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How have the personality and the performance of Abdullah Ben Zobeir been described in the Sunni sources?
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How have the personality and the performance of Abdullah Ben Zobeir been described in the Sunni sources?

 

The personality and the performance of Abdullah Ben Zobeir been described in the Sunni sources

 

 

The first remark: the birth of Abdullah Ben Zobeir from Mete (with valid document); 

The second remark: the address of the messenger of God (peace of Allah be upon him and his descendants) to Abdullah Ben Zobeir (with valid document); 

 The third remark: the messenger of God (peace of Allah be upon him and his descendants): a person with name ' ' Abdullah ' ' in the holy shrine (with valid document); 

 The fourth remark: Salman Farsi will fire one of dynasties of Zobeir Kabe (valid document); 

The fifth remark: Hazrat Ali (peace be upon him) considers him Ibn Su ( with valid document);

The sixth remark: Hazrat Ali (peace be upon him): Abdullah Ben Zobeir: the reason of attendance of Zobeir in the Jamal War and the cause of his deviation; 

The seventh remark: Abdullah Ben Zobeir as the main factor of attendance of Aeshe in the Jamal War; 

The eighth remark: the first person that attested as a lie in the Islam; 

The ninth remark: Hazrat Ali curses him; 

The tenth remark: Imam Hasan (peace be upon him) considers an idiot; 

The eleventh remark: Abdullah Ben Zobeir gave up  peace upon the messenger of God ( peace of Allah be upon him and his descendants) and uttering praise;  

The twelfth remark: the animosity of Abdullah Ben Zobier toward Hazrat Ali and Ahle Beit (peace be upon them) (with several documents); 

The thirteenth remark: the happiness of Abdullah Ben Zobeir from the exit of Imam Hussein (peace be upon him) toward Kufe (with several documents); 

The fourteenth remark: Abdullah Ben Zobeir has a bad dynasty which when I mention his name, they cut the heads;  

The fifteenth remark: the abuse of Abdullah Ben Umar to Hazrat Ali (peace be upon him) and Bani Hashem (with four texts); 

The sixteenth remark: Bani Hashem abuses him; 

The seventeenth remark: the curse of Abdullah Ben Zobeir by Muhammad Hanfie; 

The eighteenth remark: Abdullah Ben Zobeir imprisoned Bani Hashem in Mecca and he wanted to fire them (with several texts); 

The nineteenth remark: Abdullah Ben Zobeir exiled Bani Hashem, Muhammad Hanife and Ibn Abbas; 

Twentieth remark: the greedy of Abdullah Ben Zobeir (with valid document);  

The twenty first remark: Abdullah Ben Zobeir receives hush money from Moavie; 

Summary and conclusion.

                                                                                                    

The personality and the performance of Abdullah Ben Zobeir the Sunni sources?

The broadcast of the serial ' ' Mokhtar Name ' ' along with depiction of some scenes of the life of Abdullah Ben Zobeir was common and made a lot of questions in the minds of the Sunnni and Shiite youths. Some of the Sunni scientists talked against it severely and even they announced watching it is prohibited. Most of other Sunni scientists did not believe that the grandchildren of the first caliph and the son of Zobeir Ben Avam had such personality.

As long as the serial was broadcasted on TV, a lot of persons asked us a lot of questions through their opinions and also presenting questions, basic and important questions about Abdullah Ben Zobeir and realities that had been broadcasted in the serial ( Mokhtar Name).

Hence, we have decided to ask the questions that had obsessed the minds of the people with analyzing the personality and the biography of Abdullah. There is no doubt that analyzing his personality in all of aspects needs a broad article and it is beyond our patience. Hence, we will refer to some features of his personality and behaviors briefly.  

The first remark:

the birth of Abdullah Ben Zobeir from Mate (with valid document) 

The first point that there is about Abdullah Ben Zobeir in the Sunni books is his birth in Mete. This interesting point, since Wahhabi scientists consider Mete the centre of adultery and the unbiased issue, is considerable that the marriage of Zobeir is with Asma , the daughter of the first caliph fro Mete and Abdullah Ben Zobeir is from this marriage. Even according to these documents, he is the first child that was born from the temporary marriage after the Islam.              

       

The first narration 

Abu Jafar Tahavi, the Sunni famous scientist, has written in the book ' ' Sharh Maani Al-Asar ' '  

حدثنا صَالِحُ بن عبد الرحمن قال ثنا سَعِيدُ بن مَنْصُورٍ قال ثنا هِشَامٌ قال أخبرنا أبو بِشْرٍ عن سَعِيدِ بن جُبَيْرٍ قال سَمِعْت عَبْدَ اللَّهِ بن الزُّبَيْرِ يَخْطُبُ وهو يُعَرِّضُ بِابْنِ عَبَّاسٍ يَعِيبُ عليه قَوْلَهُ في الْمُتْعَةِ فقال بن عَبَّاسٍ يَسْأَلُ أُمَّهُ إنْ كان صَادِقًا فَسَأَلَهَا فقالت صَدَقَ بن عَبَّاسٍ قد كان ذلك فقال بن عَبَّاسٍ رضي الله عنهما لو شِئْت لَسَمَّيْت رِجَالًا من قُرَيْشٍ وُلِدُوا فيها 

I heard that Abdullah Ben Zobeir was sermonizing and he asked his opinion about Mete and found faults in him. 

Ibn Abbas said ' ' if you are right, ask his mother ' '. He also asked his mother. His mother, Asma (the daughter of Abubakr) said ' ' Ibn Abbas is right ' '.

Ibn Abbas also said ' ' if want, I can mention the names of men from Ghoreish that were born from Mete.

Al-Tahavi Al-Hanafi, Abu Jafar Ahmad Ibn Muhammad Ibn Salame (died in 321 Hegira) Sharh Maani Asar v 3 p 24; researched by: Muhammad Zahri Al-Najar; published by: Dar Al-Kotob Al-Elmie; Beirut; First Edition; 1399

This narration has no fault from the aspect of document and it is valid according to the Sunni dignitaries.

 

1. Saeid Ben Jabir

He is one of narrators of Sehah Sete and his reasons are considered as reason from the point of view of the Sunni dignitaries. Complementing and praising him, Ibn Hajar Asghalani , Sunni Hafez, has said  

وقال أبو قاسم الطبري: هو ثقة، إمام، حجة على المسلمين.

Abu Al-Ghasem Tabari ahs said about him ' ' he is a reliable person, leader and Hojat over all of the Muslims.

 

  Al-Asghalani Al-Shafei, Ahmad Ibn Ali Hajar Abolfazl (died in 852 Hegira) Tahzib Al-Tahzib v 4 p 11; published by: Dar Al-Fekr Beirut; First Edition; 1404 Hegira; 1984

 

2. Abu Bashar Ben Abi Vahshie Ayas Al-Yashkari 

He is one of narrators of Sehah Sete. Ibn Hajar has said about him 

930 جعفر بن إياس أبو بشر بن أبي وحشية ... ثقة من أثبت الناس في سعيد بن جبير

He is a reliable person and one of the most permanent persons in narrating from Saeid Ben Jabir.

 Al-Asghalani Al-Shafei, Ahmad Ibn Ali Hajar Abolfazl (died in 852 Hegira) Tahzib Al-Tahzib v 1 p 139; researched by: Muhammad Avame; published by: Dar Al-Rashid;           Syria; First Edition; 1406 Hegira; 1986

 

3. Hesham Ben Sanbar Abi Abdullah Al-Dastavaei ( or Hashim Ben Bashir)

 He is also from the narrators of Sehah Sete. Shams Al-Din Zahabi that is remembered as ' ' Imam Al-Jarh and Al-Tadil ' ' has said about him

 هشام الدستوائي ع (مجمع عليه) هو الحافظ الحجة الإمام الصادق أبو بكر هشام بن أبي عبد الله سنبر

Hesham Dastavi is Hafaz, Hojat, Imam and a reliable person…

Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad Ibn Osman (Died in 748 Hegira) Siar Alam Al-Nobala v 7 p 149; researched by: Shoaib Al-Arnowt; Muhammad Naeem Al-Arghasusi; published by: Al-Resalat Institute; Beirut; ninth edition; 1413 Hegira

  

4. Saeid Ben Mansur Ben Shoabe

 He is one of narrators of Sehah Sete. Zahabi has said about him

 سعيد بن منصور بن شعبة ع .الحافظ الحجّة،

 Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad Osman (died in 748 Hegira) History of Islam and Vafiat Al-Mashahir and Alam v 16 p 184researched by: D. Umar Abd Al-Salam Tadmeri; published by: Dar Al-Ketab Al-Arabi; Beirut; First Edition; 1407 Hegira; 1987

 

5. Saleh Ben Abd Al-Rahman Ben Umarv Al-Ansari

 Ibn Abi Hatam has said about him

 صالح بن عبد الرحمن بن عمرو بن الحارث مصرى روى عن العلاء بن عبد الجبار وأبى عبد الرحمن المقرىء وابن أبى حريم سمعت منه بمصر ومحله الصدق

Ibn Abi Hatam Al-Razi Al-Tamimi; Abu Muhammad Abd Al-Rahman Ibn Abi Hatam Muhammad Ibn Edris; (died in 327 Hegira) Al-Jarh Al-Tadil; v 4 p 408; no 1790; published by: Dar Ehya Toras Al-Arabi; Beirut; First Edition; 1271 Hegira; 1952

 

6. Ahmad Ben Muhammad Ben Salame Al-Tahavi, the writer of the book


Zahabi has said about him

 الطحاوي الإمام العلامة الحافظ الكبير محدث الديار المصرية وفقيهها أبو جعفر أحمد بن محمد بن سلامة بن سلمة بن عبد الملك الأزدي الحجري المصري الطحاوي الحنفي صاحب التصانيف من أهل قرية

  Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad Ibn Osman (Died in 748 Hegira) Siar Alam Al-Nobala v 15 p 27; researched by: Shoaib Al-Arnowt; Muhammad Naeem Al-Arghasusi; published by: Al-Resalat Institute; Beirut; ninth edition; 1413 Hegira

 

Hence, the document of this narration is valid according to the Sunni scientists.

                                                                                                                       

The second narration:

 وأول مجمر سطع في المتعة مجمر آل الزبير

The first brazier that aloes was put on was ( in other words, the first marriage ceremony from Mete) was Al Zobeir.

 Al-AndolesiAhmad Ibn Muhammad Ibn Abd Rabe, (died in 328 Hegira) Al-Aghd Al-Faridv 4 p 14; published by: Dar Ehya Toras Al-Arabi; Beirut; Lebanon; third edition; 1420 Hegira; 1999

 The purpose in these narrations is Mete Nesa (not Mete Hajj)

 A person may find some faults that the purpose of Mete in these narrations Mete Al-Nesa and temporary marriage, but it means Mete Al-Hajj. To answer to this matter, there are a lot of narrations which we deal with only a narration with valid document.

5540 أخبرنا محمود بن غيلان المروزي قال ثنا أبو داود قال ثنا شعبة عن مسلم القري قال دخلنا على أسماء ابنة أبي بكر فسألناها عن متعة النساء فقالت فعلناها على عهد رسول الله صلى الله عليه وسلم

 Mosalam Ghari has said ' ' we went to Asma, the daughter of Abubakr (the mother of Abdullah Ben Zobeir) and asked him about Mete Nesa. He answered ' ' we did it in the time of the messenger of God (peace of Allah be upon him and his descendants) ' '.

Al-NesaeeAbu Abd Al-Rahman Ahmad Ibn Shoaib Ibn Ali (died in 303 HegiraAl-Sonan Al-Kobra v 3 p 326; researched by: D. Abd Al-Ghafar Soleiman Al-Bandari; Sayyed Kesravi Hassan; published by: Dar Al-Kotob Al-ElmieBeirut; First Edition; 1411 Hegira; 1991

 

 This narration demonstrates that the older daughter of Abubakr was one of persons that believed in the temporary marriage and she did it herself. The document of this narration is completely valid according to opinion of the Sunni scientists.

 

1. Moslem Al-Ghara

 He is one of narrators of Sahih Mosalam. Ibn Hajar has said about him

 

251 م د س مسلم وأبي داود والنسائي مسلم بن مخراق العبدي القاري مولى بني قرة ويقال المازني الفريابي أبو الأسود البصري العطار ويقال إنهما اثنان روى عن بن العباس وابن الزبير وابن عمر ومعقل بن يسار وأبي بكرة الثقفي وأسماء بنت أبي بكر وعنه ابنه سوادة وابن عون وحزم بن أبي حزم القطعي والقاسم بن الفضل الحداني وشعبة قال عبد الله بن أحمد سمعت أبي ذكر مسلم القرى فقال ما أرى به بأسا وقال أبو حاتم شيخ وقال النسائي ثقة وذكره بن حبان في الثقات

Al-Asghalani Al-Shafei, Ahmad Ibn Ali Ibn Hajar Abolfazl (Died in 852 Hegira) Tahzib Al-Tahzib v 10 p 123 no 251; published by: Dar Al-Fekr Beirut; First Edition; 1404 Hegir; 1984

 

2. Shoabe Ben Al-Hojaj

شعبة بن الحجاج بن الورد الإمام أبو بسطام العتكى الأزدى مولاهم الواسطى شيخ البصرة وأمير المؤمنين في الحديث

Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad Ibn Osman (Died in 748 Hegira) Al-Ebr Fi Khabar Min Ghabr; v 1 p 234;researched by: D. Salah Al-Din Al-Monajed; published by: Matbat Hokumat Al-Kuwait; Second Edition; 1984

 

3. Soleiman Ben Davud Abu Davud

 He is one of the most famous companions of Shoabe. Mezi has sad about him

 

وَقَال أبو مسعود أحمد بن الفرات الرازي: ما رأيت أحدا أكبر في شعبة من أبي داود. وَقَال أيضا: سألت أحمد ابن حنبل عَن أبي داود، فقال: ثقة صدوق. 

 Al-MeziAbu Al-Hojaj Yousef Ibn Al-Zaki Abd Al-Rahman (died in 742 HegiraTahzib Al-Kamal; researched by: D. Bashar Avad MArouf; v 11 p 406published by: Al-Resalat Institute; Beirut; First Edition; 1400; 1980

 

4. Mahmud Ben Ghaylan Al-Maruzi

 Zahabi has said about him 

محمود بن غيلان خ م ت س ق الإمام الحافظ الحجة أبو أحمد العدوي مولاهم المروزي من أئمة الأثر 

 Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad Ibn Osman (Died in 748 Hegira) Siar Alam Al-Nobala v 12 p 223; researched by: Shoaib Al-Arnowt; Muhammad Naeem Al-Arghasusi; published by: Al-Resalat Institute; Beirut; ninth edition; 1413 Hegira

 

5. Nasaei

He is the writer of Sehah Sete and one of Imams of the Sunni Hadith  

Hence, the document of this narration is valid according to the opinion of the opinion of the Sunni scientists.

 

The second remark:

the address of the messenger of God (peace of Allah be upon him and his descendants) to Abdullah Ben Zobeir ' ' woe people from your troubles ' ' (with valid document)

The prophet of God (peace of Allah be upon him and his descendants) predicted the riot of Abdullah Ben Zobeir in the Jamal War and the bitter events of Mecca and he had warned himself about this event. Zahak Shibani has written in the book ' ' Al-Ahad and Al-Masani ' ' ' ' one day, the messenger of God (peace of Allah be upon him and his descendants) had been bleeding and told Abdullah Ben Zobeir to pour blood in a place far from the sight of people. But Abdullah Ben Zobeir drank the blood of the messenger of God (peace of Allah be upon him and his descendants). When the messenger of God (peace of Allah be upon him and his descendants) informed of his action, he said to him ' ' woe people from your troubles ' '.  

 

578 حدثنا محمد بن المثنى انا موسى بن إسماعيل نا هنيد بن القاسم قال سمعت عامر بن عبد الله بن الزبير أن أباه حدثه أنه أتي النبي صلى الله عليه وسلم وهو يحتجم فلما فرغ قال يا عبد الله اذهب بهذا الدم فأهرقه حتى لا يراه أحد فلما برز عن النبي صلى الله عليه وسلم عمد إلى الدم فشربه فقال يا عبد الله ما صنعت قال جعلته في أخفى مكان ظننت أنه يخفى على الناس قال لعلك شربته قال نعم قال ولم شربت الدم ويل للناس منك وويل لك من الناس

One day, Abdullah Ben Zobeir came to the messenger of God (peace of Allah be upon him and his descendants) when the prophet was bleeding. When his bleeding finished, he bade to Abdullah ' ' pour this blood in a place far from the sight of people.  When he left the messenger of God (peace of Allah be upon him and his descendants), he drank the blood ' '.                                                     

 The prophet (peace of Allah be upon him and his descendants) bade ' ' O ' Abdullah! What did you do? ' ' he said ' ' I put it in a place far from the sight of the people ' '.    
The prophet bade ' ' didn 't you drink it? ' ' he said ' ' yes ' '.

The prophet bade ' ' why did you drink it? ' ' woe peoples from your troubles and woe you from the troubles of the people ' '.

The document of the narration is valid according to the opinion of the Sunni scientist. 

 Al-Shibani, Ahmad Ibn Amro Ibn Al-Zahak Abubakr (died in 287 Hegira) Al-Ahad and Al-Masani v 1 p 414; researched by: D. Be Esm Feisal Ahmad Al-Javaberat; published by: Dar Al-Rayat; Riyadh; First Edition; 1411 Hegira; 1991

 

The document of the narration is valid according to the foundations of Sunni scientists.

 1. Abdullah Ben Zobeir

He is a companion. It does not need analysis according to the opinion of the Sunni scientist.

 

2. Amer Ben Abdullah Ben Zobeir

قلت: أجمعوا على ثقة عامر

Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad Osman (died in 748 Hegira) History of Islam and Vafiat Al-Mashahir and Alam v 8 p 144; researched by: D. Umar Abd Al-Salam Tadmeri; published by: Dar Al-Ketab Al-Arabi; Beirut; First Edition; 1407 Hegira; 1987

 Zahabi has said about him ' ' his reliability is has been agreed unanimously.

3. Hanid Ben Al-Ghasem

 Ibn Haban Shafei has mentioned his name as one of Saghat and the reliable narrators of the Sunni scientist

 

Al-Tamimi Al-Basti, Abu Hatam Muhammad Ibn Heban Ibn Ahmad (died in 354 Hegira) Al-Seghat; v 5 p 515 no 601; researched by: Al-Sayyed Sharf Al-Din Ahmad; published by: Dar Al-Fekr; First Edition; 1395 Hegira; 1975

 

4. Musa Ben Ismaeil Al-Tabuzki

 He is one of narrators of Sehah Sete and he is a reliable person according to the    . Zahabi has said about him the foundations of the Sunni scientists


93 التبوذكي ( ع ) الحافظ الإمام الحجة شيخ الإسلام

Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad Ibn Osman (Died in 748 Hegira) Siar Alam Al-Nobala v 10 p 360; researched by: Shoaib Al-Arnowt; Muhammad Naeem Al-Arghasusi; published by: Al-Resalat Institute; Beirut; ninth edition; 1413 Hegira

 

5. Muhammad Ben Al-Mosna Al-Anzi

He is one of narrators of Sehah Sete. Zahabi has said about him  

أبو موسى ع محمد بن المثنى بن عبيد بن قيس بن دينار الإمام الحافظ الثبت أبو موسى العنزي البصري الزمن 

Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad Ibn Osman (Died in 748 Hegira) Siar Alam Al-Nobala v 12 p 123; researched by: Shoaib Al-Arnowt; Muhammad Naeem Al-Arghasusi; published by: Al-Resalat Institute; Beirut; ninth edition; 1413 Hegira

 

6. Ahmad Ben Umarv Ben Al-Zahak Ibn Abi Asem; the writer of the book ' ' Al-Ahad and Al-Masani

Zahabi has said about him


ابن أبي عاصم حافظ كبير إمام بارع متبع للآثار كثير التصانيف ... قال أبو الشيخ كان من الصيانة والعفة بمحل عجيب وقال أبو بكر بن مروديه حافظ كثير الحديث صنف المسند والكتب ... وكان ثقة نبيلا معمرا 

Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad Ibn Osman (Died in 748 Hegira) Siar Alam Al-Nobala v 13 p 430; researched by: Shoaib Al-Arnowt; Muhammad Naeem Al-Arghasusi; published by: Al-Resalat Institute; Beirut; ninth edition; 1413 Hegira 

 

Hence, the document of this narration is valid according to the opinion of the Sunni scientists. 

