghortobi, BaghiIbnMokhled (died in 276 Hejira) Ma Ruye Al-Hoz Al-Kowthar (Al-Zil Ali JozBaghiIbnMokhled) v 1 p 137; researched by: Abd Al-Ghader Muhammad Ata Sufi, published by: Maktabat Al-Olum Al-Hakam; Medina; First Edition; 1413 Hejira

 

Al-Shibani, AmroIbnAsem Al-Zahak (die in 287 Hejira) Al-Sonat v 2 p 351; v 2 p 643 hadith no 1548-1549; researched by: Muhammad Naser Al-Din Al-Albani; published by: Al-Maktab Al-Islami; Beirut; First Edition; 1400 Hejira

 

Al-Salabi Al-Neishaburi, Abu Eshagh Ahmad Ibn Muhammad IbnEbrahim (died in 427 Hejira) Al-Kashf Al-Bayan v 3 p 163; researched by: Al-Imam Abi Muhammad IbnAshur; MorajeatTadghighNazir Al-Saedi; published by: Dar Ehya Al-Toras Al-Arabi; Beirut; First Edition; 1422 Heejira; 2002

 

Al-Ansari Al-Shafei, Seraj Al-Din AbiHafs Omar Ibn Ali Ibn Ahmad Al-MaroufIbn Al-Molghen (died in 804 Hejira) Tazkarat Al-MohtajElaAhadith Al-Menhaj v 1 p 64; researched by: HamdiAbd Al-Majid Al-Salafi; published by: Al-Maktab Al-Eslami; Beirut; First Edition; 1994 

 

Analyzing the document of the narration:

 

Umar Ben Sad

 

From the narrators of Mosalam and other Sunni Sehah Sete

 

عمر بن سعد بن عبيد أبو داود الحفري بفتح المهملة والفاء نسبة إلى موضع بالكوفة ثقة عابد من التاسعة مات سنة ثلاث ومائتين م 4

 

Al-Asghalani Al-Shafei, Ahmad Ibn Ali IbnHajarAbulfzal (died  in 852 Hejira) Taghrib Al-tahzib v 1 p 413 hadith no 4904; researched by: Muhammad Avame; published by: Dar Al-Rashid; Syria; First Edition; 1406 Hejira; 1986

 

Sharik Ben Abdullah

 

From the narrators of Mosalam and other Sunni Sehah Sete

 

شريك بن عبد الله النخعي الكوفي القاضي بواسط ثم الكوفة أبو عبد الله صدوق يخطىء كثيرا تغير حفظه منذ ولي القضاء بالكوفة وكان عادلا فاضلا عابدا شديدا على أهل البدع من الثامنة مات سنة سبع أو ثمان وسبعين خت م 4

Taghrib Al-Tahzib v 1 p 266; no 2787

 

Rakin Ben Al-Rabie Al-Fazari

From the narrators of Mosalam and other Sunni Sehah Sete

 

ركين بالتصغير بن الربيع بن عميلة بفتح المهملة الفزاري أبو الربيع الكوفي ثقة من الرابعة مات سنة إحدى وثلاثين بخ م 4

Taghrib Al-Tahzib v 1 p 1944 no 1956

 

 

Al-Ghasem Ben Hesan 

القاسم بن حسان العامري الكوفي مقبول من الثالثة د س

Taghrib Al-Tahzib v 1 p 449 no 5454

 

Zeid Ben Sabet

 

A companion.

 

The correction of the narration

 

Naser Al-Din Al-Bani that has been remembered as as Bokhari has considered this narration valid

 

2457. إني تارك فيكم خليفتين : كتاب الله حبل ممدود ما بين السماء و الأرض و عترتي أهل بيتي و إنهما لن يتفرقا حتى يردا علي الحوض

( حم طب ) عن زيد بن ثابت .