 

The third remark:

the messenger of God (peace of Allah be upon him and his descendants): a person with the name ' ' Abdullah ' ' in the holy shrine (with valid document)   

One of predictions of the messenger of God (peace of Allah be upon him and his descendants) that has been said in the Sunni books with valid document is the homicide that will happen in Mecca. He has bade ' ' a person with the name ' ' Abdullah ' ' will kill others in Mecca and he himself will be killed in Mecca. His sins equal with the sin of jinn and Anas and his torture is the half of torture that will happen to the people in the hell. All of features that have been said about this person in the Sunni narrations are true about Abdullah Ben Zobeir and even some of companions, such as Usman, have adjusted this narration to him.       

Ahmad Ben Hanbel has narrated in his book ' ' Mosnad ' '

 

حدثنا عبد اللَّهِ حدثني أبي ثنا إِسْمَاعِيلُ بن أَبَانَ الوَرَّاقُ ثنا يَعْقُوبُ عن جَعْفَرِ بن أبي الْمُغِيرَةِ عَنِ بن أَبْزَى عن عُثْمَانَ بن عَفَّانَ قال قال له عبد اللَّهِ بن الزُّبَيْرِ حين حُصِرَ ان عندي نَجَائِبَ قد أَعْدَدْتُهَا لك فَهَلْ لك ان تَحَوَّلَ إلى مَكَّةَ فَيَأْتِيَكَ من أَرَادَ أَنْ يَأْتِيَكَ قال لاَ إني سمعت رَسُولَ اللَّهِ صلى الله عليه وسلم يقول يُلْحِدُ بِمَكَّةَ كَبْشٌ من قُرَيْشٍ اسْمُهُ عبد اللَّهِ عليه مِثْلُ نِصْفِ أَوْزَارِ الناس.

 

When Usman was surrounded, Abdullah Ben Zobeir said to him ' ' I have several fast horses; I have prepared them for you. Don 't you want to go to Mecca and the persons that want to be with you come to you?

Usman said ' ' no. I heard that the messenger of God (peace of Allah be upon him and his descendants) bade ' ' Ghuchi whose name is Abdullah kills others in Mecca and the half of torture of people is toward him ' '. 

Al-Shibani, Abu Abdullah Ahmad Ibn Hanbal (Died in 241 Hegira) Mosnad Ahmad Ibn Hanbal v 1 p 64 no 461; published by: Ghortobat Institute; Egypt

 

Usman interpreted that only person that   This narration clearly demonstrates that made homicide in Mecce was Abdullah Ben Zobeir regarding the purpose of the narration. 

There are some points about this narration; we will analyze them briefly

 

a. analyzing the document of the narration

Al-Bani Wahabi that is well known in defending the enemies of Ahle Beit (peace be upon them) has tried to degrade this narration whereas its document is completely valid according his foundations and other Sunni scientists         

 

Correcting the narration by Heithami

After narrating this narration, Abu Bakr Heithami has said   

رواه أحمد ورجاله ثقات ورواه البزار أيضا.

 

Al-Heisami, Abu Al-Hassan Ali Ibn Abi Bakr (Died in 807 Hegira) Majma Al-Zavaed and Manba Al-Favaaed v 3 p 285; published by: Dar Al-Rian Toras; Dar Al-Ketab Al-Arabi; Cairo; Beirut; 1407 Hegira

 

The criticism of weakening this narration by Al-Bani

 

 The foundation of Al-Bani in weakening this narration is to harm all of the narrations that have been narrated in disapproving the companions. Hence, he tries to weaken it with special tricks.

 

Of course, he does believe in the main narration, the narration that has mentioned the name ' ' Abdullah ' '. However, he hesitates about the narration that includes the name ' ' Abdullah ' ' and he does consider that it can be reasoned.

 

He has written about this matter    

 

أخرجه أحمد (1/64)، والبزار أيضاً، وابن عساكر (9/273)، وقال الهيثمي بعد أن عزاه للأوَّليْن: "ورجاله ثقات ". كذا قال! وجعفر بن أبي المغيرة، ويعقوب بن عبد الله - وهو القمي - قال الحافظ في ترجمة كل منهما: "صدوق يهم " .

وفي إسنادهما علة أخرى، وهي الانقطاع بين عثمان رضي الله عنه وابن أبزى - واسمه سعيد بن عبد الرحمن بن أبزى الكوفي -، قال أبو زرعة: " روايته عن عثمان مرسلة" .

ولذلك؛ قال الذهبي في "سير أعلام النبلاء" (3/375) عقب الحديث: "رواه أحمد.. وفي إسناده مقال " .

وقال الحافظ ابن كثير في "البداية" (8/339): "وهذا الحديث منكر جداً، وفي إسناده ضعف، ويعقوب هذا هو القمي وفيه تشيع، ومثل هذا لا يقبل تفرده به، وبتقدير صحته فليس هو بعبد الله بن الزبير؛ فإنه كان على صفات حميدة، وقيامه بالإمارة إنما كان لله عز وجل، ثم كان هو الإمام بعد موت معاوية بن يزيد لا محالة، وهو أرشد من مروان بن الحكم، حيث نازعه بعد أن اجتمعت الكلمة عليه، وقامت له البيعة في الآفاق، وانتظم له الأمر.والله أعلم ".

 

Ahmad, Bazar, and Ibn Asaker have narrated this narration and after Heithami narrates the narration from Ahmad and Bazar, he says ' ' its narrators are all reliable. He has said such thing.

 

Ibn Hajar narrates the narrations of Jafar Ben Abi Al-Moghayere and Yaghub Qomi honestly, but he makes mistake about them.

 

There are other faults in their doceument and it is Engheta between Usman and Ibn Abzi. His name is Saeid Ben Abd Al-Rahman Ben Abzi that is from Kufe and Abuzare has said ' ' his narration from Usman is Morsel.

 

Therefore, Zahabi has said in the book ' ' Seir Alam Al-Nobla ' ' Ahmad has said this narration, but there is a fault in its document.

 

And Ibn Kasir has said in the book ' ' Al-Bedaye ' ' this Hadith is strongly denied and its document is valid. Yaghub Qomi was a Shiite person in his narrations (he had tented in Shiite) and this narration is not acceptable if only he is its narrator.

 

Suppose that it is valid, the purpose is not Abdullah Ben Zobeir because he had good features and undertook government because of God. After Moavie Ben Yazid died, he became a caliph and he is better than Marvan Ben Hakam. After he achievted to the rank of caliphate completely and they swore allegiance with him any where and his government organized, Marvan fought with him.

 

Al-Bani, Muhammad Naser (died in 1420 Hegira) Al-Selselat Al-Sahihat Al-Kamelat hadith no 3108; according to the software of Jamat Al-Kabir

 

There are three faults about the document of the narration

 

1. Engheta between Ibn Abzi and Usman;

 

2. The weakness of Jafar Ben Abi Al-Moghayere;

 

3. The weakness of Yaghub Ben Abdullah Qomi

 

                                    In this part, we deal with the faults of Al-Bani.

 

The first fault: Enghata

 

Ibn Abzi is same Saeid Ben Abd Al-Rahman Ben Abzi that is between him and Usman.

 

This fault is the basic fault of Albani to this narration. Otherwise, Al-Bani has admired the narration that there are Jafar Ben Abi Al-Moghayere and Yaghub Qomi in its document. We will deal with it in order to answer faults two and three.

 

In fact, the Engheta fault comes from lack of awareness of Al-Bani and other Sunni scientists.

 

Jafar Ben Abi Al-Moghayere has narrated from Saeid Ben Abd Al-Rahman Ben Abzi and his father. Therefore, the Sunni scientists consider him an obedient (because Abd Al-Rahman Ben Abzi is a companion) and this matter has been mentioned in the book ' ' Tahzib Al-Kamal ' ' as one of the Sunni most important books. Hence, this claim ' ' Ibn Abzi should be Saeid Ben Abd Al-Rahman Ben Abzi ' ' and he has not understood Usman ' ' is meaningless. According this narration, Ibn Abzi is Abd Al-Rahman Ben Abzi that is a companion. 

 

958 بخ د ت س فق: جعفر (3) بن أَبي المغيرة الخزاعي القمي.... قال أبو الشيخ الاصبهاني: هو من التابعين، روى عن عبد الرحمن بن أبزى، ورأى ابن الزبير

 

Al-Mezi, Abu Al-Hojaj Yousef Ibn Al-Zaki Abd Al-Rahman (died in 742 Hegira) Tahzib Al-Kamal; researched by: D. Bashar Avad Marouf; v 5 p 112 no 985; published by: Al-Resalat Institute; Beirut; First Edition; 1400; 1980

 

The main remark has been said in the remark of two Sunni scientists. Ibn Hayan Ansari has said about him

 

36 جعفر بن أبي المغيرة القمي من التابعين روى عن عبد الرحمن بن أبزي ورأى بن الزبير ودخل مكة أيام عبد الله بن عمر .

Al-Ansari, Abdullah Ibn Muhammad Ibn Jafar Ibn Hayan Abu Muhammad (Died in 369 Hegira) Tabaghat Al-Mohadethin Be Esbehan and Al-Varedin Alayha; v 1 p 352; researched by: Abd Al-Ghafur Abd Al-Hagh Husain Al-Balushi; published by: Al-Resalat Institute; Beirut; Second Edition; 1412 Hegira; 1992

 

 جعفر بن أبي المغيرة القمي من التابعين، واسم أبي المغيرة دينار روى عنه يعقوب القمي، وحبان بن علي، وأشعث بن إسحاق، ومطرف بن طريف، روى عن عبد الرحمن بن أبزى، ورأى ابن الزبير، ودخل مكة أيام عبد الله بن عمر مع سعيد بن جبير

Al-Esbahani, Abu Naeem Ahmad Ibn Abdullah (Died in 430 Hegira) Akhbar Esbahan v 3 p 393; according to the software of Jamat Al-Kabir

 

Hence, the fault of Al-Bani has no fault.

 

Suppose that the validity of this fault is not impressive because Abd Al-Rahman Ben Abzi is a companion and his son, Saeid Ben Abd Al-Rahman Ben Abzi is an obedient and in the opinion of Al-Bani, he is Moresel of obedience that  is reason and he considers a lot of Morsels valid in the book ' ' Al-Selsele Al-Sahihe ' ' due to his send from an obedient.

 

 

أخبرنا يحيى بن عباد قال: حدثنا يونس بن أبي إسحاق قال: حدثنا أبو السفر قال: بينما رسول الله صلى الله عليه وسلم جالس هو و عائشة و أسامة عندهم، إذ نظر رسول الله صلى الله عليه وسلم فضحك ثم قال ... فذكره.و من طريق ابن سعد رواه ابن عساكر ( 2 / 348 / 1 ).و هذا سند صحيح مرسل، و أبو السفر اسمه سعيد بن يحمد، تابعي ثقة يروي عن العبادلة: ابن عباس و ابن عمر و ابن عمرو .

 

Al-Selselat Al-Sahihe Al-Bani no 1019

 

The second and the third faults: Jafar Ben Abi Al-Moghayere and Yaghub Ben Abdullah Ghomi

 

Al-Bani has said that Ibn Hajar has said about them ' ' Sadugh Yahom ' '. But does this phrase weaken the narrator and the narration?

 

Al-Bani has mentioned other narrations that these two narrators narrate in the book ' ' Al-Selsele Al-Sahihe ' ' and he has admire it.

 

   " كان لا يفطر أيام البيض في حضر و لا سفر " .

قال الألباني في "السلسلة الصحيحة" 2 / 120:أخرجه النسائي في سننه ( 1 / 321 ): أخبرنا القاسم بن زكريا قال: حدثنا عبيد

الله قال: حدثنا يعقوب عن جعفر عن سعيد عن ابن عباس قال: فذكره مرفوعا .

قلت: وهذا إسناد حسن رجاله كلهم ثقات رجال مسلم غير يعقوب و جعفر الراوي عن سعيد و هو ابن جبير.أما الأول فهو يعقوب بن عبد الله بن سعد القمي و أما الآخر فهو جعفر بن أبي المغيرة القمي، قال الحافظ في كل منهما: " صدوق يهم " و قال الذهبي في الآخر منهما: " صدوق ".و في الأول: " عالم أهل ( قم ) قال النسائي و غيره: ليس به بأس.و قال الدارقطني: ليس بالقوي.قلت: خرج له البخاري تعليقا ".و أخرجه الضياء المقدسي في " المختارة " (59 / 212 / 1 ) من طريق أخرى عنه .

 

Al-Bani, Muhammad Naser (Died in 1420 Hegira) Al-Selselat Al-Sahihe Al-Mojadalat Al-Kamelat no 580

 

He has also corrected the narration of Yaghub Ben Abdullah Qomi in the book ' ' Zelal Al-Jane ' '

 

744 - ( صحيح )

حدثنا أبو بكر حدثنا مالك بن إسماعيل ثنا يعقوب بن عبد الله القمي عن حفص بن حميد عن عكرمة عن ابن عباس عن عمر ابن الخطاب قال قال رسول الله صلى الله عليه وسلم

أنا ممسك بحجزكم عن النار وتغلبون تقاحمون فيها تقاحم الفراش والجنادب وأوشك أن أرسل بحجزكم وأفرط لكم على الحوض وتردون وتعودون علي جمعا وأشتاتا

Al-Ban, Muhammad Naser (Died in 1420 Hegira) Zalal Al-Janat hadith no 744; published by: Al-Maktab Al-Islami; Beirut; third editon; 1413 Hegira; 1993

 

Hence, after rejecting the fault of seperation, there is chance left for rejecting the narration.

How are narrators in the opinion of Sunni scientists?

 

Jafar Ben Abi Al-Moghayere Qomi

 

All of the writers of Sehah Sete, except Mosalam, have narrated from him Bokhari has also narrated narrations from him in the book ' ' Al-Adab Al-Mofrad independently and in the book ' ' Sahih ' ' of Bokhari

 

2. Ahmad Ben Hanbel considers him a reliable person absolutely.

 

 سمعت أبي يقول جعفر بن أبي المغيرة القمي وهو جعفر المصور ثقة وهو جعفر بن دينار

 

Al-Shibani, Abu Abdullah Ahmad Ibn Hanbal (Died in 241 Hegira) Al-Elal and Marefat Al-Rejal v 3 p 102; hadith no 4393; researched by: Vasi Allah Ibn Muhammad Abbas; published by: Al-Maktab Al-Islami; Dar Al-Khani; Beirut; Al-Riyadh; First Edition; 1408 Hegira; 1988

 

Umar Ben Shahin has written about him

 

 

167 جعفر بن أبي المغيرة القمي ثقة قاله أحمد

Abu Hafs Umar Ibn Ahmad Ibn Shahin (Died in 385 Hegira) Tarikh Asma Al-Seghat v 1 p 55; researched by: Sobhi Al-Samerai; published by: Al-Dar Al-Salafie; Kuwait; First Edition; 1404 Hegira; 1984

 

 

3. Ibn Haban considers him a reliable person

 

7048 جعفر بن أبى المغيرة الخزاعي يروى عن سعيد بن جبير روى عنه مطرف بن طريف ويعقوب القمى

 

Al-Tamimi Al-Basti, Abu Hatam Muhammad Ibn Heban Ibn Ahmad (died in 354 Hegira) Al-Seghat; v 6 p 134 no 7048; researched by: Al-Sayyed Sharf Al-Din Ahmad; published by: Dar Al-Fekr; First Edition; 1395 Hegira; 1975

 

4. Zahabi says about him absolutely in the books ' ' Mozan Al-Etedal ' ' and ' ' the history of the Islam ' '

 

كان صدوقا

Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad Osman (died in 748 Hegira) History of Islam and Vafiat Al-Mashahir and Alam v 8 p 63; researched by: D. Umar Abd Al-Salam Tadmeri; published by: Dar Al-Ketab Al-Arabi; Beirut; First Edition; 1407 Hegira; 1987

 

Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad Osman (died in 748 Hegira) Mizan Al-Etedal Fi Naghd Al-Rejal v 2 p 148; researched by: Al-Sheikh Ali Muhammad Moavez and Al-Sheikh Adel Ahmad Abd Al-Mojud; published by: Dar Al-Kotob Al-Elmie; Beirut; First Edition; 1995

 

Only matter that Zahabi introduces about him as fault is lack of his ability in the narrations of Saeid Ben Jabir.

 

يروي عنه يعقوب القمي ومندل بن علي وجماعة وذكره ابن أبي حاتم وما نقل توثيقه بل سكت قال ابن مندة ليس هو بالقوي في سعيد بن جبير

 

Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad Osman (died in 748 Hegira) Mizan Al-Etedal Fi Naghd Al-Rejal v 2 p 148; researched by: Al-Sheikh Ali Muhammad Moavez and Al-Sheikh Adel Ahmad Abd Al-Mojud; published by: Dar Al-Kotob Al-Elmie; Beirut; First Edition; 1995

 

Unfortunately, he has not narrated this narration from Saeid Ben Jabir. Hence, there is no fault about this narration from Jafar Ben Moghayere.

 

 

5. The detailed opinion of Ibn Hajar about Jafar

 

165 بخ د ت س فق البخاري في الأدب المفرد وأبي داود والترمذي والنسائي وابن ماجة في التفسير جعفر بن أبي المغيرة الخزاعي القمي روى عن سعيد بن جبير وعكرمة وشهر بن حوشب وأبي الزناد وسعيد بن عبد الرحمن بن أبزى وغيرهم وعنه ابنه الخطاب وحسان بن علي العنزي ومطرف بن طريف ويعقوب بن عبد الله القمي الأشعري وعدة قال أبو الشيخ رأى بن الزبير ودخل مكة أيام بن عمر مع سعيد بن جبير قلت وقع حديثه في صحيح البخاري ضمنا حيث قال في التيمم وأمنا بن عباس وهو متيمم وهذا من رواية يحيى بن يحيى التميمي عن جرير عن أشعث عن جعفر عن سعيد بن جبير وقد أشرت إليه في ترجمة أشعث أيضا وذكره بن حبان في الثقات ونقل ونقل بن حبان في الثقات عن أحمد بن حنبل توثيقه وقال بن مندة ليس بالقوي في سعيد بن جبير وقال أبو نعيم الأصبهاني اسم أبي المغيرة دينار

 

Al-Asghalani Al-Shafei, Ahmad Ibn Ali Ibn Hajar Abolfazl (died in 852 Hegira) Tahzib Al-Tahzib v 2 p 92; no 165; published by: Dar Al-Fekr; Beirut; First Edition; 1404 Hegira; 1984

 

Hence, the purpose of Ibn Hajar from the word ' ' Yaham ' ' is not to weaken his narration and to consider his narration invalid. Therefore, Ibn Hajar has narrated the narrations of Jafar Qomi in the book ' ' Fath Al-Bari ' ' and he has not found any faults in it and even he has corrected it.  

 

 

The first witness:

 

وقد أخرجه الطبري من طريق جعفر بن أبي المغيرة عن سعيد بن جبير عن بن عباس قال كانت قريش تطوف بالبيت عراة يصفرون ويصفقون فأنزل الله تعالى قل من حرم زينة الله الآية وسنده صحيح

Al-Asghalani Al-Shafei, Ahmad Ibn Ali Ibn Hajar Abolfazl (died in 852 Hegira) Fath Al-Bari Sharh Sahih Al-Bokhari v 10 p 253; researched by: Moheb Al-Din Al-Khatib; published by: Dar Al-Marefat Beirut

 

 

The second witness:

 

ما أخرجه بن أبي حاتم والطبراني من طريق جعفر بن أبي المغيرة عن سعيد بن جبير عن بن عباس أتت قريش اليهود فقالوا أيما جاء به موسى قالوا العصا ويده الحديث إلى أن قال فقالوا للنبي صلى الله عليه وسلم اجعل لنا الصفا ذهبا فنزلت هذه الآية ورجاله ثقات الا الحماني فإنه تكلم فيه

 

Al-Asghalani Al-Shafei, Ahmad Ibn Ali Ibn Hajar Abolfazl`1` (died in 852 Hegira) Fath Al-Bari Sharh Sahih Al-Bokhari v 8 p 253; researched by: Moheb Al-Din Al-Khatib; published by: Dar Al-Marefat Beirut

 

 

6.Al-Bani has admired his narrations.

 

As it was mentioned, Al-Bani has considered the narration that Jafar Ben Abi Al-Moghayere is mentioned in is good.

 

Yaghub Ben Abdullah Ben Sad Ashari Qomi

 

Al-Bani says ' ' Ibn Hajar has said about him ' ' Sadugh Yahom ' '.

 

In this part, we will analyze the remark of the Sunni scinetits.

 

1. As Al-Bani has said, most of scientists have Tosikh him.

 

" و قال الذهبي في الآخر منهما: " صدوق ".و في الأول (يعقوب بن عبد الله): " عالم أهل ( قم ) قال النسائي و غيره: ليس به بأس.و قال الدارقطني: ليس بالقوي.قلت: خرج له البخاري تعليقا ".و أخرجه الضياء المقدسي في " المختارة " ( 59 / 212 / 1 ) من طريق أخرى عنه .

 

Zahabi has said about about Yaghub Ben Abdullah ' ' he is one of scientists of Qom. Nasaee and others have said about him ' ' there is no fault ' '. Bokhari has mentioned narrations from him in the book ' ' Talighat ' ' and Ziya Moghadesi has narrated narrations from him (he has promised to bring valid narrations in it and Al-Bani considers all of its narrations valid or good).

 

 

2. Yahya Ben Moein and Ahmad Ben Hanbel believe in his narrations. whenYahya Ben Moein was asked about Ibn Hamid, he answered

 

 قدم علينا بغداد فأخذنا منه كتاب يعقوب القمى ففرقنا الأوراق بيننا ومعنا أحمد بن حنبل فسمعناه ولم نر الا خيرا.

He came to us in Baghdad and we took the book of Yaghub Qomi from him and distributed all of papers among themselves and Ahmad Ben Hanbel was with us as well.  We saw and heard good features from him.

 

Ibn Abi Hatam Al-Razi Al-Tamimi, Abu Muhammad Abd Al-Rahman Ibn Abi Hatam Muhammad Ibn Adris (died in 327 Hegira) Al-Jarh Al-Tadil; v 7 p 232; published by: Dar Ehya Toras Al-Arabi; Beirut; First Edition; 1271 Hegira; 1952

 

3. Ibn Haban has mentioned him as Saghat

 

Al-Tamimi Al-Basti, Abu Hatam Muhammad Ibn Heban Ibn Ahmad (died in 354 Hegira) Al-Seghat; v 7 p 645 no 11880; researched by: Al-Sayyed Sharf Al-Din Ahmad; published by: Dar Al-Fekr; First Edition; 1395 Hegira; 1975

 

 

4. Ibn Hayan Andelsi narrated from Jarir that he calls him the believer of dynasty of Ferun.

 

86 خت 4 يعقوب بن عبد الله بن سعد الأشعري القمي يكنى بأبي الحسن روى عنه جرير بن عبد الحميد وعبد الرحمن بن مهدي وعامة من أدركه من أهل العراق وكان جرير إذا مر به يعقوب القمي يقول هذا مؤمن آل فرعون

Al-Ansari, Abdullah Ibn Muhammad Ibn Jafar Ibn Hayan Abu Muhammad (died in 369 Hegira) Tabaghat Al-Mohadethin Be Esbehan and Al-Varedin Alayha v 2 p 34; researched by: Abd Al-Ghafur Abd Al-Hagh Husain Al-Balushi; published by: Al-Resalat Institute; Beirut; Second Edition; 1412 Hegira; 1992

 

 

5. Abu Al-Ghasem Tabarani considers him a reliable person

 

وَقَال أبو القاسم الطبراني: كان ثقة.

 

Al-Mezi, Abu Al-Hojaj Yousef Ibn Al-Zaki Abd Al-Rahman (died in 742 Hegira) Tahzib Al-Kamal v 32 p 345; researched by: D. Bashar Avad Marouf; published by: Al-Resalat Institute; Beirut; First Edition; 1400 Hegira; 1980

 

 

The conclusion of the document analysis

 

The faults of Al-Bani include three parts:

 

1. Sending: according to the remark of Sunni scientists, it proved that the narration is not Morsel and it is Mosnad and even if it is Morsel, Al-Bani cannot find faults in it because he is Morsel Tabei that narrates from a companion and it is reason.                                                                                                              

 

2 and 3. The phrase of Ibn Hajar about Jafar Ben Abi Al-Moghayere and Yaghub Qomi is ' ' Sadugh Yahem ' '.                                                                       

 

 This fault does not weaken the narration according to the opinion of Ibn Hajar because Ibn Hajar has narrated narrations from Jafar Ben Abi Al-Moghayere and he has considered its document valid.                                                               

 

And even if it is supposed that the narration does not have validity, it will not be less than a good narration because Al-Bani has sometimes corrected the narrations of these narrators and he has sometimes paraised them. Hence, the Mosnad narration of Ahmad is valid according to the foundation of Ibn Hajar and it is valid or good according to the foundation of Al-Bani.                           

 


B. who is meant from this Abdullah?

 

The mentioned characteristics in narrations:

 

 

2. His name is Abdullah;

 

3. Kabash Ben Ghoreish (one of warriors of the Ghoreish Tribe). It is interesting that the first remark that Abdullah Ben Zobeir uttered was the word ' ' sword ' '.

 

  وقد روى الزبير بن بكار عن هشام بن عروة قال إن أول ما فصح به عبد الله بن الزبير وهو صغير السيف السيف

The first word that Abdullah Ben Zobeir uttered in his childhood was the word ' ' sword ' '.         

 

Ibn Kasir Al-Dameshghi, Abu Al-Feda Esmaeel Ibn Umar Al-Gharshi (Died in 774 Hegira) Al-Bedaya Vanahaya v 8 p 340; published by: Maktaba Al-Maaref; Beirut

 

4. He considers the respect of Mecca pure (he fights in Mecca. in addition, it will be said in the curse of Muhammad Hanife that he and his companions will make a lot of troubles for people in Mecca).  

 

5. They make his blood pure in Mecca and kill him.

 

6. Imam Hussein (peace be upon him) bade ' ' the announcement of government (against another ruler) causes to break respect in the holy shrine and it will be true about this narration.

 

7. Abdullah Ben Umar Ben Khatab and Abdullah Ben Umarv Ben Al-As recommend Abdullah Ben Zobeir not to riot in Mecca. 

 

8. Usman considers him surrounded between Abdullah Ben Zobeir and Abdullah Ben Umar.

 

Now we would like to deal with narrating the remark of Sayad Al-Shohada, Abdullah Ben Umar, Abdullah Ben Umarv Ben Al-As and Usman about Abdullah Ben Zobeir    

 

1. Imam Hussein (peace be upon him): the announcement of government in Mecca disrespects the holy shrine as Mesdagh Ghuchi riots in Mecca

 

قال أبو مخنف قال أبو جناب يحيى بن أبي حية عن عدي بن حرملة الأسدي عن عبدالله بن سليم والمذري بن المشمعل الأسديين قالا خرجنا حاجين من الكوفة حتى قدمنا مكة فدخلنا يوم التروية فإذا نحن بالحسين وعبدالله بن الزبير قائمين عند ارتفاع الضحى فيما بين الحجر والباب قالا فتقربنا منهما فسمعنا ابن الزبير وهو يقول للحسين إن شئت أن تقيم أقمت فوليت هذا الأمر فآزرناك وساعدناك ونصحنا لك وبايعناك فقال له الحسين إن أبي حدثني أن بها كبشا يستحل حرمتها فما أحب أن أكون أنا ذلك الكبش

Abdullah Ben Salim and Mozri Ben Mashal have said ' ' we went Hajj from Kufe and arrived Mecca on the day of Tervie. After the sun shined, I saw that   Hussein and Abdullah Ben Zobeir had stood between the stone and the door. I approached them and heard that Abdullah Ben Zobeir said to Imam Hussein (peace be upon him) ' ' if you want to stay Mecca and undertake caliphate, we will help and support you and we will swear allegiance with you.

 

Hussein said to him ' ' my father informed me that there would be a deer in Mecca that would disrespect Mecca ' '. I do not like to be that deer.

 

Al-Tabari, Abu Jafar Muhammad Ibn Jarir Ibn Yazid Ibn Kasir Ibn Ghaleb (died in 310 Hegira) v 3 p 295; published by: Dar Al-Kotob Al-Elmie; Beirut

 

 

                      

 2. Abdullah Ben Umarv Ben Al-As

 

عباس الترقفي حدثنا محمد بن كثير عن الأوزاعي عن يحيى عن أبي سلمة عن عبد الله بن عمرو سمعت رسول الله صلى الله عليه وسلم يقول يلحد بمكة رجل من قريش يقال له عبد الله عليه نصف عذاب العالم فوالله لا أكونه فتحول منها وسكن الطائف قلت محمد هو المصيصي لين واحتج به أبو داود والنسائي

أبو النضر حدثنا إسحاق بن سعيد أخبرنا سعيد بن عمرو قال أتى عبد الله بن عمرو عبد الله بن الزبير فقال إياك والإلحاد في حرم الله فأشهد لسمعت رسول الله صلى الله عليه وسلم يقول يحلها وتحل به رجل من قريش لو وزنت ذنوبه بذنوب الثقلين لوزنتها قال فانظر يا ابن عمرو لا تكونه

Abdullah Ben Umarv said I heard that the messenger of God (peace of Allah be upon him and his descendants) bade ' ' a man from Ghoresh calledAbdullah riots in Mecca. The half of torture of the world should be for him. I swear God that I will not be loke him. Therefore, he left Mecca nd went Taef. Abdullah Ben Umarv Ben Al-As came to Abdullah Ben Zobier and said ' ' be carefoul not to riot. In fact, I heard that the messenger of God (peace of Allah be upon him and his descendants) bade ' ' one people of Ghoreish broke the respect of Mecca and his blood became pure which if his sins are compared with the sin of Saghlin, they are equal.O ' Ibn Umar! Be careful that you do not be that person.

 

 

Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad Ibn Osman (Died in 748 Hegira) Siar Alam Al-Nobala v 3 p 376; researched by: Shoaib Al-Arnowt; Muhammad Naeem Al-Arghasusi; published by: Al-Resalat Institute; Beirut; ninth edition; 1413 Hegira

 

Muhammad Ben Ishagh  Faehi has written

وحدثنا محمد بن اسحاق السجستاني قال ثنا محمد بن كثير قال سمعت الأوزاعي يذكر عن يحيى يعني ابن أبي كثير عن أبي سلمة عن عبد الله بن عمرو رضي الله عنهما قال سمعت النبي صلى الله عليه وسلم يقول يلحد بمكة رجل من قريش يقال له عبدالله عليه نصف عذاب العالم قال فتحول منها إلى الطائف وقال لا أكونه

 

Abdullah Ben Umar came to Abdullah Ben Zobeir and said ' ' I heard that the messenger of God (peace of Allah be upon him and his descendants) bade ' ' a man from Ghoreish in Mecca that is called Abdullah will Elhad and the half torture of the whole world is for him. Then he went to Taef and said ' ' I do not want to be him ' '.

 

Al-Fakehi, Muhammad Ibn Eshagh Ibn Al-Abbas Abu Abdullah (Died in 275 Hegira) Akhbar Makat FI Ghadim Al-Dahr and Hadith v 2 p 268 no 1498; researched by: D. Abd Al-Malek Abduallah Dahish; published by: Dar Khezr; Beirut; Second Edition; 1414 Hegira

 

3. Abdullah Ben Umar Ben Al-Khatab

 

6200 حدثنا عبد اللَّهِ حدثني أبي ثنا محمد بن كُنَاسَةَ ثنا إِسْحَاقُ بن سَعِيدٍ عن أبيه قال أتى عبدُ اللَّهِ بن عُمَرَ عَبْدَ اللَّهِ بن الزُّبَيْرِ فقال يا بن الزُّبَيْرِ إِيَّاكَ وَالإِلْحَادَ في حَرَمِ اللَّهِ تَبَارَكَ وَتَعَالَى فإني سمعت رَسُولَ اللَّهِ صلى الله عليه وسلم يقول إنه سَيُلْحِدُ فيه رَجُلٌ من قُرَيْشٍ لو وُزِنَتْ ذُنُوبُهُ بِذُنُوبِ الثَّقَلَيْنِ لَرَجَحَتْ قال فَانْظُرْ لاَ تَكُونُهُ.

Abdullah Ben Umar came to Abdullah Ben Zobeir and said ' ' I heard that the messenger of God (peace of Allah be upon him and his descendants) bade ' ' a man from Ghoreish in Mecca that is called Abdullah will Elhad and the half torture of the whole world is for him. Then he went to Taef and said ' ' I do not want to be him ' '.

 

Al-Shibani, Abu Abdullah Ahmad Ibn Hanbal (died in 241 Hegira) Mosnad Ahmad Ibn Hanbal v 2 p 136; published by: Ghortobat Institute; Egypt

 

Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad Ibn Osman (Died in 748 Hegira) Siar Alam Al-Nobala v 3 p 376; researched by: Shoaib Al-Arnowt; Muhammad Naeem Al-Arghasusi; published by: Al-Resalat Institute; Beirut; ninth edition; 1413 Hegira

 

4. Usman Ben Afna says ' ' the purpose is Abdullah Ben Zobeir or Abdullah Ben Umar ' '

 

The narrated content in the book ' ' Mosnad Ahmad ' ' has been said in the book ' ' the history of Medina ' ' more completely

 

ح وأخبرنا أبو القاسم نصر بن أحمد وأبوالعشائر محمد بن الخليل بن فارس وأبويعلى حمزة بن علي قالوا أنا أبوالقاسم بن أبي العلاء قالوا أنا أبومحمد بن أبي نصر أنا إبراهيم بن محمد بن أحمد بن أبي ثابت نا أحمد بن بكير يعني البالسي نا إسماعيل بن أبان نا يعقوب يعني القمي عن جعفر بن أبي المغيرة عن ابن ابزى قال قال عبدالله بن الزبير حيث حوصر عثمان بن عفان ... اني سمعت رسول الله صلى الله عليه وسلم يقول يلحد بمكة كبش من قريش اسمه عبدالله عليه مثل اوزار الناس ولا اراك الا اياه أو عبدالله بن عمر

I see you (Abdullah Ben Zobeir) same Abdullah or Abdullah Ben Umar. 

 

 Ibn Asaker Al-Dameshghi Al-Shafei, Abi Al-Ghasem Ali Ibn Al-Hassan Ibn Hebe Allah Ibn Abdullah (died in 571 Hegira) History of Medina Damascus and Zekr Fazleha and Tasmie Min Halha Min Al-Amasel; v 28 p 219; researched by: Moheb Al-Din abi Saeed Umar Ibn Gharame Al-Amri; published by: Dar Al-Fekr; Beirut; 1995

 

Of course, the narration of Mosnad Ahmad demonstrates that Usman scared that he provided the background for riot with the help of Abdullah Ben Zobeir going Mecca.

 

 

 

 

The fourth remark:

Salman Farsi fired one of dynasties of Zobeir in Kabe (with valid document)

 

Kabe is one of the most holy houses for the Muslims. Many Muslims went to Mecca in order to visit and to accept the invitation of Hazrat Ibrahim ( peace be upon him). According to the Sunni narrations, this house was fired by Abdullah Ben Zobeir

 

Ibn Asaker Dameshghi has written in the book ' ' the history of Media and Damascus

 

أخبرنا أبومحمد عبدان بن زرين بن المقرئ نا نصر بن إبراهيم المقدسي أنا عبد الوهاب بن الحسين الغزال أنا الحسين بن محمد بن عبيد العسكري نا محمد بن عثمان بن أبي شيبة نا وكيع نا سفيان عن سلمة بن كهيل عن أبي صادق عن حنش الكناني عن عليم الكندي عن سلمان الفارسي قال ليحرقن هذا البيت على يدي رجل من آل الزبير

 

Salman Farsi said ' ' this house will be definitely fired by one of dynasties of Zobeir.

 

Ibn Asaker Al-Dameshghi Al-Shafei, Abi Al-Ghasem Ali Ibn Al-Hassan Ibn Hebe Allah Ibn Abdullah (died in 571 Hegira) History of Medina Damascus and Zekr Fazleha and Tasmie Min Halha Min Al-Amasel; v 28 p 221; researched by: Moheb Al-Din abi Saeed Umar Ibn Gharame Al-Amri; published by: Dar Al-Fekr; Beirut; 1995

 

The document is valid according to the Sunni foundations

 

1. Salman Farsi

 

He is one of companions he does not need Tosikh.

 

2. Uleim Al-Kandi

 

Ibn Haban has mentioned him in Saghat and he has interpreted him as Sheikh.

 

 

عليم شيخ يروى عن سلمان الفارسي روى عنه زاذان

Al-Tamimi Al-Basti, Abu Hatam Muhammad Ibn Heban Ibn Ahmad (died in 354 Hegira) Al-Seghat; v 5 p 286 no 4868; researched by: Al-Sayyed Sharf Al-Din Ahmad; published by: Dar Al-Fekr; First Edition; 1395 Hegira; 1975

 

 

 3. Hanash Al-Kanani

 

He is one of narrators of Abi Davud , Termezi, and Nasaee about the features of Ali.

 

Ajali has said about him

 

373 حنش بن المعتمر أبو المعتمر كوفى ثقة تابعي

Al-Ajli, Abi Al-Hassan Ahmad Ibn Abdullah Ibn Saleh (died in 261 Hegira) Marefat Al-Seghat Min Rejal Ahl Al-Elm and Al-Hadith and Min Al-Zoafa and Zekr Mazahebem and Akhbarehem; v 1 p 326 no 373; researched by: Abd Al-Alim Abd Al-Azim Al-Bastavi; published by: Maktabat Al-Dar; Medina; Saudi Arabia; First Edition; 1405 Hegira; 1985

 

Abu Davud considers him a reliable person

 

وَقَال أبو داود حنش بن المعتمر: ثقة.

 

Al-Mezi, Abu Al-Hojaj Yousef Ibn Al-Zaki Abd Al-Rahman (died in 742 Hegira) Tahzib Al-Kamal v 7 p 433; researched by: D. Bashar Avad Marouf; published by: Al-Resalat Institute; Beirut; First Edition; 1400 Hegira; 1980

 

 

4. Abu Sadegh (Mosalam Ben Yazid) Abdullah Ben Najed Alazedi

 

Ibn Hajar has said about him

 

س ق النسائي وابن ماجة أبو صادق الأزدي الكوفي ... قال يعقوب بن شيبة ثقة وذكره بن حبان في الثقات ... وأبو صادق مستقيم الحديث

Al-Asghalani Al-Shafei, Ahmad Ibn Ali Ibn Hajar Abolfazl (died in 852 Hegira) Tahzib Al-Tahzib v 12 p 143; no 605; published by: Dar Al-Fekr; Beirut; First Edition; 1404 Hegira; 1984

 

5. Salame Ben Kahil

 

He is one of narrators of Sehah Sete. Ibn Hjar has said about him

 

 

ع الستة سلمة بن كهيل بن حصين الحضرمي ... قال أبو طالب عن أحمد سلمة بن كهيل متقن للحديث ... وقال إسحاق بن منصور عن بن معين ثقة وقال العجلي كوفي تابعي ثقة ثبت في الحديث وكان فيه تشيع قليل وهو من ثقات الكوفيين وقال بن سعد كان ثقة كثير الحديث وقال أبو زرعة ثقة مأمون ذكي وقال أبو حاتم ثقة متقن وقال يعقوب بن شيبة ثقة ثبت على تشيعه وقال النسائي ثقة ثبت

 

Al-Asghalani Al-Shafei, Ahmad Ibn Ali Ibn Hajar Abolfazl (died in 852 Hegira) Tahzib Al-Tahzib v 4 p 137; no 269; published by: Dar Al-Fekr; Beirut; First Edition; 1404 Hegira; 1984

 

6. Sofyan Ben Saeid Suri

 

He does not need Tosikh. The Sunni scientists have said about him

 

وَقَال شعبة، وسفيان بن عُيَيْنَة، وأبو عاصم النبيل، ويحيى بن معين، وغير واحد من العلماء: سفيان أمير المؤمنين في الحديث.