         ( صحيح )

Al-Bani, Muhammad Naser Al-Din (died in 1420 Hejira) SahihJame Al-SaghirZiadat v 1 p 482 hadith no 2457; published by: Al-Maktab Al-Islami

 

Ali Ben Abi Bakr Heisami has corrected the document of this narration in two parts of his book

 

      رواه الطبراني في الكبير ورجاله ثقات.

Al-Heisami, Abu Al-Hassan Nur Al-Din AbiBakr(died in 807 Hejira) Maj Al-ZavedManba Al-Favaed v 1 p 170; published by: Dar Al-Ryan Al-Torath; Dar Al-Ketab Al-Arabi; Cairo; Beirut; 1407 Hejira 

 

      رواه أحمد وإسناده جيد

Majma Al-Zavaed v 9 p 163

 

Whatever this narration proves includes:

 

This narration has considerable results:

 

1. Quran and Ahle Beit (peace be upon them) all together are the successors of the last prophet (peace of Allah be upon him and his descendants) and lack of acceptance of their leadership and lack of resort to them is the denial of the remark of the prophet ( peace of Allah be upon him and his descendants) and it will result in the permanent deviation 

 

وَما كانَ لِمُؤْمِنٍ وَلا مُؤْمِنَةٍ إِذا قَضَى اللَّهُ وَرَسُولُهُ أَمْراً أَنْ يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ وَمَنْ يَعْصِ اللَّهَ وَرَسُولَهُ فَقَدْ ضَلَّ ضَلالاً مُبيناً.

Al-Ahzaab/ 36

 

It is not fitting for a Believer, man or woman, when a matter has been decided by Allah and His Messenger to have any option about their decision: if any one disobeys Allah and His Messenger, he is indeed on a clearly wrong Path.

 

With such explanation, the duty of the persons that have changed obeying Ahle Beit (peace be upon them) with obeying others will be specified.

2. Absolute conformity from Ahle Beit (peace be upon them) is necessary as absolute conformity from the Quran is necessary. No one can claim that obeying the Quran, we do need to obey Ahle Beit; otherwise, you have denied the remark of the messenger of God (peace of Allah be upon him and his descendants)

3.These two things (the book of God and Ahle Beit) will not separate from each other until the doomsday.

 

(وَإِنَّهُمَا لَنْ يَتَفَرَّقَا حَتَّى يَرِدَا عَلَيَّ الْحَوْضَ).

 

This can prove the absolute immaculateness of Ahle Beit (peace be upon them) because if Ahle Beit do not be innocent and they commit some sins, they have separated from the Quran and this is considered against the clear statements of the messenger of God (peace of Allah be upon him and his descendants). Hence, as the Quran is away from any kinds of mistakes and there is no falsity in it, Ahle Beit are away from any kinds of mistakes and there are no falsities in them too.

 

لا يَأْتيهِ الْباطِلُ مِنْ بَيْنِ يَدَيْهِ وَ لا مِنْ خَلْفِهِ تَنْزيلٌ مِنْ حَكيمٍ حَميد 

Fussilat/ 42

 

No falsehood can approach it from before or behind it: It is sent down by One Full of Wisdom, Worthy of all Praise.

 

4. On one hand, the emphasis on lack of separateness of the Quran from Ahle Beit until the doomsday proves the permanence of the Quran until the doomsday and on the other hand, it admonishes to others that a person from Ahle Beit must be beside the Quran until the doomsday. In addition, they reasoned from this matter that Imam Zaman (May God hasten his glad advent) is alive.

Alame Monavi, one of Sunni prominent scientists, has written about this matter

 

قال ( الشريف ): هذا الخبر يفهم وجود من يكون أهلا للتمسك به من أهل البيت والعترة الطاهرة في كل زمن إلى قيام الساعة حتى يتوجه الحث المذكور إلى التمسك به كما أن الكتاب كذلك فلذلك كانوا أمانا لأهل الأرض فإذا ذهبوا ذهب أهل الأرض ) حم طب عن زيد بن ثابت ( قال الهيثمي: رجاله موثقون ورواه أيضا أبو يعلى بسند لا بأس به والحافظ عبد العزيز بن الأخضر.