Al-Mezi, Abu Al-Hojaj Yousef Ibn Al-Zaki Abd Al-Rahman (died in 742 Hegira) Tahzib Al-Kamal v 11 p 154; researched by: D. Bashar Avad Marouf; published by: Al-Resalat Institute; Beirut; First Edition; 1400 Hegira; 1980

 


7. Vakie Ben Al-Jarah Al-Ravasi

 

The Sunni scientists have confirmed him unanimously. Zahabi has said about him

 

284 ع وكيع بن الجراح بن مليح الامام الحافظ الثبت محدث العراق

Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad Ibn Osman (Died in 748 Hegira) Tazkrat Al-Hofaz  v 1 p 306 no 284; published by: Dar Al-Kotob Al-Elmie; Beirut; First Edition;

 

 

 

8. Muhammad Ben Usman Ben Abi Shibe

 

He has been confirmed according the foundations of the Sunni scientists. Zahabi has said about him

 

 محمد بن عثمان بن أبي شيبة الإمام الحافظ المسند أبو جعفر العبسي الكوفي ... وجمع وصنف وله تاريخ كبير ولم يرزق حظا بل نالوا منه وكان من أوعية العلم وقال صالح جزرة ثقة وقال ابن عدي لم أر له حديثا منكرا فأذكره

Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad Ibn Osman (Died in 748 Hegira) Siar Alam Al-Nobala v 14 p 21; researched by: Shoaib Al-Arnowt; Muhammad Naeem Al-Arghasusi; published by: Al-Resalat Institute; Beirut; ninth edition; 1413 Hegira

 

9. Al-Hussein Ben Muhammad Ben Ubeid Al-Asgari

 

He is reliable and honest according to the confession of Zahabi

 

24 العسكري الشيخ الصدوق المعمر أبو عبد الله الحسين بن محمد بن عبيد بن أحمد بن مخلد العسكري ثم البغدادي الدقاق

Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad Ibn Osman (Died in 748 Hegira) Siar Alam Al-Nobala v 16 p 317; researched by: Shoaib Al-Arnowt; Muhammad Naeem Al-Arghasusi; published by: Al-Resalat Institute; Beirut; ninth edition; 1413 Hegira

 

 

10. Al-Vahab Ben Al-Hussein Al-Ghazal

                                         

The Sunni scientists have Tosikh him

 

 

عبد الوهاب بن الحسين بن عمر بن برهان أبو الفرج الغزال ... وكان ثقة

Al-Baghdadi, Abu Bakr Ahmad Ibn Ali Ibn Sabet Al-Khatib (Died in 463 Hegira) History of Baghdad; v 11 p 34; no 5709; published by: Dar Al-Kotob Al-Elmie; Beirut

 

11. Nasr Ben Ibrahim Al-Moghadesi

 

 

The Sunni scientists have Tosikh him. Zahabi has said about him

 

72 الفقيه نصر الشيخ الإمام العلامة القدوة المحدث مفيد الشام شيخ الإسلام أبو الفتح نصر بن إبراهيم بن نصر بن إبراهيم بن داود النابلسي المقدسي الفقيه الشافعي صاحب التصانيف والأمالي .

 

Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad Ibn Osman (Died in 748 Hegira) Siar Alam Al-Nobala v 19 p 136; researched by: Shoaib Al-Arnowt; Muhammad Naeem Al-Arghasusi; published by: Al-Resalat Institute; Beirut; ninth edition; 1413 Hegira

 

12. Abu Muhammad Abdan Ben Zarin Ben Al-Margha

 

He is one of Sheikhs of Ibn ASaker. Ibn Asaker has said about him

 

4399 عبدان بن زرين بن محمد أبو محمد الأذربيجاني الدويني المقرىء الضرير قدم دمشق وهو شاب فسكنها وسمع بها الفقيه نصر بن إبراهيم وأبا البركات بن طاوس وأقرأ القرآن مدة ولقن جماعه وكان ثقة خيرا كتبت عنه

Ibn Asaker Al-Dameshghi Al-Shafei, Abi Al-Ghasem Ali Ibn Al-Hassan Ibn Hebe Allah Ibn Abdullah (died in 571 Hegira) History of Medina Damascus and Zekr Fazleha and Tasmie Min Halha Min Al-Amasel; v 37 p 354 no 4399; researched by: Moheb Al-Din abi Saeed Umar Ibn Gharame Al-Amri; published by: Dar Al-Fekr; Beirut; 1995

 

 

 

The fifth remark: Hazrat Ali (peace be upon him) considers him Ibn Sue (with valid document);

 

One of points that there is about Abdullah Ben Zobeir in the Sunni Ben Zobeir is that Amir Momenan (peace be upon him) Ibn Su.

 

Tabari has narrated this narration with valid document with valid document that the prophet has bade

 

ما حدثنيه أحمد بن زهير قال حدثنا أبي أبو خيثمة قال حدثنا وهب بن جرير بن حازم قال سمعت أبي قال سمعت يونس بن يزيد الأيلي عن الزهري في قصة ذكرها من خبر علي وطلحة والزبير وعائشة في مسيرهم الذي نحن في ذكره في هذا الموضع قال ... لما وقف علي وأصحاب الجمل؛ خرج علي على فرسه فدعا الزبير فتواقفا فقال له علي: ما جاء بك ؟ قال: جاء بي أني لا أراك لهذا الأمر أهلاً ولا أولى به منا. فقال علي: لست أهلاً لها بعد عثمان ؟ قد كنا نعدك من بني عبد المطلب حتى نشأ ابنك ابن السوء ففرق بيننا وبينك ...

 

 When Ali and the companions of Jamal stood, Ali rode the horse and called. Zobeir. When both of them came to each other, Ali said to him ' ' what has made you come here? ' ' He answered ' ' I have come here because I do not find you suitable for this affair and I do not consider you from guardians for caliphate.

 

Imam Ali said ' ' amn 't I qualified for caliphate after the death of Usman? We considered you from the dynasty of Abd Al-Motaleb until your son, your inappropriate son, grew up and separated between us ' '.

 

 Al-Tabari, Abu Jafar Muhammad Ibn Jarir Ibn Yazid Ibn Kasir Ibn Ghaleb (died in 310 Hegira) History of Tabari v 3 p 41; published by: Dar Al-Ktob Al-Elmie; Beirut

 

Al-Balazeri, Ahmad Ibn Yahya Ibn Jaber (died in 279 Hegira) Ansab Al-Ashraf v 1 p 314; according to the software of Jamat Al-Kabir; 

 

Ibn Al-Asir Al-Jazari, Ez Al-Din Ibn Al-Asir Abi Al-Hassan Ali Ibn Muhammad (died in 630 Hegira) Al-Kamel Fi Al-Tarikh v 3 p 128; researched by: Abdullah Al-Ghazi; published by: Dar Al-Kotob Al-Elmie; Beirut; Second Edition; 1415 Hegira

 

Of course, it has been said like this content in Nahj Al-Balaghe that Amir Momenan (peace be upon him)

 

453-وَ قَالَ ( عليه‏السلام ) مَا زَالَ الزُّبَيْرُ رَجُلًا مِنَّا أَهْلَ الْبَيْتِ حَتَّى نَشَأَ ابْنُهُ الْمَشْئُومُ عَبْدُ اللَّه‏.

   Zobeir was a man that supported us until his malicious son, Abdullah grew up.

 

 Amir Al-Momenan (peace be upon him), Nahj Al-Balaghe Kalamat Ghesar no 453; Edited by: Sobhi Saleh

 

 

The narration is valid according to the foundations of the Sunni scientists

 

 

1. Muhammad Ben Mosalam Ben Ubeidullah Ben Abdullah Ben Shahab Zehri

 

Ibn Hajar has said about him

 

6296 محمد بن مسلم بن عبيد الله بن عبد الله بن شهاب بن عبد الله بن الحارث بن زهرة بن كلاب القرشي الزهري أبو بكر الفقيه الحافظ متفق على جلالته وإتقانه وهو من رؤوس الطبقة الرابعة مات سنة خمس وعشرين وقيل قبل ذلك بسنة أو سنتين ع

He is a Hafez jurisprudent and all agree unanimously that over his greatness and carefulness.

 

Al-Asghalani Al-Shafei, Ahmad Ibn Ali Ibn Hajar Abolfazl (died in 852 Hegira) Tahzib Al-Tahzib v 1 p 506; no 269; researched by:Muhammad Avame ; published by: Dar Al-Fekr; Beirut; First Edition; 1406 Hegira; 1986

                                                                                 

2. Yunes Ben Yazid Ala Yeli

 

His narrations are available from Zehri in Bokhari and Mosalam.

 

Zahabi has said about him

 

يونس بن يزيد الأيلى صاحب الزهرى وأوثق أصحابه

He is the companion of Zehri and his most reliable person.

Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad Ibn Osman (died in 748 Hegira) Al-Ebr Fi Khabar Min Ghabr v 1 p 218; researched by: D. Salah Al-Din Al-Monajed; published by: Matbat Hokumat Al-Kuwait; Second Edition; 1984

 

3. Jarir Ben Hazem

He is one of narrators of Bokhari and Mosalam. Zahabi has said about him

جرير بن حازم ع ابن زيد بن عبد الله بن شجاع الإمام الحافظ الثقة المعمر

Reliable Hafez Imam has lived over a hundred years.

 

Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad Ibn Osman (Died in 748 Hegira) Siar Alam Al-Nobala v 7 p 98; researched by: Shoaib Al-Arnowt; Muhammad Naeem Al-Arghasusi; published by: Al-Resalat Institute; Beirut; ninth edition; 1413 Hegira

 

 

4. Vahab Ben Jarir Ben Hazem

 

Ibn Hajar has said about him

 

7472 وهب بن جرير بن حازم بن زيد أبو عبد الله الأزدي البصري ثقة من التاسعة مات سنة ست ومائتين ع

Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad Ibn Osman (Died in 748 Hegira) Siar Alam Al-Nobala v 7 p 98; researched by: Shoaib Al-Arnowt; Muhammad Naeem Al-Arghasusi; published by: Al-Resalat Institute; Beirut; ninth edition; 1413 Hegira

 

 

 

5. Abu Khaseyme Zagir Zahir Ben Harb Ben Reshad

 

Ibn Hajar has said about him

 

 2042 زهير بن حرب بن شداد أبو خثيمة النسائي نزيل بغداد ثقة ثبت روى عنه مسلم أكثر من ألف حديث من العاشرة مات سنة أربع وثلاثين وهو بن أربع وسبعين خ م د س ق

He is reliable and Mosalam has narrated over a thousand narrations from him.

 

Al-Asghalani Al-Shafei, Ahmad Ibn Ali Ibn Hajar Abolfazl (died in 852 Hegira) Tahzib Al-Tahzib v 1 p 217; ; researched by: Muhammad Avame ; published by: Dar Al-Fekr; Beirut; First Edition; 1406 Hegira; 1986

 

 

6. Ahmad Ben Zahir

 

 Zahabi has said about him

 

 

619 أحمد بن أبي خيثمة زهير بن حرب الحافظ الحجة ... قال الدارقطني ثقة مأمون وقال الخطيب ثقة عالم متقن حافظ بصير بأيام الناس راوية للادب

Ahmad Ben Abi Heisame Zahir was Hafez and Hojat…Dar Ghotbi has said ' ' he was a reliable person. Khatib Baghdadi has said ' ' he is a reliable person, a scientist, Hafez, an informed person of the history and the narrator of the courtesy …

 

Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad Ibn Osman (died in 748 Hegira) Tazkarat Al-Hofaz v 2 p 596 no 619; published by: Dar Al-Kotob Al-Elmie; Beirut; First Edition

 

7. Ibn Jarir Tabari

 

He is the writer of the book and the main narrator of this narration. Zahabi has said about him

 

 

محمد بن جرير بن يزيد بن كثير الامام العلم الفرد الحافظ أبو جعفر الطبري أحد الأعلام وصاحب التصانيف

Muhammad Ben Jarir was Imam, a famous and single person, Hafez and one of well-known people and the writer of the book. 

 

Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad Ibn Osman (died in 748 Hegira) Tazkarat Al-Hofaz v 2 p 710  no 728; published by: Dar Al-Kotob Al-Elmie; Beirut; First Edition

 

Hence, the document of this narration is valid.

 

The sixth remark:

 

One of hardest events that happened in the history of the life of Imam Ali (peace be upon him) was the Jamal War. The war changed the caliphate of Imam Ali from natural path and instead, he deals with removing the problems of the society, modifying the opinions of people, removing the past innovations and removing riot.

 

If this war had not happened, Movie would not have definitely provided the backgrounds of his kingdom in Sham and would not have been able to fight with and if the Sefin War had not happened, Khavarej would not have come to fight with Amir Momenan (peace be upon him). Moreover, Ibn Moljam did not have any excuses to martyr Imam Ali (peace be upon him) any longer more.

 

One of persons that caused the Jamal War was Zobeir Ben Avam. He refused to fight with Imam Ali (peace be upon him) after he had a talk with Amir Momenan (peace be upon him) before the start of the war. However, Abdullah Ben Zobeir , his son, deceived his father and made him take part in the war.

 

Abdullah Ben Zobeir convinced even Aeshe, that had refused to take part in the war from midway, to continue his path.

 

When Zobeir and Aeshe left this war, no one came to fight with Hazrat Ali (peace be upon him) because Aeshe and Zobeir were two main factors of fighting against Imam Ali (peace be upon him) and a lot of killed persons were not imposed on the Muslims. Furthermore, the chance of creating Medina Fazele created for Amir Momenan (peace be upon him).

 

In other words, Abdullah Ben Zobeir shouldered the responsibility of the start of the Jamal War and the attendance of his father and Aeshe.  This matter can be considered as interpretation for the narration of the messenger of God (peace of Allah be upon him and his descendants).

 

  «لو وزنت ذنوبه بذنوب الثقلين لرجحت».          

                                                     

 

It will be said in the twelfth remark that Moavie said to Abdullah Ben Zobeir ' ' you fight with Ali due to his animosity with Ali not defend Usman.

 

The first narration

This narration was narrated in the previous number; Tabari has narrated

 

  

خرج علي على فرسه فدعا الزبير فتواقفا فقال له علي: ما جاء بك ؟ قال: جاء بي أني لا أراك لهذا الأمر أهلاً ولا أولى به منا. فقال علي: لست أهلاً لها بعد عثمان ؟ قد كنا نعدك من بني عبد المطلب حتى نشأ ابنك ابن السوء ففرق بيننا وبينك، وعظم عليه أشياء وذكر أن النبي صلى الله عليه وسلم مر عليهما فقال لعلي: ما يقول ابن عمتك ؟ ليقاتلنك وهو لك ظالم.

فانصرف عنه الزبير وقال: فإني لا أقاتلك. ورجع إلى ابنه عبد الله بن الزبير فقال: مالي في هذه الحرب بصيرة، فقال: لا ولكنك جبنت عن لقاء علي حين رأيت راياته فعرفت أن تحتها الموت، قال: فاني قد حلفت أن لا أقاتله قال: فكفر عن يمينك بعتق غلامك سرجس. فأعتقه وقام في الصف معهم

 

 When Ali and the companions of Jamal stood, Ali rode the horse and called. Zobeir. When both of them came to each other, Ali said to him ' ' what has made you come here? ' ' He answered ' ' I have come here because I do not find you suitable for this affair and I do not consider you from guardians for caliphate.

 

Imam Ali said ' ' amn 't I qualified for caliphate after the death of Usman? We considered you from the dynasty of Abd Al-Motaleb until your son, your inappropriate son, grew up and separated between us ' '.

 

Then he magnified some affairs for him (he admonished the greatness of some sins). Then he reminded him that one day, the messenger of God (peace of Allah be upon him and his descendants) was passing by them and bade to Ali ' ' what is your cousin saying? One day, he was fighting with you whereas he was tyrant.      your

 

Zobeir came back and said ' ' I do not fight with you. Then he went to his son, Abdullah Ben Zobeir, and said ' ' I have no religious reason for this war.             

 

His son said ' ' you saw the flags of Ali and sacred to fight with him and you knew that these flags were representative death.                                                    

 

Zobeir said ' ' I have sworn that I do not fight with Ali. His son said ' ' expiate and free your servant, Sarjes ' '.                                                                                          

 

He did it and stood against them.

 

Al-Tabari, Abu Jafar Muhammad Ibn Jarir Ibn Yazid Ibn Kasir Ibn Ghaleb (died in 310 Hegira) History of Tabari v 3 p 41; published by: Dar Al-Kotob Al-Elmie; Beirut

 

Al-Balazeri, Ahmad Ibn Yahya Ibn Jaber (died in 279 Hegira) Ansab Al-Ashraf v 1 p 314; according to the software of Jamat Al-Kabir

 

Ibn Al-Asir Al-Jazari, Ez Al-Din Ibn Al-Asir Abi Al-Hassan Ali Ibn Muhammad (died in 630 Hegira) Al-Kamel Fi Al-Tarikh v 3 p 128; researched by: Abdullah Al-Ghazi; published by: Dar Al-Kotob Al-Elmie; Beirut; Second Edition; 1415 Hegira

                                                                              

We already proved that the document of this narration is valid according to the foundations of the Sunni scientists.

 

The second narration

 

Ibn Arabi, one of famous scientists of the fourth century, has said in the book ' ' Majam ' ' with valid document in the Sunni scientists

 

نا أبو رفاعة، نا إبراهيم بن سعيد الجوهري، نا إبراهيم بن مهدي، عن عيسى بن يونس، عن إسماعيل، عن قيس قال: قال علي: ما زال الزبير منا أهل البيت حتى نشأ ابنه عبد الله فغلبه.

Ali said ' ' Zobeir was from Ahle Beit until his child, Abdullah, grew up and dominated on him.

 

Al-Basri Al-Sufi, Abu Saeed Ahmad Ibn Muhammad Ibn Ziad Ibn Bashr Ibn Derham; (died in 340 Hegira) Mojam Ibn Al-Arabi; v 4 p 431; According to the software of Jamat Al-Kabir

 

Document analysis of the narration

 

 

1. Abu Rafae, Abdullah Ben Muhammad

 

عبد الله بن محمد بن عمر بن حبيب أبو رفاعة العدوى البصري ... وكان ثقة .

Abdullah Ben Muhammad was a reliable person. 

 

Al-Baghdadi, Abubakr Ahmad Ibn Ali Ibn Sabet Al-Khatib (died in 463 Hegira) History of Baghdad; v 10 p 83; no 5197; published by: Dar Al-Kotob Al-Elmie; Beirut

 

2. Ibrahim Ben Saeid Al-Johari

 

 Ibn Hajar has said about him

 

إبراهيم بن سعيد الجوهري أبو إسحاق الطبري نزيل بغداد ثقة حافظ تكلم فيه بلا حجة من العاشرة مات في حدود الخمسين م 4

Ibrahim Ben Saeid Johari lived in Baghdad and he was a reliable person and Hafez. Some have said some remarks about him without any reasons.

 Al-Asghalani Al-Shafei, Ahmad Ibn Ali Ibn Hajar Abolfazl (died in 852 Hegira) Tahzib Al-Tahzib v 1 p 89 no 179 ; researched by: Muhammad Avame ; published by: Dar Al-Fekr; Beirut; First Edition; 1406 Hegira; 1986

 

3. Ibrahim Ben Mahdi Al-Mosisi

 

Ibn Hajar has written about his biography 

 

256 إبراهيم بن مهدي المصيصي بغدادي الأصل مقبول من العاشرة مات سنة أربع وقيل خمس وعشرين د

Ibrahim Ben Mahdi was acceptable.

Al-Asghalani Al-Shafei, Ahmad Ibn Ali Ibn Hajar Abolfazl (died in 852 Hegira) Tahzib Al-Tahzib v 1 p 94; ; researched by: Muhammad Avame ; published by: Dar Al-Fekr; Beirut; First Edition; 1406 Hegira; 1986

 

 

4. Isa Ben Yunes

Zahabi has said about him

عيسى بن يونس بن أبي إسحاق أحد الأعلام في الحفظ والعبادة عن أبيه وهشام بن عروة والأعمش وعنه حماد بن سلمة مع تقدمه وابن المديني وإسحاق وابن عرفة وأمم كان يحج سنة ويغزو سنة مات 187 ع .

Isa Ben Yunes was one of famous persons in the memorization of Quran and worship.

 

Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad Ibn Osman (died in 748 Hegira) Al-Kashef Fi Marefat Min Lah Revayat Fi Al-Kotob Al-Sette;  v 2 p 114 no 4409; researched by: Muhammad Avame; published by: Dar Al-Gheble Al-Islami; Olov Institute; Jeda; First Edition; 1413 Hegira; 1992

 

5. Ismaeil Ben Abi Khaled

 

Ibn Hajar has said

 

إسماعيل بن أبي خالد الأحمسي مولاهم البجلي ثقة ثبت من الرابعة مات سنة ست وأربعين ع .

Ismaeil was Ben Abi Khaled was a reliable person.

 

Al-Asghalani Al-Shafei, Ahmad Ibn Ali Ibn Hajar Abolfazl (died in 852 Hegira) Tahzib Al-Tahzib v 1 p 107 no 438 ; researched by: Muhammad Avame ; published by: Dar Al-Fekr; Beirut; First Edition; 1406 Hegira; 1986

 

6. Ghis Ben Abi Hatem

 

قيس بن أبي حازم البجلي أبو عبد الله الكوفي ثقة من الثانية مخضرم ويقال له رؤية وهو الذي يقال إنه اجتمع له أن يروي عن العشرة مات بعد التسعين أو قبلها وقد جاز المائة وتغير ع

Gheis Ben Abi Hazem was a reliable person and Makhzaram (a person that has understood Islam and darkness). It was said that he had met the prophet and had narrated narrations from Ashare ' ' Ashare Mobashere ' '. 

 

Al-Asghalani Al-Shafei, Ahmad Ibn Ali Ibn Hajar Abolfazl (died in 852 Hegira) Tahzib Al-Tahzib v 1 p 456 no 5566; researched by: Muhammad Avame; published by: Dar Al-Fekr; Beirut; First Edition; 1406 Hegira; 1986

 

 

 

7. Ibn Al-Erabi

 

Zahabi has said in order to praise him

 

 

أحمد بن محمد بن زياد بن بشر بن درهم الإمام المحدث القدوة الصدوق الحافظ شيخ الإسلام أبو سعيد بن الأعرابي البصري الصوفي نزيل مكة وشيخ الحرم.

Ahmad Ben Muhammad was a leader, Mohades, a conductor, an honest person, Hafez and the Sheikh of the Islam and he lived in Mecca and was the sheikh (the prayer pioneer).

Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad Ibn Osman (Died in 748 Hegira) Siar Alam Al-Nobala v 15 p 407; researched by: Shoaib Al-Arnowt; Muhammad Naeem Al-Arghasusi; published by: Al-Resalat Institute; Beirut; ninth edition; 1413 Hegira

 

Other narrations

 

Ibn Asir has narrated this narration

 

 

وشهد الجمل مع أبيه الزبير مقاتلاً لعلي، فكان علي يقول: ما زال الزبير منا أهلَ البيت حتى نشأ له عبد الله.

Abdullah Jamal along with his father became ready for fighting with Ali. Imam Ali (peace be upon him) said ' ' Zobeir was from Ahle Beit until his son, Abdullah, grew up. 

 

Ibn Al-Asir Al-Jazari, Ez Al-Din Ibn Al-Asir Abi Al-Hassan Ali Ibn Muhammad (died in 630 Hegira) Osd Al-Ghabe Fi Marefat Al-Sahabe v 3 p 246; researched by: Adel Ahmad Al-Refaee; published by: Dar Al-Ehya Al-Toras Al-Arabi; Beirut; Lebanon; 1417 Hegira; 1996

 

Similarly, this statement has been said in the following addresses

 

Al-Dinvari, Abu Muhammad Abdullah Ibn Moslem Ibn Ghotaybe (died in 27 Hegira) Al-Imamat Al-Siasat v 1 p 14-15; researched by: Khalil Al-Mansur; published by: Dar Al-Kotob Al-Elmie; Beirut; 1418 Hegira; 1997

 

Al-Andolesi, Ahmad Ibn Muhammad Ibn Abd Rabe (died in 328 Hegira) Al-Aghd Al-Farid v 4 p 294; published by: Dar Ehya Toras Al-Arabi; Beirut; Lebanon; third edition; 1420 Hegira; 1999

 

Ibn Abd Al-Bar Al-Namri Al-Ghortobi Al-Maleki, Abu Umar Yousef Ibn Abdullah Ibn Abd Al-Bar (died in 463 Hegira) Al-Estiab Fi Marefat Al-Ashab v 3 p 906; researched by: Ali Muhammad Al-Bajavi; published by: Dar Al-Jeil; Beirut; First Edition; 1412 Hegira;

 

Ibn Asaker Al-Dameshghi Al-Shafei, Abi Al-Ghasem Ali Ibn Al-Hassan Ibn Hebe Allah Ibn Abdullah (died in 571 Hegira) History of Medina Damascus and Zekr Fazleha and Tasmie Min Halha Min Al-Amasel; v 18 p 404 ; researched by: Moheb Al-Din abi Saeed Umar Ibn Gharame Al-Amri; published by: Dar Al-Fekr; Beirut; 1995

 

Ibn Abi Al-Hadid Al-Madaeni Al-Motazeli, Abu Hamed Ez Al-Din Ibn Hebe Allah Ibn Muhammad Ibn Muhammad (died in 655 Hegira) Sharh Nahj Al-Balaghe v 20 p 49; researched by: Muhammad Abd Al-Karim Al-Namri; published by: Dar Al-Kotob Al-Elmie; Beirut; Lebanon; First Edition; 1418 Hegira; 1998

 

Al-Safdi, Salah Al-Din Khalil Ibn Abeyk (died in 764 Hegira) Al-Vafi Be-al-Vafiat v 17 p 93; researched by: Ahmad Al-Arnowt and Turky Mostafa; published by: Dar Ehya Toras Beirut; 1420 Hegira; 2000

 

The seventh remark:

Abdullah Ben Zobeir was the main factor of the attendance of Aeshe in the Jamal War (with valid document)

 

It was proved that Abdullah Ben Zobeir was the main factor of disagreement of Zobeir with Hazrat Ali (peace be upon him). At the present, we will prove this point that he was the main factor of the attendance of Aeshe in the Jamal War and if he had not been, Aeshe would not have come to the Jamal War             

 

  The first narration with valid document

 

وروى إسماعيل بن علية عن ابى سفيان بن العلاء عن ابن أبى عتيق قال قالت عائشة إذا مر ابن عمر فارونيه فلما مر ابن عمر قالوا هذا ابن عمر فقالت يا أبا عبد الرحمن ما منعك أن تنهانى عن مسيرى قال رأيت رجلا قد غلب عليك وظننت أنك لا تخالفينه يعنى ابن الزبير قالت أما إنك لو نهيتنى ما خرجت.

Aeshe said ' ' if Ibn Umar comes, inform me ' '.when Ibn Umar passed, they said ' ' this is Ibn Umar ' '.

 

Aeshe said ' ' O ' Abd Al-Rahman! What made you prevent me from going to war? He answered ' ' I saw a man that had dominated on you and I thought you would not disagree with him! In other words, he was Abdullah Ben Zobeir.

Aeshe said ' ' you need to know that if you had prevented me, I would not have gone to the war ' '.

 

Ibn Abd Al-Bar Al-Namri Al-Ghortobi Al-Maleki, Abu Umar Yousef Ibn Abdullah Ibn Abd Al-Bar (died in 463 Hegira) Al-Estiab Fi Marefat Al-Ashab v 3 p 910; researched by: Ali Muhammad Al-Bajavi; published by: Dar Al-Jeil; Beirut; First Edition; 1412 Hegira

 

Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad Ibn Osman (Died in 748 Hegira) Siar Alam Al-Nobala v 2 p 193; researched by: Shoaib Al-Arnowt; Muhammad Naeem Al-Arghasusi; published by: Al-Resalat Institute; Beirut; ninth edition; 1413 Hegira

 

Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad Osman (died in 748 Hegira) History of Islam and Vafiat Al-Mashahir and Alam v 4 p 246; researched by: D. Umar Abd Al-Salam Tadmeri; published by: Dar Al-Ketab Al-Arabi; Beirut; First Edition; 1407 Hegira; 1987

 

Correcting the document of the first narration

 

Al-Bani has narrated this narration in number 474

 

  «أيتكن تنبح عليها كلاب الحوأب»

 

and he reasons to it.

 

Al-Abani, Muhammad Naser (died in 1420 Hegira) Al-Selselat Al-Sahihe Al-Mojadalat Al-Kamelat no 474

 

The second narration with valid document

 

20753 أخبرنا عبد الرزاق عن معمر عن بن طاووس عن أبيه أن النبي صلى الله عليه وسلم قال لنسائه أيتكن تنبحها كلاب ماء كذا وكذا يعني الحوأب فلما خرجت عائشة إلى البصرة نبحتها الكلاب فقالت ما اسم هذا الماء فأخبروها فقالت ردوني فأبى عليها بن الزبير

The prophet (peace of Allah be upon him and his descendants) bade to his wives ' ' who among you will the dogs of Havab bark? ' '

When Aeshe went to Basre, the dogs barked at her. She ashked ' ' what is the name of this river? ' ' they informed her about it. She said ' ' have me come back ' '. But Ibn Zobeir prevented her from coming back.  

 

Al-Sanani, Abubakr Abd Al-Razagh Ibn Hemam (died in 211 Hegira) Al-Mosanaf v 11 p 365; researched by: Habib Al-Rahman Al-Ozma; published by: Al-Maktab Al-Islami; Beirut; Second Edition; 1403 Hegira

 

 

Correcting the document of the second narration

 

1. Tavus Ben Kisan Yamani

 

79 ع طاوس بن كيسان ... وكان رأسا في العلم والعمل قال عمرو بن دينار ما رأيت أحدا مثل طاوس

Tavus was the source of science and action. Umarv Ben Dinar has said ' ' I never saw someone like Tavus.

 

 Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad Ibn Osman (died in 748 Hegira) Tazkarat Al-Hofaz v 1 p 90; published by: Dar Al-Kotob Al-Elmie; Beirut; First Edition

 

 

2. Abdullah Ben Tavus Ben Kisan

 

Zahabi has said about him

 

عبد الله بن طاوس بن كيسان أبو محمد اليماني... قلت: وثقوه.

Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad Osman (died in 748 Hegira) History of Islam and Vafiat Al-Mashahir and Alam v 8 p 463; researched by: D. Umar Abd Al-Salam Tadmeri; published by: Dar Al-Ketab Al-Arabi; Beirut; First Edition; 1407 Hegira; 1987

 

 

3. Moamer Ben Rashed Azdi

 

 Zahabi has said about him

 

184 ع معمر بن راشد الامام الحجة ... قال أحمد ليس تضم معمرا إلى أحد الا وجدته فوقه

Imam Hojat …Ahmad (Ben Hanbel) has said ' ' Moamer is better than anyone else

 

 Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad Ibn Osman (died in 748 Hegira) Tazkarat Al-Hofaz v 1 p 190 no 184; published by: Dar Al-Kotob Al-Elmie; Beirut; First Edition

 

                                                                            

4. Abd Al-Razagh Sanaei, the author of the book

 

Zahabi has said about him

 

 

357 ع عبد الرزاق بن همام بن نافع الحافظ الكبير .... قلت وثقه غير واحد

Great Hafez …several persons have Tosikh him. 

 

Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad Ibn Osman (died in 748 Hegira) Tazkarat Al-Hofaz v 1 p 364; published by: Dar Al-Kotob Al-Elmie; Beirut; First Edition

 

The third and fourth narrations

 

وسمعت عائشة في طريقها نباح كلاب فقالت: ما يقال لهذا الماء الذي نحن به ؟ قالوا: الحوأب. فقالت: إنا لله وإنا إليه راجعون ردوني ردوني فإني سمعت رسول الله صلى الله عليه وسلم يقول وعنده نساؤه: أيتكن ينبحها كلاب الحوأب وعزمت على الرجوع فأتاها عبد الله بن الزبير فقال: كذب من زعم أن هذا الماء الحوأب، وجاء بخمسين من بني عامر فشهدوا وحلفوا على صدق عبد الله.

 

Aeshe heard dogs barking and said ' ' what is the name of river we are around? ' ' they said ' ' Havab ' '

 

  have me come back because I heard that the  انا لله و انا اليه راجعون!  She said 

 

Messenger of God (peace of Allah be upon him and his descendants) bade while other womwn were beside the prophet ' ' who among you will the dogs of Havab bark at and you decide to coe back? ' '

 

However, Abdullah Ben Zobeir came to him and said ' ' whoever has thought that here is Havab had told alie. He brought fifty persons that attested and swore that Abdullah Ben Zobeir had told the truth.

 

Al-Balazeri, Ahmad Ibn Yahya Ibn Jaber (died in 279 Hegira) Ansab Al-Ashraf v 1 p 305; according to the software of Jamat Al-Kabir

 

 

حتى طرقنا الحوأب وهو ماء فنبحتنا كلابه فقالوا أي ماء هذا فقلت هذا ماء الحوأب فصرخت عائشة بأعلي صوتها ثم ضربت عضد بعيرها فأناخته وقالت إنا لله وإنا إليه راجعون إني لهية سمعت رسول الله يقول وعنده نساؤه ليت شعري أيتكن تنبحها كلاب الحوأب ثم ضربت عضد بعيرها فأناخته وقالت ردوني أنا والله صاحبة ماء الحوأب فأناخوا حولها يوما وليلة فقال لها عبد الله بن الزبير إنه كذب ولم يزل بها وهي تتمنع فقال لها النجاء النجاء فقد أدرككم علي بن أبي طالب

 

We arrived Havab, some dogs started barking. Some asked ' ' what is the name of this river? ' 'I said ' ' its name is Havab ' '.

 

Aeshe screamed loudly and then she hit to the calf of the camel and made him lie down and said ' ' I am the same woman. I heard that the messenger of God (peace of Allah be upon him and his descendants) bade while his wives were there ' ' I wish I knew who among you the dogs will bark at? ' '

 

Then she prepared his camel to ride and said ' ' have me come back. I swear God that I am the same person that will go beside the river of Havab ' '.

 

Hence, they got together around her for a day. Abdullah Ben Zobeir said to Aeshe ' ' he is a liar ' '. He regularly said such remarks, but Aeshe did not accoet them until Abdullah Ben Zobeir said ' ' save your life. Ali came ' '.

 

Ibn Al-Asir Al-Jazari, Ez Al-Din Ibn Al-Asir Abi Al-Hassan Ali Ibn Muhammad (died in 630 Hegira) AL-Kamel Fi Al-Tarikh v 3 p 103; researched by: Abdullah Al-Ghazi; published by: Dar Al-Kotob Al-Elmie; Beirut; Second Edition; 1415 Hegira

 

Al-Tabari, Abu Jafar Muhammad Ibn Jarir Ibn Kasir Ibn Ghaleb (Died in 310 Hegira) History of Tabari; v 3 p 11; published by: Dar Al-Kotob Al-Elmie; Beirut

 

The eighth remark:

the first person that attested as a lie

 

This narration has been said in Mosnad Ahmad, Sonan Termezi and Sonan Ibn Maje that the messenger of God (peace of Allah be upon him and his descendants) bade ' ' false attestation equals with polytheism toward God ' '.

 

18073 حدثنا عبد اللَّهِ حدثني أبي ثنا مَرْوَانُ الفزاري ثنا سُفْيَانُ بن زِيَادٍ عن فَاتِكِ بن فَضَالَةَ عن ايمن بن خُرَيْمٍ قال قام رسول اللَّهِ صلى الله عليه وسلم خَطِيباً فقال يا أَيُّهَا الناس عَدَلَتْ شَهَادَةُ الزُّورِ اشراكا بِاللَّهِ ثَلاَثاً ثُمَّ قال اجْتَنِبُوا الرِّجْسَ مِنَ الأَوْثَانِ وَاجْتَنِبُوا قَوْلَ الزُّورِ

The messenger of God (peace of Allah be upon him and his descendants) bade ' ' the false attestation equals with polytheism toward God ' '.then he has reasoned to this verse

«اجتنبوا الرجس من الاوثان واجتنبوا قول الزور»

 

Mosnad Ahmad Ibn Hanbal v 4 p 233; no 18073; written by: Ahmad Ibn Hanbal Abu Abdullah Al-Shibani (died in 241 Hegira) published by: Ghortobat Institute; Egypt

 

Sonan Abi Davood v 3 p 305 no 359; written by: Soleiman Ibn Al-Shath Abu Davood Al-Sajestani Al-Azdi (died in 275 Hegira) published by: Dar Al-Fekr; researched by: Muhammad Mohei Al-Din Abd Al-Hamid

 

 

Sonan Ibn Maje v 2 p 794 no 237; written by: Abu Abdullah Al-Ghazvini (died in 275 Hegira) published by: Dar Al-Fekr Beirut’; researched by: Muhammad Foad Abd Al-Baghi

 

Bokhari also narrates in the book ' ' Sahih ' ' that the greatest polytheism is the false attestation ' '. 

 

 

5631 حدثني إِسْحَاقُ حدثنا خَالِدٌ الْوَاسِطِيُّ عن الْجُرَيْرِيِّ عن عبد الرحمن بن أبي بَكْرَةَ عن أبيه رضي الله عنه قال قال رسول اللَّهِ صلى الله عليه وسلم ألا أُنَبِّئُكُمْ بِأَكْبَرِ الْكَبَائِرِ قُلْنَا بَلَى يا رَسُولَ اللَّهِ قال الْإِشْرَاكُ بِاللَّهِ وَعُقُوقُ الْوَالِدَيْنِ وكان مُتَّكِئًا فَجَلَسَ فقال ألا وَقَوْلُ الزُّورِ وَشَهَادَةُ الزُّورِ ألا وَقَوْلُ الزُّورِ وَشَهَادَةُ الزُّورِ فما زَالَ يَقُولُهَا حتى قلت لَا يَسْكُتُ

The messenger of God (peace of Allah be upon him and his descendants) bade

 

' ' Don 't I inform you from the greatest polytheism? He bade such thing three times. They said ' ' yes, O ' the messenger of God! The prophet bade ' ' polytheism toward God and the curse of parents. The messenger of God had leaned until this part of his remarks. Then he sat and bade ' ' be aware; false remarks and false attestation and false remarks and false attestation. He repeated them as long as we guessed he would never be quiet. 

 

Sahih Al-Bokhari, v 5 p 2229 no 5631; written by: Muhammad Ibn Esmaeel Abu Abdullah Al-Bokhari Al-Jafi; (died in 256 Hegira) published by: Dar Ibn Kasir; Al-Yamame; Beirut; 1407 Hegira; 1987; third edition; researched by: D. Mostafa Deib Al-Bagha

 

However, according to the remark of the Sunni scientists, when Aeshe was going to take part in the Jamal War, the dogs around the Havab Region started barking and Aeshe remembered the narration of the messenger of God ( peace of Allah be upon him and his descendants) ; therefore, she wanted to come back . But Abdullah Ben Zobeir brought fifty persons to swear as a lie that these are not Havab. Therefore, the Sunni scientists consider him as the first person that made the false attestation in the Islam.

 

فلما انتهوا إلى ماء الحوأب في بعض الطريق ومعهم عائشة نبحها كلاب الحوأب فقالت لمحمد بن طلحة أي ماء هذا قال هذا ماء الحوأب فقالت ما آراني إلا راجعة قال ولم قالت سمعت رسول الله صلى الله عليه وسلم يقول لنسائه ( كأني بإحداكن قد نبحها كلاب الحوأب وإياك أن تكوني أنت يا حميراء ) فقال لها محمد بن طلحة تقدمي رحمك الله ودعي هذا القول وأتى عبد الله بن الزبير فحلف لها بالله لقد خلفته أول ظالليل وأتاها ببينة زور من الأعراب فشهدوا بذلك فزعموا أنها أول شهادة زور شهد بها في الإسلام

 

When they arrived the Havab Pool in the midway and Aeshe was with them, the dogs of Havab started barking at her. She said to Muhammad Ben Talhe ' ' what is the name of this pool? ' ' he said ' ' Havab ' '.                                                           

 

She said ' ' I will come here again ' '. He said ' ' why will you come here again? ' ' she answered ' ' I heard that the messenger of God (peace of Allah be upon him and his descendants) said to his wives ' ' I imagine that one of dogs in Havab barks at one of you, O ' Aeshe! Be careful that those dogs do not bark you ' '.   

 

Muhammad Ben Talhe said ' ' visit God so that he blesses you and give up this remark ' '.                                                                                                               

 

Abdullah Ben Zobeir came to her and he swore God for him that they passed from the Vahab Region and brought liar witnesses from Arbia and they did false attestations.

 

They considered it as the first false attestation.

 

Al-Dinvari, Abu Muhammad Abdullah Ibn Moslem Ibn Ghotaybe (Died in 276 Hegira) al-Imamat and Al-Siasat; researched by: Khalil Al-Mansur; v 1 p 57; published by: Dar Al-Kotob Al-Elmie; Beirut; 1418 Hegira; 1997

 

Al-Masoudi, Abu Al-Hassan Ali Ibn Al-Husain Ibn ali (died in 346 Hegira) Marvej Al-Zahab v 1 p 316; according to the software of Jamat Al-Kabir

 

Al-Homeiri; Abu Abdullah Muhammad Ibn Abd Al-Monam (died in 866 Hegira) Sofat Jazirat Al-Andoles Montakhabat Min Ketab Al-Roz Al-Motar Fi Khabar Al-Aghtar; v 1 p 206; researched by: Brofensal; published by: Dar Al-Jeil; Beirut; Lebanon; Second Edition; 1408 Hegira; 1988

 

 

The ninth remark:

Hazrat Ali curses him

                                                                        

 

حدثنا محمد بن يوسف بن سليمان وأحمد بن منصور الرمادي قالا حدثنا هشام بن عمار بن نصير السلمي قال حدثنا محمد بن عيسى بن سميع القرشي قال حدثني ابن أبي ذئب عن الزهري عن سعيد بن المسيب قال ... وقال على لابنيه: كيف قتل أمير المؤمنين وأنتما على الباب ورفع يده فلطم الحسن وضرب صدر الحسين وشتم محمد بن طلحة، ولعن عبد الله بن الزبير... وهذا حديث كثير التخليط منكر الإسناد لا يعرف صاحبه الذي رواه عن ابن أبي ذئب وأما ابن أبي ذئب ومن فوقه فأقوياء

 

 Ali said to his two sons ' ' how was Amir Al-Momenin killed whereas you were with him? ' ' then he held his hand up and slapped on the face of Hasan and hit the chest of Hussein. He abused Muhammad Ben Talhe and cursed Abdullah Ben Zobeir.