He ( Sharif) : This news understands the existence of a Welcome to stick with it from the people of the house , marjoram pure in all the time to do time until heading induction mentioned to stick with it and the book as well , therefore they are safer for the people of the land . If they went went people of the land ) Ham Medicine for Zaid ibn Thabit ( he fell : men notaries and also narrated by Abu Ali bond quite a bit and Hafiz Abdul Aziz bin green .

 

Al-Manavi, Abd Al-RaoufIbn Ali, Feiz Al-GhadirSharh Al-Jame Al-Saghir, v 3 p 15; Al-Maktabat Al-Tejarie Al-Kobra; Egypt; 1356 Hejira 

 

5.As the Holy Quran

«تِبْياناً لِكُلِّ شَيْ ء (النحل/ 89)»

" Ahl al-Bayt " must be like this because the one who is always with the Quran , the Quran is aware of all the facts , so he should also " Tbyana per object" to the concept of "no separation" between the Quran and progeny achieved .

Thus, according to this narrative , the Qur 'an and the " prophet " in all things equal each other , then have a duty to follow the Qur 'an " prophet " also follow and others to avoid going home .
 

6. The purpose of Ahe Beit cannot be the wives of the prophet because mentioned features do not conform to them and the messenger of God has used the sentence

 «وَإِنَّهُمَا لَنْ يَتَفَرَّقَا حَتَّى يَرِدَا عَلَيَّ الْحَوْضَ» 

Moreover, the behavior of some wives of the messenger of God was in the way that this sentence does not include them. For example, Aeshe left the caliph in the favor of the messenger.

 

ger of God and she caused that over a thousand persons were killed as God has bade 

 

وَمَنْ يَقْتُلْ مُؤْمِناً مُتَعَمِّداً فَجَزاؤُهُ جَهَنَّمُ خالِداً فيها وَ غَضِبَ اللَّهُ عَلَيْهِ وَلَعَنَهُ وَأَعَدَّ لَهُ عَذاباً عَظيما. 

 An-Nisaa/ 93

 

If a man kills a believer intentionally, his recompense is Hell, to abide therein (For ever): And the wrath and the curse of Allah are upon him, and a dreadful penalty is prepared for him.

Can we accept that Aeshe was with the Quran in the time of Jamal War.

Alame Alusi says clearly that Ahle Beit in the Sakhalin Hadith will not include the wives of the prophet

وأنت تعلم أن ظاهر ما صح من قوله صلى الله تعالى عليه وسلم : إني تارك فيكم خليفتين وفي رواية ثقلين كتاب الله حبل ممدود ما بين السماء والأرض وعترتي أهل بيتي وإنهما لن يفترقا حتى يردا على الحوض يقتضي أن النساء المطهرات غير داخلات في أهل البيت الذين هم أحد الثقلين لأن عترة الرجل كما في الصحاح نسله ورهطه الأدنون...

You know that the valid Hadith of the prophet of God (peace of Allah be upon him and his descendants) that bade involves that the innocent wives do not be in Ahle Beit that one of Sakhlin was because the family of a man is a generation like him as it has been said in the book ' ' Sehah ( Johari).

Al-Alusi Al-Baghdadi Al-Hanafi, AbulfazlShahab Al-Din Al-Sayyed Mahmud Ibn Abdullah (died in 1270 Hejira) Ruh Al-Mani Fi Tafsir Al-Ghoran al-Azim Al-Sab Al-Masani, v 22 p 16; published by: Dar Ehya Al-Toras Al-Arabi; Beirut

 

GOOD LUCK

THE BOARD OF ADDRESSING THE RELIGIOUS DOUBTS

     THE RESEARCH INSTITUE OF HIS HOLINESS IMAM OF THE AGE

                    (MAY GOD PRECIPITATE HIS REAPPERANCE)

 



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