 

Al-Namiri Al-Basri, Abu Zeid Umar Ibn Shebe (died in 262 Hegira) History of Medina; v 2 p 301 no 2363; researched by: Ali Muhammad Dandal and Yasin Saad Al-Din Bayan; published by: Dar Al-Kotob Al-Elmie; Beirut; 1417 Hegira; 1996 

 

Al-Balazeri, Ahmad Ibn Yahya Ibn Jaber (Died in 279 Hegira) Ansab Al-Ashraf v 2 p 284; according to the software of Jamat Al-Kabir;

 

 

Al-Andolesi, Ahmad Ibn Muhammad Ibn Abd Rabe (Died in 328 Hegira) Al-Aghd Al-Farid v 4 p 273; published by: Dar Ehya Toras Al-Arabi; Beirut; Lebanon; third edition; 1420 Hegira; 1999

 

The tenth remark:

Imam Hasan (peace be upon him) considers him an idiot.     

 

412 - سفيه لم يجد مسافها قاله الحسن بن علي رضي الله عنهما فى عمرو وفي عبد الله بن الزبير

He is an idiot that did not find another idiot to accompany him. Hasan Ben Ali (peace be upon him) has said this about Umarv Abdullah Ben Zobeir.                

 

Al-Zamakhshari Al-Kharazmi, Abu Al-Ghasem Mahmud Ibn Amro Ibn Ahmad Jar Allah; (Died in 538 Hegira) Al-Mostasgha Fi Amsal Al-Arab; v 2 p 118; published by: Dar Al-Kotob Al-Elmie; Beirut; Second Edition; 1987

 

The eleventh remark:

Abdullah Ben Zobeir gave up peace be upon the messenger of God (peace of Allah upon him and his descendants) and uttering praise (with four texts) 

                                                                         

One of things that has been disapproved in narrations is giving up peace be upon the messenger of God (peace of Allah be upon him and his descendants). AlBani Wahabi has narrated a narration from the following narration and considers its document valid

 

10443 - ما اجتمع قوم ثم تفرقوا عن غير ذكر الله و صلاة على النبي صلى الله عليه و سلم إلا قاموا عن أنتن من جيفة.

A tribe got together and then dispersed without the remembrance of God and peace be upon the messenger of God (peace of Allah be upon him and his descendants) and when they left there, their smell was worse than the smell of the dead.

 

Al-Bani, Al-Jame Al-Saghir and Ziadat no 10443; published by: Al-Maktab Al-Islami

 

Nasaee also, one of writers of Sehah Sete, has said

 

 

58 أخبرنا أحمد بن عبد الله بن علي بن سويد بن منجوف قال حدثنا أبو داود عن يزيد بن إبراهيم عن أبي الزبير عن جابر أن رسول الله صلى الله عليه وسلم قال ما جلس قوم مجلسا فتفرقوا عن غير صلاة على النبي صلى الله عليه وسلم إلا تفرقوا انتن من ريح الجيفة

 

There is a group that gets together and leaves their place without peace be upon the messenger of God (peace of Allah be upon him and his descendants) and when they leave there, their smell is worse than the smell of the dead.

 

Amal Al-Yom and Laylat v 1 p 164; no 58; written by: Ahmad Ibn Shoayb Ibn Ali Al-Nesaee Abu Abd Al-Rahman (died in 303 Hegira) published by: Al-Resalat Institute; Beirut; Second Edition; researched by: D. Farugh Hemadat

 

                     

According to the confession of the Sunni scientists, Abdullah Ben Zobeir gave up peace upon the prophet because of his animosity with the Ahle Beit of the messenger of God (peace of Allah be upon him and his descendants). Balazri narrates this narration

 

فقال ابن عباس (لعبد الله بن الزبير)... بغضي والله ضرك واثمك إذ دعاك إلى ترك الصلاة على النبي صلى الله عليه وسلم في خطبك ...

Ibn Abbas said to Abdullah Ben Zobeir ' ' I swear God that your animosity with me harmed you and it made you a sinner because you it made you give up peace be upon the messenger of God ( peace of Allah be upon you and his descendants) in his sermons.

 

Al-Balazeri, Ahmad Ibn Yahya Ibn Jaber (died in 279 Hegira) Ansab Al-Ashraf v 1 p 446; according to the software of Jamat Al-Kabir

 

 

وحدثني العمري عن الهيثم بن عدي عن عبد الله بن عياش الهمداني قال، حدثني محمد بن المنتشر قال: حضرت مكة أيام ابن الزبير ... وأظهر سوء الرأي في بني هاشم، وترك ذكر النبي صلى الله عليه وسلم من أجلهم

Ibn Montasher says ' ' I went to Mecca in the time of Abdullah Ben Zobeir…he revealed his pessimism toward Bani Hashem and gave up peace be upon the messenger of God (peace of Allah be upon them and his descendants)  because of them.

Al-Balazeri, Ahmad Ibn Yahya Ibn Jaber (died in 279 Hegira) Ansab Al-Ashraf v 2 p 190; according to the software of Jamat Al-Kabir

 

 

وحدثني هشام بن عمار قال: حدثت عن الزبيري عن الزهري أنه قال: كان من أعظم ما أنكر على عبد الله بن الزبير تركه ذكر رسول الله صلى الله عليه وسلم في خطبته.

Zehri said ' ' one of greatest faults about Abdullah Ben Zobeir was that he gave up the remembrance of the messenger of God (peace of Allah be upon him and his descendants) in his sermon. 

 

Al-Balazeri, Ahmad Ibn Yahya Ibn Jaber (died in 279 Hegira) Ansab Al-Ashraf v 2 p 418; according to the software of Jamat Al-Kabir

 

 

وتحامل عبد الله بن الزبير على بني هاشم...حتى بلغ ذلك منه أن ترك الصلاة على محمد في خطبته فقيل له لم تركت الصلاة على النبي.

Abdullah Ben Zobeir was enemy with Bani Hashem as much as he gave up peace up peace be upon the messenger of God (peace of Allah upon him and his descendants) in giving sermon. He was asked ' ' why did you give up peace be upon the messenger of God (peace of Allah be upon him and his descendants)? ' '

Al-Yaghoobi, Ahmad Ibn Yaghoob Ibn Jafar Ibn Wahb Ibn Vazeh (died in 292 Hegira) History of Yaghoobi; v 2 p 261; published by: Dar Sader; Beirut

 

 

The twelfth remark:

 

The Sunni scientists have narrated a narration from Amir Momenan (peace be upon him) that the prophet bade ' ' whoever considers me an enemy is a hypocrite.

 

78 حدثنا أبو بَكْرِ بن أبي شَيْبَةَ حدثنا وَكِيعٌ وأبو مُعَاوِيَةَ عن الْأَعْمَشِ ح وحدثنا يحيى بن يحيى واللفظ له أخبرنا أبو مُعَاوِيَةَ عن الْأَعْمَشِ عن عَدِيِّ بن ثَابِتٍ عن زِرٍّ قال قال عَلِيٌّ وَالَّذِي فَلَقَ الْحَبَّةَ وَبَرَأَ النَّسَمَةَ إنه لَعَهْدُ النبي الْأُمِّيِّ صلى الله عليه وسلم إلي أَنْ لَا يُحِبَّنِي إلا مُؤْمِنٌ ولا يُبْغِضَنِي إلا مُنَافِقٌ

It has been narrated that Imam Ali has bade ' ' I swear a person that cut the seed and created creatures; the messenger of God bade to me ' ' only believers love me and only hypocrites fight with me ' '.

Sahih Moslem v 1 p 86 no 78; written by: Moslem Ibn al-Hojaj Abu al-Husain Al-Ghashiri al-Neishaburi (died in 261 Hegira) published by: Dar Ehya Toras Al-Arabi; Beirut; researched by: Muhammad Foad Abd Al-Baghi

 

 

Al-Bani also mentions this narration in the book ' ' Al-Selsele Al-Sahihe ' ' that the messenger of God (peace of Allah be upon him and his descendants) bade ' ' 

 

2488 - ( صحيح ) [ والذي نفسي بيده لا يبغضنا أهل البيت أحد إلا أدخله الله النار ].( صحيح

I swear a person that cut the seed and created creatures; the messenger of God bade to me ' ' only believers love me and only hypocrites fight with me ' '.

 

Al-Bani, Muhammad Naser Al-Din Al-Selselat Al-Sahihe no 2488; published by: Maktabat Al-Maaref Al-Riyadh

 

The Sunni scientists narrate different narrations that prove that Abdullah Ben Zobeir had animosity with Amir Momenan and Ahle Beit of the messenger of God (peace of Allah be upon him and his descendants)                                       

 

أخبرنا أبوبكر محمد بن محمد بن علي أنا أبوبكر محمد بن علي بن محمد أنا أحمد بن عبدالله بن الخضر أنا أحمد بن أبي طالب الكاتب حدثني أبي علي بن محمد حدثني محمد بن مروان بن عمر اخبرني جعفر وهو ابن أحمد بن معدان نا الحسن وهو ابن جهور نا أبو الحسن المدائني نا عبدالله بن أبي بكر قال قدم معاوية المدينة فأقام بها فاكثر الناس وعرضوا له يسألونه فقال يوما لبعض غلمانه اسرج لي بغلتي اذا قامت صلاة العصر فاسرج له البغلة فلما صلى العصر جلس عليها ثم توجه قبل الشام وصيح في الاثقال والناس وتبع معاوية من تبعه ويدركه ابن الزبير في اول من ادركه فسار إلى جنبه ليلا وهو نائم ففزع له فقال من هذا فقال ابن الزبير اما اني لو شئت ان اقتلك لقتلتك قال لست هناك لست من قتال الملوك انما يصيد كل طائر قدره فقال ابن الزبير اما والله لقد سرت تحت لواء أبي إلى ابن أبي طالب وهو من تعلم فقال لا جرم والله لقد قتلكم بشماله فقال اما ان ذلك في نصره عثمان ثم لم نجز بها قال والله ما كان بك نصرة عثمان ولولا بغض علي بن أبي طالب لجررت برجلي عثمان مع الضبع قال لقد فعلتها أنا قد اعطيناك عهدا فنحن وافون لك به ما عشت فاذا مت فسيعلم من بعدك

Moavie came to Media and stayed there for a while. A lot of people got together. Therefore, one day, he said to one of his servants

' ' when the afternoon prayer arrived, please prepare my horse ' '. He also did it.

                                        

Moavie rode a horse and moved toward Sham. Afterwards, they informed the caravans and the people to move.                                                                           

 

Some people followed Moavie and Abdullah Ben Zobeir was the first person that arrived Moavie.

 

At night, Moavie was asleep and Abdullah Ben Zobeir moved along with him. Moavie scared and said ' ' who are you? ' '

 

He answered ' ' Abdullah Ben Zobeir? ' ' be aware that if I had wanted to kill you, I would have done it ' ' (do not worry).

 

Moavie said ' ' you cannot kill me. You cannot kill kings. Each bird has his own hunter.                                                                                                                     

 

Abdullah Ben Zobeir said ' ' I swear God that I fought with Hazrat Ali (peace be upon him) under flag of my father and you know who Imam Ali is.                   

 

Moavie said ' ' if so (if Hazrat Ali had really come to the war), he would have killed you with his left hand (in other words, there was no need

for him to kill you with his right hand) ' '.                                                                                        

 

Abdullah Ben Zobeir said ' ' the Jamal war was to help Usman, but no reward was given for this action ' '.                                                                                      

 

Moavie said ' ' I swear God that you never wanted to help Usman and if there had not been animosity with Ali,  you would have definitely pulled two feet of  Usman on the earth along with the predators.                                                          

Abdullah said ' ' this is a plight that I created for myself. However, I promise you that I will be faithful to it as long as you are alive. The man that is after you will know that we are. 

                                                                                 

Ibn Kasir Al-Dameshghi, Abu Al-Feda Esmaeel Ibn Umar Al-Gharshi (died in 774 Hegira) Al-Bedaya Vanahaya v 8 p 338; published by: Maktaba Al-Maaref; Beirut

 

Similarly, this text has been said in the following addresses

 

وتحامل عبد الله بن الزبير على بني هاشم تحاملا شديدا وأظهر لهم العداوة والبغضاء

Abdullah Ben Zobeir had animosity with Bani Hashem and he revealed his animosity with them.

Al-Yaghoobi, Ahmad Ibn Yaghoob Ibn Jafar Ibn Wahb Ibn Vazeh (died in 292 Hegira) History of Yaghoobi; v 2 p 261; published by: Dar Sader; Beirut

 

فقال: والله لئن كنت لي ولأهل بيتي مبغضاً، لقد كتمت بغضك وبغض أهل أبيك مذ أربعون سنة.

(Abdullah Ben Zobeir) said ' ' if you (Abdullah Ben Abbas) have animosity with me and my family, I have hidden your animosity and the animosity of your father 's dynasty for forty years.                                                                              

 

Al-Balazeri, Ahmad Ibn Yahya Ibn Jaber (died in 279 Hegira) Ansab Al-Ashraf  v1 p 446; according to the software of Jamat Al-Kabir

 

وحدثني العمري عن الهيثم بن عدي عن عبد الله بن عياش الهمداني قال، حدثني محمد بن المنتشر

قال: حضرت مكة أيام ابن الزبير ... وأظهر سوء الرأي في بني هاشم

Muhammad Ben Montasher says ' ' I was in Mecca in the time of Abdullah Ben Zobeir. He revealed his animosity toward Bani Hashem.

 

Al-Balazeri, Ahmad Ibn Yahya Ibn Jaber (died in 279 Hegira) Ansab Al-Ashraf  v 2 p 190; according to the software of Jamat Al-Kabir

 

 

فقال ابن الزبير: إني لأكتم بغضكم أهْلَ هذا البيت منذ أربعين سنة،

 

Abdullah Ben Zobeir said ' ' I have hidden your animosity (Ahle Beit) for forty years. 

 

Al-Masoudi, Abu Al-Husain Ali Ibn Al-Husain Ibn Ali (died in 346 Hegira) Marvej Al-Zahab v 1 p 382; according to the software of Jamat Al-Kabir

 

Thirteenth remark:   The

 

When Imam Hussein (peace be upon him) left Medina in the time of Yazid and came to Mecca, all opinions that were from Abdullah focused on Imam Hussein and no one paid attention to Abdullah Ben Zobeir.

 

All knew that the exit of the prophet from Mecca made Yazid dare to martyr Imam Hussein.

 

However, when the prophet left Mecca to follow the order of God, Abdullah Ben Zobeir became happy. Zahabi narrates this narration in the book ' ' Seir Alam Al-Nobala ' '

 

 

فقال له الحسين لأن أقتل بمكان كذا وكذا أحب إلي أن تستحل بي يعني مكة قال فبكى ابن عباس وقال أقررت عين ابن الزبير وكان ابن عباس

يقول فذاك الذي سلا بنفسي عنه

ثم خرج عبد الله بن عباس من عنده وهو مغضب وابن الزبير على الباب فلما رآه قال يا ابن الزبير قد أتى ما أحببت قرت عينك

هذا أبو عبد الله يخرج ويتركك والحجاز ثم قال يالك من قنبرة بمعمر خلا لك الجو فبيضي واصفري

Hussein said to Ibn Abbas ' ' if I am killed somewhere, it will be more lovely than Mecca be invaded because of me. Ibn Abbas cried and said ' ' you have informed Ibn Zobeir.

 

Ibn Abbas says ' ' this (supporting the honor of Mecca) was something that had been removed from my mind (in other words, Hussein was right and the honor of Mecca should have been kept).

 

Then Abdullah Ben Abbas left Hussein when he was angry. Ibn Zobeir was also beside the door when he saw him, he said ' ' O ' Ibn Zobeir!  What you wanted was done. Hussein leaves Mecca and puts you in Hejaz.

 

' ' O ' bird in the region of Moamar! The sky has been left to you; therefore, you can lay eggs and grow easily ' '

 

Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad Ibn Osman (Died in 748 Hegira) Siar Alam Al-Nobala v 3 p 293; researched by: Shoaib Al-Arnowt; Muhammad Naeem Al-Arghasusi; published by: Al-Resalat Institute; Beirut; ninth edition; 1413 Hegira

 

                                                                                                 

Similarly, this text with different documents has been said in the following addresses

 

 

قال هشام عن أبي مخنف ... قال أبو مخنف وحدثني الحارث بن كعب الوالبي عن عقبة بن سمعان أن حسينا لما أجمع المسير إلى الكوفة أتاه عبدالله بن عباس ...

ثم قال ابن عباس لقد أقررت عين ابن الزبير بتخليتك إياه والحجاز ... فمر بعبدالله بن الزبير فقال قرت عينك يابن الزبير 

ثم قال: يا لك من قبرة بمعمر خلا لك الجو فبيضي واصفري

 

Al-Tabari, Abu Jafar Muhammad Ibn Jarir Ibn Yazid Ibn Kasir Ibn Ghaleb (died in 310 Hegira) History of Tabari v 3 p 295;

published by: Dar Al-Kotob Al-Elmie; Beirut

 

Al-Balazeri, Ahmad Ibn Yahya Ibn Jaber (died in 279 Hegira) Ansab Al-Ashraf  v1 p 412; according to the software of Jamat Al-Kabir 

 

Al-Dinvari, Abu Hanife Ahmad Ibn Davood (Died in 282 Hegira) Al-Akhbar v 1 p 361; researched by: D. Esam Muhammad Al-Haj Ali; published by: Dar Al-Kotob Al-Elmie; Beirut; First Edition; 1421 Hegira; 2001

 

حوار بين ابن الزبير وابن عباس

حدثنا الحسين بن القاسم الكوكبي قال أخبرنا أبو عكرمة الضبي عامر بن عمران قال أخبرنا العتبي عن أبيه قال: 

لما خرج الحسين بن علي عليهما السلام إلى الكوفة اجتمع ابن عباسٍ وعبد الله بن الزبير بمكة، قال: فضرب ابن عباس على جنب ابن الزبير وتمثل:

يا لك من قبرةٍ بمعمر ... خلا لك الجو فبيضي واصفري

Al-Nahravani, Abu Al-Farj Al-Moafi Ibn Zakaria (died in 390 Hegira) Al-Jalis Al-Saleh and Al-Anis Al-Naseh v 1 p 294; according to the software of Jamat Al-Kabir

 

 

 

أخبرنا القاضي أبو الحسين أحمد بن علي بن الحسين التوزي، قال حدثنا القاضي أبو الفرج المعافى بن زكريا بن يحيى بن حميد الطبري قراءة عليه، قال حدثنا ابن دريد، قال حدثنا العكلي عن أبيه قال ذكر ابن واب، قال ذكر عوانة عن الشعبي: أن عبد الله بن عباس دخل المسجد وقد سار الحسين بن علي عليه السلام إلى العراق فإذا هو بعبد الله بن الزبير في جماعة من قريش وقد استعلاهم بالكلام، فجاء ابن عباس حتى ضرب بيده على عضد ابن الزبير، فقال أصبحت والله كما قال الأول:

يا لك من قنبرة بمعمر...خلا لك الجور فبيضي واصفري

Al-Shajari Al-Jorjani, Al-Morshed Be Allah Yahya Ibn Al-Husain Ibn Esmaeel Al-Hassani (Died in 499 Hegira) Ketab al-Amali and Hay Al-Maroufat Be Al-Amali Al-Khamise; v 1 p 247; researched by: Muhammad Hassan Esmaeel; published by: Dar Al-Kotob Al-Elmie; Beirut; First Edition; 1422 Hegira; 2001

 

 

The fourteenth remark:

Abdullah Ben Zobeir: the prophet has a bad dynasty; when I mention his name, they cut heads

 

فقيل له لم تركت الصلاة على النبي فقال إن له أهل سوء يشرئبون لذكره ويرفعون رؤوسهم إذا سمعوا به

Abdullah Ben Zobeir was asked ' ' why did you give up peace be upon the messenger of God (peace be upon him and his descendants)? He said ' ' because the messenger of God (peace of Allah be upon him and his descendants) has a bad dynasty when his name is mentioned, they cut heads and when they hear his name, they hold their heads up ' '.

Al-Yaghoobi, Ahmad Ibn Yaghoob Ibn Jafar Ibn Wahb Ibn Vazeh (died in 292 Hegira) History of Yaghoobi; v 2 p 261; published by: Dar Sader; Beirut

 

فقال ابن عباس (لابن الزبير)‌ ...فإذا عوتبت على ذلك قلت إن له أهيل سوء، فإذا صليت عليه تطاولت أعناقهم وسمت رؤوسهم.

Ibn Abbas said to Abdullah Ben Zobeir ' ' when they admonished you due to giving up peace upon the messenger of God (peace of Allah be upon him and his descendants), you said ' ' the messenger of God has a bad dynasty; when peace is sent to the messenger of God (peace of Allah be upon him and his descendants), they cut heads and they hold their heads up ' '. 

                     

Al-Balazeri, Ahmad Ibn Yahya Ibn Jaber (died in 279 Hegira) Ansab Al-Ashraf  v1 p 446; according to the software of Jamat Al-Kabir

                                                                        

وحدثني العمري عن الهيثم بن عدي عن عبد الله بن عياش الهمداني قال، حدثني محمد بن المنتشر قال: حضرت مكة أيام ابن الزبير ... وقال: إن له أهيل سوءٍ فإن ذكر مدوا أعناقهم لذكره،

Muhammad Ben Montasher says ' ' I was in Mecca in the time of Abdullah Ben Zobeir…he said ' ' the messenger of God (peace of Allah be upon him and his descendants) has a bad dynasty; therefore, remembering the messenger of God (peace of Allah be upon him and his descendants), they kill others. 

               

Al-Balazeri, Ahmad Ibn Yahya Ibn Jaber (died in 279 Hegira) Ansab Al-Ashraf  v 2 p 190; according to the software of Jamat Al-Kabir

 

 

وحدثني هشام بن عمار قال: حدثت عن الزبيري عن الزهري أنه قال: كان من أعظم ما أنكر على عبد الله بن الزبير ... وقوله حين كلم في ذلك: إن له أهيل سوء إذا ذكر استطالوا ومدوا أعناقهم لذكره.

One of greatest criticisms about Abdullah Ben Zobeir was that when he was said ' ' why have you given up remembering the messenger of God (peace of Allah be upon him and his descendants), he said ' ' he has a bad dynasty; therefore, when he is remembered, they hold their heads up and remembering the messenger of God (peace of Allah be upon him and his descendants), they cut heads ' '. 

Al-Balazeri, Ahmad Ibn Yahya Ibn Jaber (died in 279 Hegira) Ansab Al-Ashraf  v 2 p 418; according to the software of Jamat Al-Kabir

 

... ولكن رأيت هذا الحي من بني هاشم إذا سمعوا ذكره اشرأبت أعناقهم وأبغض الأشياء إلي ما يسرهم

Abdullah Ben Zobeir said ' ' when the messenger of God (peace of Allah be upon him and his descendants), they hold their heads up and the worst thing is their happiness in my opinion.

 

Al-Andolesi, Ahmad Ibn Muhammad Ibn Abd Rabe (Died in 328 Hegira) Al-Aghd Al-Farid v 4 p 385; published by: Dar Al-Ehya Toras Al-Arabi; Beirut; Lebanon; third edition; 1420 Hegira; 1999

 

 

The fifteenth remark:

The abuse of Abdullah Ben Zobeir to Hazrat Ali (peace be upon him) and Bani Hashem (with four texts)

 

The first text:

 

خطبة محمد بن الحنفية يرد على عبد الله بن الزبير وقد تنقص الإمام

خطب ابن الزبير فنال من الإمام علي كرم الله وجهه فبلغ ذلك ابنه محمد ابن الحنفية رضي الله عنه فأقبل حتى وضع له كرسي قدامه فعلاه وقال

يا معشر قريش شاهت الوجوه أينتقص علي وأنتم حضور

The sermon of Muhammad Ben Hanife answered Abdullah Ben Zobeir that abused Imam (Ali Ben Abi Taleb).

 

Ibn Zobeir sermonized and abused Imam Ali (peace be upon him). When Muhammad Ben Hanife informed of this news, he came and a chair was put in his front. Then he stood on it and said ' ' O ' the people of Ghoreish! Your faces may get ugly. Do you not react when it is gossiped about Ali? 

 

Sefvat, Ahmad Zaki, Jomhorat Khatb Al-Arab v 2 p 90;  published by: Al-Maktabat Al-Elmie; Beirut

 

Al-Masoudi, Abu Al-Hassan Ali Ibn Al-Husain Ibn Ali (died in 346 Hegira) Marvej Al-Zahab v 1 p 382; according to the software of Jamat Al-Kabir

 

Al-Yaghoobi, Ahmad Ibn Yaghoob Ibn Jafar Ibn Wahb Ibn Vazeh (died in 292 Hegira) History of Yaghoobi; v 2 p 261; published by: Dar Sader; Beirut

 

 

The second text:

 

ولما توطد لابن الزبير أمره وملك الحرمين والعراقين ...

فدعا عبد الله بن عباس ومحمد بن الحنفية وجماعة من بني هاشم إلى بيعته فأبوا عليه فجعل يشتمهم ويتناولهم على المنبر ...

When the job ofAbdullah Ben Zobeir was done, he became the owner of Mecca, Medina, Iran and Iraq. He summoned Abdullah Ben Abbas, Muhammad Ben Hanife and some people of Banihashem for allegiance. Therefore, he abused them and said bad words to them when he was giving sermon.  

 

Al-Andolesi, Ahmad Ibn Muhammad Ibn Abd Rabe (Died in 328 Hegira) Al-Aghd Al-Farid v 4 p 385; published by: Dar Al-Ehya Toras Al-Arabi; Beirut; Lebanon; third edition; 1420 Hegira; 1999

 

The third text:

 

وعن عروة يعني ابن الزبير أن علي بن أبي طالب لقي الزبير في السوق فتعاتبا في شيء من أمر عثمان ثم أغلظ له عبدالله بن الزبير فقال

له علي ألا تسمع ما يقول لي فضربه الزبير حتى وقع رواه الطبراني وفيه عبدالله بن محمد بن يحيى بن عروة وهو متروك

It has been narrated from Arve Ben Zobeir that Ali Ben Abi Taleb (peace be upon him) saw saw Zobeir in the mall and they rebuked each other about Usman. Then Abdullah Ben Zobeir talked to Imam Ali impolitely.                   

 

Imam Ali ( peace be upon him) said to Zobeir ' ' can 't you hear what your son is saying? Zobeir hit Abdullah as much as he fell on the earth.

 

Al-Heisami, Abu Al-Hassan Ali Ibn Abi Bakr (Died in 807 Hegira) Majma Al-Zavaed and Manba Al-Favaed v 7 p 223; published by: Dar Al-Rian Toras Al-Arabi; Dar Al-Ketab Al-Arabi; Cairo; Beirut; 1407 Hegira

 

 

The fourth text:

 

وكان عبد الله بن الزبير يبغض علياً عليه السلام؛ وينتقصه وينال من عرضه

Abdullah Ben Zobeir was the enemy of Imam Ali (peace be upon him) and gossiped Imam Ali and abused the dynasty of the prophet. 

 

Ibn Abi al-Hadid Al-Madaeni Al-Motazeli, Abu Hamed Ez Al-Din Ibn Hebe Allah Ibn Muhammad Ibn Muhammad (died in 655 Hegira) Sharh Nahj Al-Balaghe; v 4 p 36; published by: Muhammad Abd Al-Karim Al-Namri; published by: Dar Al-Kotob Al-Elmie; Beirut; Lebanon; First Edition; 1418 Hegira; 1998

 

The sixteenth remark:

Bani Hashem abuses him

 

ولما توطد لابن الزبير أمره وملك الحرمين والعراقين أظهر بعض بني هاشم الطعن عليه وذلك بعد موت الحسن والحسين

When the job of Ibn Zobeir was done, he became the owner of Mecca, Medina, Iraq and Arab. Some people of Bani Hashem abused about him.

This happened after Imam Hasan( peace be upon him) and Imam Hussein ( peace be upon him) died.

 

Al-Andolesi, Ahmad Ibn Muhammad Ibn Abd Rabe (Died in 328 Hegira) Al-Aghd Al-Farid v 4 p 385; published by:

Dar Al-Ehya Toras Al-Arabi; Beirut; Lebanon; third edition; 1420 Hegira; 1999

 

The seventeenth remark:

The curse of Abdullah Ben Zobeir by Muhammad Ben Hanife.

 

 فكف ابن الزبير عن ابن الحنفية حتى إذا حج الناس، وكان يوم النفر أرسل إليه: تنح عن هذا المنزل وانفر مع الناس وإلا فإني مناجزك.

فسأله معاذ بن هانئ وغيره من أصحابه أن يأذن في مقارعته، وقالوا: قد بدأك بالظلم واضطرك وإيانا إلى الامتناع، فقال له ابن مطيع:

لا يغرنك قول هؤلاء فإنهم قتلة أبيك وأخيك، فقال له: نصبر لقضاء الله،

 اللهم ألبس ابن الزبير لباس الذل والخوف، وسلط عليه وعلى أشياعه وناصريه من يسومهم مثل الذي يسوم الناس، اللهم ألبسه بخطيئته، وأجعل دائرة السوء عليه،

سيروا بنا على اسم الله إلى الطائف.

Abdullah Ben Zobeir left Muhammad Hanife and when Hajj arrived, he sent some to him on the ninth day and said ' ' leave the house, go to Arafat with the people; otherwise, I will torture you ' '.                                                                    

 

Maaz Ben Hani and other companions of Muhammad Ben Hanife wanted to be allowed to struggle with Abdullah Ben Zobeir and said ' ' he has started to tyrannize and he has made you and us fight with him.

 

Ibn Motie said to Muhammad Hanife ' ' do not be deceived by them; they killed your father and brother.                                                                                         

 

Therefore, Muhammad Hanife said ' ' we wait for the province of God.

 

O ' God! Put Abdullah Ben Zobeir into

 

Al-Balazeri, Ahmad Ibn Yahya Ibn Jaber (died in 279 Hegira) Ansab Al-Ashraf  v1 p 446; according to the software of Jamat Al-Kabir

 

The eighteenth remark:

Abdullah Ben Zobeir imprisoned Bani Hashem in Mecca and he wanted to burn them in the fire. (With several texts)                                                                                        

 

أخبرنا محمد بن عمر قال حدثنا ربيعة بن عثمان ومحمد بن عبد الله بن عبيد بن عمير وإسحاق بن يحيى بن طلحة وهشام بن عمارة عن سعيد بن محمد بن جبير بن مطعم والحسين بن الحسن بن عطية العوفي عن أبيه عن جده وغيرهم أيضا قد حدثني ... فلما جاء نعي يزيد بن معاوية وبايع بن الزبير لنفسه ودعا الناس إليه دعا بن عباس ومحمد بن الحنفية إلى البيعة له فأبيا يبايعان له وقالا حتى يجتمع لك البلاد ويتسق لك الناس فأقاما على ذلك ما أقاما فمرة يكاشرهما ومرة يلين لهما ومرة يباديهما ثم غلظ عليهما فوقع بينهم كلام وشر فلم يزل الأمر يغلظ حتى خافا منه خوفا شديدا ومعهما النساء والذرية فأساء جوارهم وحصرهم وآذاهم وقصد لمحمد بن الحنفية فأظهر شتمه وعيبه وأمره وبني هاشم أن يلزموا شعبهم بمكة وجعل عليهم الرقباء وقال لهم فيما يقول والله لتبايعن أو لأحرقنكم بالنار فخافوا على أنفسهم قال سليم أبو عامر فرأيت محمد بن الحنفية محبوسا في زمزم

 

 

When the news of the death of Yazid was announced and Abdullah Ben Zobeir considered himself the caliph and invited the people to swear allegiance with him and he also summoned Ibn Abbas and Muhammad Hanife to swear allegiance. But they did not accept to swear allegiance with him and said ' ' as long as you surround all of the Islamic lands and people come to swear allegiance with you from all over the world , they did not change their opinion. However, Abdullah Ben Zobeir sometimes laughed at them; he sometimes behaved them so harshly and sometimes, he visited them. Then, he had difficult rules for them. Therefore, there were bad remarks between them and this continued as much as they gained a lot of fear from him and their wives and children were with them.         

 

Abdullah Ben Zobeir behaved them so harshly and he made them surrounded and then freed them. His remark focused on Muhammad Hanife and abused and back bit him and ordered him and Bani Hashem to stay in Shoab of Mecca. He appointed some guardians and the remarks that he said to them include          

 

I swear God which you should swear allegiance or bun you in the fire. Therefore, they became afraid of their life.                                                              

 

Salim Abu Amer says ' ' I saw that Muhammad Ben Hanfie had been imprisoned

 

Al-Zahri, Muhammad Ibn Saad Ibn Manba Abu Abdullah Al-Basri (died in 230 Hegira) Al-Tabaghat Al-Kobra v 5 p 100; published by: Dar Sader; Beirut 

 

Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad Ibn Osman (Died in 748 Hegira) Siar Alam Al-Nobala v 4 p 117; researched by: Shoaib Al-Arnowt; Muhammad Naeem Al-Arghasusi; published by: Al-Resalat Institute; Beirut; ninth edition; 1413 Hegira

 

 

ولما توطد لابن الزبير أمره وملك الحرمين والعراقين ... فدعا عبد الله بن عباس ومحمد بن الحنفية وجماعة من بني هاشم إلى بيعته فأبوا عليه ... ثم قال لتبايعن أو لأحرقنكم بالنار فأبوا عليه فحبس محمد بن الحنفية في خمسة عشر من بني هاشم في السجن وكان السجن الذي حبسهم فيه يقال له سجن عارم

When the job of Ibn Zobeir was done and became the owner of Mecca, Medina, Iraq and Arabia. He summoned Abdullah Ben Abbas, Muhammad Hanife, and some people of Bani Hashem to swear allegiance with him, but they did not accept. Therefore, he imprisoned Muhammad Hanfe with fifteen people from Bani Hashem and the name of the prison that they were imprisoned was Arem.

 

Al-Andolesi, Ahmad Ibn Muhammad Ibn Abd Rabe (Died in 328 Hegira) Al-Aghd Al-Farid v 4 p 385; published by: Dar Al-Ehya Toras Al-Arabi; Beirut; Lebanon; third edition; 1420 Hegira; 1999

 

 

وأخذ ابن الزبير محمد بن الحنفية وعبد الله بن عباس وأربعة وعشرين رجلا من بني هاشم ليبايعوا له فامتنعوا فحبسهم في حجرة زمزم وحلف بالله الذي لا إله إلا هو ليبايعن أو ليحرقنهم بالنار فكتب محمد بن الحنفية إلى المختار بن أبي عبيد بسم الله الرحمن الرحيم من محمد بن علي ومن قبله من آل رسول الله إلى المختار بن أبي عبيد ومن قبله من المسلمين أما بعد فإن عبد الله بن الزبير أخذنا فحبسنا في حجرة زمزم وحلف بالله الذي لا إله إلا هو لنبايعنه أو ليضرمنها علينا بالنار فيا غوثا فوجه إليهم المختار بن أبي عبيد بأبي عبد الله الجدلي في أربعة آلاف راكب فقدم مكة فكسر الحجرة وقال لمحمد بن علي دعني وابن الزبير قال لا أستحل من قطع رحمه ما استحل مني

Abdullah Ben Zobeir caught Muhammad Hanife, Abdullah Ben Abbas and twenty four persons of the people of Bani Hashem so that they could swear allegiance with him, but they did not accept. Therefore, he imprisoned them in the Hojre Zamzam and swore ' ' I swear God which there is no God except him; they should swear allegiance or they will burn them with fire ' '. Therefore, Muhammad Hanife wrote a letter to Mokhtar and the Muslims along with him ' ' but Abdullah Ben Zobeir caught us and imprisoned us in the Hojre Zamzam. He also swore that we should swear with him or they burn us with fire. Help us. Therefore, Mokhtar sent Abu Abdullah Jebeli with four thousand people with their horses. They broke the wall of the room and said to Muhammad Hanife ' ' leave this Zobeir to me ' '. 

Muhammad Hanife said ' ' I interrupt my kinship with him because he interrupted his kinship with me ' '.  

 

Al-Yaghoobi, Ahmad Ibn Yaghoob Ibn Jafar Ibn Wahb Ibn Vazeh (died in 292 Hegira) History of Yaghoobi; v 2 p 261; published by: Dar Sader; Beirut

 

The nineteenth remark:

Abdullah Ben Zobeir exiled Bani Hashem, Muhammad Hanife and Ibn Abbas

     

  

ولما لم يكن بابن الزبير قوة على بني هاشم وعجز عما دبره فيهم أخرجهم عن مكة وأخرج محمد بن الحنفية إلى ناحية رضوى وأخرج عبد الله بن عباس إلى الطائف إخراجا قبيحا وكتب محمد بن الحنفية إلى عبد الله بن عباس أما بعد فقد بلغني أن عبد الله بن الزبير سيرك إلى الطائف فرفع الله بك أجرا واحتط عنك وزرا يا ابن عم إنما يبتلى الصالحون وتعد الكرامة للأخيار ولو لم تؤجر إلا فيما نحب وتحب قل الأجر فاصبر فإن الله قد وعد الصابرين خيرا والسلام

Because Abdullah Ben Zobeir was not able to deal with the Bani Hashem tribe and he was not able to inform of the plans that had been made against him, he made them leave Mecca. Muhammad Hanife was exiled to the region of Razavi and Abdullah Ben Abbas was exiled to Taef vulgarly.                             

Muhammad Hanife wrote a letter to Abdullah Ben Abbas ' ' I informed that Abdullah Ben Zobeir exiled you to Taef. God may reward you and remove difficulties from you, O ' my cousin. In fact, the righteous people will be tested and greatness has been granted to the nice people. And if our qualification is only thing that you and I like, the reward of the doomsday will be reduced. As a matter of fact, God had promised goodness to the patient persons.                        

 

Al-Abi Abu Saad Mansur Ibn Al-Husain (died in 421 Hegira) Nasr Al-Dor Fi Al-Mohazerat v 1 p 282; researched by: Khaled Abd Al-Ghani Mahfuz; published by: Dar Al-Kotob Al-Elmie; Beirut; First Edition; 1424 Hegira; 2004

 

 

كتب محمد بن الحنفية إلى عبد الله بن عباس حين سيره ابن الزبير إلى الطائف يسليه عن فعله به: أما بعد، فإنه بلغني أن ابن الزبير سيرك إلى الطائف

 

When Abdullah Ben Zobeir exiled Ibn Abbas Muhammad Hanife wrote a letter to him in order to console him in this event. Then I informed that Abdullah Ben Zobeir exiled you to Taef… 

 

 Ibn Hamdun, Muhammad Ibn Al-Hassan Ibn Muhammad Ibn Ali (died in 608 Hegira) Al-Tazkarat Al-Hamdunie v 4 p 309; researched by: Ehsan Abbas; Bekr Abbas; published by: Dar Sader; Beirut- First Edition; 1996

 

Al-Abi Abu Saad Mansur Ibn Al-Husain (died in 421 Hegira) Nasr Al-Dor Fi Al-Mohazerat v 1 p 282; researched by: Khaled Abd Al-Ghani Mahfuz; published by: Dar Al-Kotob Al-Elmie; Beirut; First Edition; 1424 Hegira; 2004

 

 

The twentieth remark:

The meanness of Abdullah Ben Zobeir (with valid document)

 

One of points that Abdullah Ben Abbas, a famous companion, has presented about Abdullah Ben Zobeir is his meanness. Of course, if a mean person does not help others due to his meanness, he is not a believer. Therefore, Abdullah Ben Zobeir is not a believer.

 

Two documents in the book ' ' Sonan ' ' of Beihaghi

             

  أخبرنا أبو الحسين بن بشران العدل ببغداد أنبأ أبو جعفر محمد بن عمرو ثنا أحمد بن الوليد الفحام ثنا أبو أحمد الزبيري ح وأخبرنا أبو الحسين بن بشران أنبأ أبو الحسن علي بن محمد المصري ثنا بن أبي مريم ثنا الفريابي قالا ثنا سفيان عن عبد الملك بن أبي بشير عن عبد الله بن المساور قال سمعت بن عباس رضي الله عنه وهو يبخل بن الزبير يقول سمعت رسول الله صلى الله عليه وسلم يقول ليس المؤمن الذي يشبع وجاره جائع إلى جنبه لفظ حديث أبي أحمد

Al-Beyhaghi, Ahmad Ibn Al-Husain Ibn Ali Ibn Musa Abubakr (died in 458 Hegira) Sonan Al-Beihaghi Al-Kobra v 10 p 3 no 19452; published by: Maktabat Dar Al-Baz; Mecca; researched by: Muhammad Abd Al-Gahder Ata; 1414 Hegira; 1994

 

The document analysis

1. Abdullah Ben Al-Masaver

ذكره ابنُ حِبَّان في كتاب"الثقات" روى له البخاري في كتاب"الأدب"حديثًا واحدًا

Ibn Haban has mentioned him in the book ' ' Saghat ' '. Bokhari has a narration from him in the book ' ' Al-Adab Al-Mofrad ' '.

 

Al-Mezi, Abu Al-Hojaj Yousef Ibn Al-Zaki Abd Al-Rahman (Died in 742 Hegira) Tahzib Al-Kamal v 16 p 121; researched by: D. Bashar Avad MArouf; published by: Al-Resalat Insitute; Beirut; First Edition; 1400 Hegira; 1980

 

2. Abd Al-Molk Ben Abi Bashir

 

Zahabi has said about him

 

   

عبد الملك بن أبي بشير البصري ت ن نزل المدائن ...وثقه يحيى القطان.

Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad Osman (died in 748 Hegira) History of Islam and Vafiat Al-Mashahir and Alam v 8 p 474; researched by: D. Umar Abd Al-Salam Tadmeri; published by: Dar Al-Ketab Al-Arabi; Beirut; First Edition; 1407 Hegira; 1987

 

 

3. Sofyan Ben Saeid Al-Suri

 

Zahabi has said about him

 

 

سفيان بن سعيد بن مسروق الثوري أبو عبد الله الكوفي ثقة حافظ فقيه عابد إمام حجة من رؤوس الطبقة السابعة

Al-Asghalani Al-Shafei, Ahmad Ibn Ali Hajar Abolfazl (died in 852 Hegira) Tahzib Al-Tahzib v 1 p 244 no 2445; published by: Dar Al-Fekr Beirut; First Edition; 1404 Hegira; 1984

 

Two documents are related to Sofyan in the book ' ' Sonan ' ' Kobra Beihaghi. We will analyze both documents

 

The first document to Sofyan

 

5. Abu Ahmad Muhammad Ben Abdullah Al-Zobeiri

 

He is the most famous student of Sofyan. Zahabi has said about him

 

أبو أحمد الزبيري ع محمد بن عبد الله بن الزبير بن عمر بن درهم الحافظ الكبير المجود

He is one of narrators of Majma Alayhe (in Sehah Sete). He is a great Hafez and a good narrator.

 

Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad Ibn Osman (Died in 748 Hegira) Siar Alam Al-Nobala v 9 p 529; researched by: Shoaib Al-Arnowt; Muhammad Naeem Al-Arghasusi; published by: Al-Resalat Institute; Beirut; ninth edition; 1413 Hegira

 

 

6. Ahmad Ben Al-Valid Al-Faham

 

Zahabi has said about him

 

وثَّقه الخطيب

Khatib Baghdadi has tosikh him.

 

Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ben Ahmad Ben Usman (died in 748 A.H.) Tarikh Al-Eslam and Vafiat Al-Mashahir and Al-Elam v 20 p 288; researched by: D. Umar Abd Al-Salam Tedmeri; published by: Dar Al-Ketab Al-Arabia –Lebonan / Beirut; second edition: 1404-1987 a.h. 

 

7. Abu Jafar Muhammad Ben Umarv Al-Razaz

 

Khatib Baghdadi has said about him

 

 محمد بن عمرو بن البختري بن مدرك بن أبى سليمان أبو جعفر الرزاز ... وكان ثقة ثبتا

 

Al-Baghdadi, Abu Bakr Ahmad Ibn Ali Ibn Sabet Al-Khatib (died in 463 Hegira) History of Baghdad; v 3 p 132; no 1152; published by: Dar Al-Kotob Al-Elmie; Beirut

 

 

8. Abu Al-Hussein Ben Boshran Al-Adl

 

Zahabi has said about him

 

 

وأبو الحسين بن بشران علي ابن محمد بن عبد الله بن بشران بن محمد ... قال الخطيب كان صدوقا ثبتا تام المروءة ظاهر الديانة

 

Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad Ibn Osman (died in 748 Hegira) Al-Ebr Fi Khabar Min Ghabr v3 p 122; researched by: D. Salah Al-Din Al-Monajed; published by: Matbat Hokumat Al-Kuwait; Second Edition; 1984

 

 

9. Beihaghi, the writer of the book

 

Zahabi has said about him

 

البيهقي الإمام الحافظ العلامة شيخ خراسان أبو بكر أحمد بن الحسين بن علي بن موسى الخسروجردي البيهقي صاحب التصانيف

 

Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad Ibn Ahmad Ibn Osman (died in 748 Hegira) Tazkrat Al-Hofaz v 3 p 1132; no 1014; published by: Dar Al-Kotob Al-Elmie; Beirut; First Edition

 

 

The conclusion of the first document

 

This document is valid according to the foundations of the Sunni scientists.

 

The second document to Sofyan

 

4. Muhammad Ben Yusef Al-Faryabi;

5. Abdullah Ben Muhammad Ben Saeid Ben Abi Maryam;

  6. Abu Al-Hasan Ali Ben Muhammad Al-Mesri;  

7. Abu Al-Hussein Ben Boshran;

8. Beihaghi, the author of the book

 

Several documents in the history of Medina and Damascus

 

 

اخبرتنا أم البهاء فاطمة بنت محمد قالت أنا إبراهيم بن منصور أنا أبوبكر بن المقرئ أنا أبويعلى نا زهير نا وكيع عن سفيان عن عبد الملك بن أبي بشير عن عبدالله بن مساور قال سمعت ابن عباس يبخل ابن الزبير وقال رسول الله صلى الله عليه وسلم ليس المؤمن الذي يبيت وجاره طاوي \ ح \

أخبرنا أبو القاسم الحسين بن علي بن الحسين بن علي بن الحسين الزهري وأبوالفتح المختار بن عبد الحميد بن المنتصر الاديب وأبوالمحاسن اسعد بن علي بن الموفق قالوا أنا أبو الحسن عبد الرحمن بن محمد بن المظفر أنا عبدالله بن أحمد بن حموية أنا إبراهيم بن خزيم نا عبد بن حميد أنا عبد الرزاق أنا الثوري عن عبد الملك بن أبي بشير عن عبدالله بن مساور قال سمعت ابن عباس ذكر ابن الزبير فبخله ثم قال سمعت رسول الله صلى الله عليه وسلم يقول ليس بالمؤمن الذي يشبع وجاره جائع إلى جنبه \ ح \

أخبرنا أبوغالب أحمد وأبوعبدالله يحيى ابنا الحسن قالا أنا أبوالحسين بن الآبنوسي أنا عثمان بن عمرو بن محمد بن المنتاب نا يحيى بن محمد بن صاعد نا الحسين بن الحسن أنا مؤمل نا سفيان عن عبد الملك بن أبي بشير وكان تاجرا بالمدينة وكان مرضيا عن عبدالله بن مساور قال سمعت ابن عباس يعاتب ابن الزبير في البخل ويقول قال رسول الله صلى الله عليه وسلم ليس المؤمن الذي يبيت شبعان وجاره إلى جنبه جائع \ ح \

أخبرنا أبوالقتس عبد الصمد بن محمد بن عبدالله بن مندوية أنا أبو الحسن علي بن محمد بن أحمد الحسنأباذي أنا أبو الحسن محمد بن عمر بن عيسى بن يحيى الحطراني البلدي أنا أبوعبدالله محمد بن العباس بن يونس الخياط بالموصل نا محمد بن أحمد بن أبي المثنى نا قبيصة بن عقبة عن سفيان عن عبد الملك بن أبي بشير عن عبدالله بن أبي المساور قال سمعت ابن عباس يقول وهو يبخل ابن الزبير سمعت رسول الله صلى الله عليه وسلم يقول ح

وأخبرناأبو الحسن السلمي أنا أبوالحسين بن أبي الحديد أنا أبوبكر محمد بن أحمد بن أبي الحديد أنا أبوعلي الحسن بن علي الامام الطبراني أنا سعيد بن عبدوس بن أبي زيدون أنا محمد بن يوسف نا سفيان عن عبد الملك بن أبي بشير عن عبدالله بن أبي المساور قال سمعت ابن عباس يبخل ابن الزبير ويقول قال لي رسول الله صلى الله عليه وسلم ليس المؤمن الذي يشبع وجاره جائع إلى جنبه \ ح \

أخبرناأبومنصور عبد الرحمن بن محمد الشيباني نا أبوبكر أحمد بن علي الخطيب أنا محمد بن الحسين القطان أنا محمد بن عبدالله بن أحمد بن عتاب نا يحيى بن أبي طالب نا أبوأحمد الزبيري نا سفيان الثوري عن عبد الملك بن أبي بشير عن عبدالله بن المساور وفي اصل القطان بن أبي المساور قال سمعت ابن عباس وهو يبخل ابن الزبير يقول سمعت رسول الله صلى الله عليه وسلم يقول ليس المؤمن بالذي يشبع وجاره جائع إلى جنبه \ ح \

... أخبرنا أبو القاسم بن السمرقندي أنا أبوالحسين بن النقور أنا عيسى بن علي أنا عبدالله بن محمد نا أبوسعيد عيسى بن سألم الشاشي نا عبيدالله بن عمرو عن ليث بن أبي سليم قال كان ابن عباس يكثر ان يعنف ابن الزبير بالبخل قال فلقيه يوما فعيره فقال له ابن الزبير ما اكثر ما تعيرني يا ان عباس قال ان افعل فاني سمعت رسول الله صلى الله عليه وسلم يقول ان المؤمن لا يشبع وجاره وابن عمه جائع \ ح \

أخبرنا أبوالفرج سعيد بن أبي الرجاء بن أبي منصور أنا أبوالفتح منصور بن الحسين بن علي بن القاسم بن رواد الكاتب وأبوطاهر أحمد بن محمود قالا أنا أبوبكر بن المقرئ نا أبوأحمد اسرائيل بن محمد بن اسرائيل بن عبدالله بن عيسى بن يونس بن عمرو هو أبوإسحاق السبيعي بحصن منصور حدثني عمي علي بن اسرائيل حدثني خالي أحمد بن عمرو عن أبيه عمرو عن أبيه عيسى عن أبيه عن أبي إسحاق قال حججت مع أبي هريرة ورافع بن خديج فنزلوا على عبدالله بن الزبير فذبح لهم شاة وكان يبخل

Ibn Asaker Al-Dameshghi Al-Shafei, Abi Al-Ghasem Ali Ibn Al-Hassan Ibn Hebe Allah Ibn Abdullah (died in 571 Hegira) History of Medina Damascus and Zekr Fazleha and Tasmie Min Halha Min Al-Amasel; v 28 p 218; researched by: Moheb Al-Din abi Saeed Umar Ibn Gharame Al-Amri; published by: Dar Al-Fekr; Beirut; 1995

 

 

The statement of Ibn Abd Rabe in the book ' ' Al-Aghd Al-Farid ' '

 

 

ومن البخلاء عبد الله بن الزبير وكانت تكفيه أكلة لأيام ويقول إنما بطني شبر في شبر فما عسى أن تكفيه أكلة وقال فيه أبو وجرة مولى الزبير:

لو كان بطْنُكَ شِبراً قد شَبْعْت وقد أبقَيْتَ فضلاً كثيراً للمساكينِ

فإن تُصِبْك من الأيامِ جائِحةٌ لمْ نبْكِ منك على دُنيا ولا دينِ

ما زلتَ في سورةِ الأعرافِ تَدرُسُها حتى فؤادي كمِثْلِ الخزِّ في اللِّين

إنّ امْرَأً كنتُ مولاهُ فضيَّعني يَرْجُو الفَلاحَ لَعبدٌ عيْنُ مغبونِ

وابن الزبير هو الذي قال أكلتم تمري وعصيتم أمري فقال فيه الشاعر:

رأيتُ أبا بكرٍ وربُّك غالبٌ على أَمرِهِ يبغي الخلافةَ بالتَّمْرِ

وأقبل إليه أعرابي فقال أعطني وأقاتل عنك أهل الشام فقال له اذهب فقاتل فإن أغنيت أعطيناك قال أراك تجعل روحي نقداً نسيئة وأتاه أعرابي يسأله جملاً ويذكر أن ناقته نقبت فقال أنعلها من النعال السبتية واخصفها بهلب قال له الأعرابي إنما أتيتك مستوصفا فلا حملت ناقة حملتني إليك قال إن وصاحبها

 

One of mean persons was Abdullah Ben Zbeir. He ate food related to a meal several times and said my stomach is a span in a span. Maybe, a morsel is enough. Therefore, Abu Vajre Gholam Zobeir said about him ' ' if you stomach were a span in a span, you would remain something for poor people.

 

If the world makes you suffer from a plight, we will not cry for yor religion and the world.

 

As you are reciting Araf Surah (you consider yourself in a high rank, but you do not pay attention to others) , my stomach is getting thinner ( from hunger).    

 

The person that was my master corrupted and hopes for salvation. But he is a person that is incurring a lot of losses.                                                                   

 

Abdullah Ben Zobeir Hamu said ' ' you ate my dates and disobeyed me ' '. Hence, the author said about him ' ' I saw Abubakr (Abdullah Ben Zobeir) while God had dominated on his order and sought caliphate with his dates.                       

 

One day, a wanderer in the desert came to me and said give me something so that I defend you against the people of Sham. He said ' ' go and fight. If you fight well, I will give you something ' '.                                                                             

 

The wandered in the desert answered ' ' do you want me to risk my life and you will give me something later? ' '                                                                               

 

  One day, a wanderer in the desert came to him and requested a he camel and said ' ' the feet of his she camel had wouned and he could not walk ' '.              

 

He answered ' ' have your camel wear the shoes of Sabti and cover his feet with a lot hair (until his feet get better).                                                                         

 

The wanderer in the desert said ' ' it seems that I have come to you in order to cure my camel. The camel that made me see you has no luggage any more. Abdullah Ben Zobeir said ' ' yes! his owner also dies ' '.

 

 

Al-Andolesi, Ahmad Ibn Muhammad Ibn Abd Rabe (Died in 328 Hegira) Al-Aghd Al-Farid v 6 p 188; published by: Dar Al-Ehya Toras Al-Arabi; Beirut; Lebanon; third edition; 1420 Hegira; 1999

 

وذكر سعيد بن جبير أن عبد اللّه بن عباس دخل على ابن الزبير فقال له ابن الزبير: أنت الذي تؤنبني وتبخِّلُنِي. قال ابن عباس: نعم، سمعت رسول اللهّ صلى الله عليه وسلم، يقول: ليس المسلم الذي يشبع ويجوع جاره

One day Abdullah Ben Abbas came to Abdullah Ben Zobeir. Abdullah Ben Zobeir said ' '  did you criticize me and consider me a mean person? ' ' Ibn Abbas said ' ' yes. I heard that the messenger of God (peace of Allah be upon him and his descendants) bade ' ' he is not Muslim if some one goes to bed with full stomach whereas his neighbor goes to bed with hungry stomach ' '.

 

Al-Masoudi, Abu Al-Husain Ali Ibn Al-Husain Ibn Ali (died in 346 Hegira) Marvej Al-Zahab v 1 p 382; according to the software of Jamat Al-Kabir

 

 

The twenty first remark:

Abdullah Ben Zobeir received hush money from Moavie

 

وقال ابن أبى الدنيا أخبرنى عمر بن بكير عن على بن مجاهد عن بن عروة قال سأل ابن الزبير معاوية شيئا فمنعه فقال والله ما أجهل أن ألزم هذه البنية فلا أشتم لك عرضا ولا أقصم لك حسبا ولكنى أسدل عمامتى من بين يدى ذراعا ومن خلفى ذراعا فى طريق أهل الشام وأذكر سيرة أبى بكر الصديق وعمر فيقول الناس من هذا فيقولون ابن حوارى رسول الله صلى الله عليه وسلم وابن بنت الصديق فقال معاوية حسبك بهذا شرفا ثم قال هات حوائجك

Abdullah Ben Zobeir wanted Moavie something, but he did not give it to him. Abdullah Ben Zobeir said ' ' O ' Moavie! Do not think that I cannot reside in these buildings, abuse and disgrace you. However, I drop my turban from  my front and behind  head; I will sit beside the people of Sham and will say the biography of Abubakr and Umar so that people know that your biography is different from the biography of Abubakr and Umar.                                             

 

People will also say ' ' who is this person? ' ' they will say ' ' he is the son of the disciple of the messenger of God (peace of Allah be upon him and his descendants) and the son of the daughter of Abubakr ' '. Moavie said ' ' this amount of grace is enough for you. Tell me whatever demands you have ' '.                                                     

Ibn Kasir Al-Dameshghi, Abu Al-Feda Esmaeel Ibn Umar Al-Gharshi (Died in 774 Hegira) Al-Bedaya Vanahaya v 8 p 338; published by: Maktabat Al-Maaref; Beirut

 

 

المدائني عن علي بن مجاهد عن هشام بن عروة قال: سأل عبد الله بن الزبير معاوية حوائج فمنعه فقال: يا أمير المؤمنين، أو يا معاوية، إني لخليق أن أخرج فأقعد على طريق الشام فلا أشتم لك عرضاً ولا أقصب لك حسباً، ولكني أسدل عمامتي بين يدي ذراعاً وخلفي ذراعاً، وأذكر سيرة أبي بكر وعمر، فيقال هذا ابن حواري رسول الله صلى الله عليه وسلم، فقال معاوية: كفى بذلك، وقضى حوائجه.

Since Abdullah Ben Zobier had some needs from Moavie, he said ' ' O ' Amir Al-Momenin! Or O ' Moavie! It is appropriate to sit with people of Sham and I do not abuse and disgrace you. But I open my turban my front and behind head and narrate the biography of Abubakr and Umar so that people know that your biography is false.                                                                                                     

                                  

People will also say ' ' who is this person? ' ' they will say ' ' he is the son of the disciple of the messenger of God (peace of Allah be upon him and his descendants) ' '. Moavie said ' ' this amount of grace is enough for you. Tell me whatever demands you have ' '.                                                                                

 

Al-Balazeri, Ahmad Ibn Yahya Ibn Jaber (died in 279 Hegira) Ansab Al-Ashraf v 2 p 98; according to the software of Jamat Al-Kabir

 

 

Summary and conclusion

                                                                             

We analyzed the following matters in this article:

 

The birth of Abdullah Ben Zobeir:

As it was proved, Abdullah Ben Zobier was the child of Mete.( with valid document)

 

Abdullah Ben Zobeir in the opinion of the messenger of God (peace of Allah be upon him and his descendants):                          

 

The messenger of God (peace of Allah be upon him and his descendants) had some remarks about him. For example, because Abdullah Ben Zobeir drank the blood of the messenger of God (peace of Allah be upon him and his descendants), the prophet bade ' ' woe people from your troubles ' '. (With valid document).                                                                                                              

 

In addition, the messenger of God (peace of Allah be upon him and his descendants) has a narration (with valid document) that adjusts with Abdullah Ben Zobeir. He bade ' ' a person with the name ' ' Abdullah ' ', one of warriors of Ghoreish, kils others in Mecca, disrespects Mecca and his blood is considered Halal. Four companions had adjusted this narration to Abdullah Ben Zobeir.   

                                                                                 

Abdullah Ben Zobeir in the opinion of Amir Momenan and the innocent Imams (peace be upon them):

                                                                                               

Hazrat Ali (peace be upon him) considers Abdullah Ben Zobeir ' ' Ibn Su ' ' (with valid document) and he also considers him the cause of deviation (with valid document).

                                  

Imam Hasan (peace be upon him) considers him an idiot.

                                                                                               

«سفيه لم يجد مسافها»

 

Abdullah Ben Zobeir and others

 

Abdullah Ben Abbas considers him a mean person and hints at him that a Muslim is not mean (with valid document).

 

Salman Farsi considers him a person that fired Kabe. (With valid document).

 

Abdullah Ben Zobeir received hush money from Moavie.

 

Abdullah Ben Zobeir and Ahle Beit:

 

He had a lot of animosity with Ahle Beit and Amir Momenan and he abused Amir Momenan , Imam Ali ( peace be upon him) and his family ( peace be upon them ). Even he wanted to imprison the people of Bani Hashem and to fire them.                                                                                                                       

 

He also exiled Abdullah Ben Abbas and Muhammad Hanife. Therefore, Muhammad Hanife cursed him and the people of Bani Hashem gossiped him. Furthermore, according to the remark of Moavie, he had animosity with Hazrat Ali (peace be upon him); therefore, he gave up peace be upon the messenger of God (peace of Allah be upon him and his descendants) in his sermons.         

 

 

Abdullah Ben Zobeir and the Jamal War

                                                                                     

He was the main cause of the Jamal War because he provoked his father that had decided to give up fighting with Hazrat Ali (peace be upon him) to return to the war ( valid document).

 

Aeshe that had decided to return come back the war he also m

 

with false attestation. (valid document) take part in the war

 

Of course, as it was said, the main reason of the war was not to support from Usman, but it was the animosity of Hazrat Ali (peace be upon him).

 

 



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