Table of contents
Doubt;
Criticism and analysis;
; «الحق مع ذا» the first narration
;«أَنْتَ مَعَ الْحَقِّ وَالْحَقُّ مَعَكَ حَيْثُ مَا دَارَ» the second narration:
«علي مع القرآن والقرآن مع علي the third narration:
«اللهم ادر الحق مع علي» fourth narration: the
Answering doubts
Amar is right and Amar is a rightful person
Umar is right in any situations
Final conclusion
علي مع الحق والحق مع علي
This question has been come up by: Husseini
Answer
One of narrations that proves the immaculateness of Amir Momenan (peace be upon him) and his undeniable superiority over all of the companions and the whole nation is the well known narration
«علي مع الحق والحق مع علي»
According to this narration, Amir Momenan always follows right path and he never seperates from it and right is around him wherever he is. This is same absolute immaculateness that the Shias consider for him because the absolue immaculateness means permanent follower of the right path, behaviors along with reward and lack of mistakes in behaviors and remarks and when the messenger of God (peace of Allah be upon him and his descendants) attested that Amir Momenan ( peace be upon him) always followed the right path in all aspects and never separated from the right path, the absolute immaculaeness of the Imam Ali (peace be upon him) was proved because the remarks and behaviors of an evildoer does not follow the right path. However, sometimes, they may be against the right path because persosns that are not innocent always make mistakes.
When persons that deny the virtues of Ahle Beit (peace be upon them) study this narration and such content, they stand aginst it strongly. For example, Ibn Teimie Harani that has denied the virtues of Ahle Beit (peace be upon them) for along time has claimed with closed eyes that this narration has neither valid document nor weak document.
We will analyze the documents of this narration in the Sunni books briefly so that the honest of the remarks of Ibn Teimie can be aready surveyed.
Doubt
Ibn Teimie has written in the book ' ' Menhaj Al-Sene ' '
الوجه السادس قولهم إنهم رووا جميعا أن رسول الله صلى الله عليه وسلم قال على مع الحق والحق معه يدور حيث دار ولن يفترقا حتى يردا على الحوض من أعظم الكلام كذبا وجهلا
فإن هذا الحديث لم يروه أحد عن النبي صلى الله عليه وسلم لا بإسناد صحيح ولا ضعيف فكيف يقال إنهم جميعا رووا هذا الحديث وهل يكون أكذب ممن يروى عن الصحابة والعلماء أنهم رووا حديثا والحديث لا يعرف عن واحد منهم أصلا بل هذا من أظهر الكذب ولو قيل رواه بعضهم وكان يمكن صحته لكان ممكنا فكيف وهو كذب قطعا على النبي (ص).
بخلاف إخباره أن أم أيمن في الجنة فهذا يمكن أنه قاله فإن أم أيمن امرأة صالحة من المهاجرات فإخباره أنها في الجنة لا ينكر بخلاف قوله عن رجل من أصحابه أنه مع الحق وأن الحق يدور معه حيثما دار لن يفترقا حتى يردا على الحوض فإنه كلام ينزه عنه رسول الله (ص)
أما أولا فلأن الحوض إنما يرده عليه أشخاص كما قال للأنصار..
وأيضا فالحق لا يدور مع شخص غير النبي صلى الله عليه وسلم ولو دار الحق مع على حيثما دار لوجب أن يكون معصوما كالنبي صلى الله عليه وسلم وهم من جهلهم يدعون ذلك ولكن من علم أنه لم يكن بأولى بالعصمة من أبي بكر وعمر وعثمان وغيرهم وليس فيهم من هو معصوم علم كذبهم.
A lot of narrators have narrated the remark of (Shias ) that the messenger of God ( peace of Allah be upon him and his descendants) said ' ' Ali always follows the right path and he is right and righ always is around him. These never separate from each other until they join me beside the Kosar Pool ' '. This is considred one of greatest lies and stupid remarks.
Since no one has narrated this Hadith (whether valid document or weak document) from the messenger of God (peace of Allah be upon him and his descendants), how do the Shias claim that all of narrators have narrated this narration.
The reason of the falsity of the claim of the Shias is ' ' right is around no one except the messenger of God (peace of Allah be upon him and his descendants) and if right is around Ali, he should be innocent the same as the messenger of God (peace of Allah be upon him and his descendants). This demonstrates the stupidity of Shias for their claim. However, persons that are wise know that Imam Ali (peace be upon him) is more qualified than Abubakr, Umar, Usman and others in immaculateness because no one is immaculate among the mentioned persons, the falsity of the claim of the Shias can be understood.
Ibn Teimiye Al-Horani Al-Hanbali, Abu Al-Abbas Ahmad Abd Al-Halim (died in 728 hejira), Menhaj Al-Sonat Al-Nabaviye, v 4 p 238, 239, Researched by: D. Muhammad Reshad Salem, Published by: Ghartabat Institute, First Edition, 1406 hejira
Criticism and analysis
This narration has been narrated with different interpretations and valid documents in the Sunni sources.
We will mention each of them separately and will analyze its documents.
«الحق مع ذا» the first narration
Abu Yala Museli in the book ' ' Mosnad ' ', Abubakr Ajori in the book ' ' Al-Sharie ' ', Ibn Hajar Asghalani in the book ' ' Al-Mataleb Al-Alie ' ', Ibn asaker Dameshghi in the book ' ' the history of Medina and Damascus ' ', Siuti in the book ' ' Jame Al-Ahadith ' ' and Motaghi Hendi in the book ' ' Kenz Al-Amal ' ' have written
حَدَّثَنَا مُحَمَّدُ بْنُ عَبَّادٍ الْمَكِّيُّ، حَدَّثَنَا أَبُو سَعِيدٍ، عَنْ صَدَقَةَ بْنِ الرَّبِيعِ، عَنْ عُمَارَةَ بْنِ غَزِيَّةَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي سَعِيدٍ، عَنْ أَبِيهِ قَالَ: كُنَّا عِنْدَ بَيْتِ النَّبِيِّ (ص) فِيْ نَفَرٍ مِنَ الْمُهَاجِرِينَ وَالأَنْصَارِ، فَخَرَجَ عَلَيْنَا فَقَالَ: «أَلا أُخْبِرُكُمْ بِخِيَارِكُمْ؟» قُلْنَا: بَلَى. قَالَ: «خِيَارُكُمُ الْمُوفُونَ الْمُطَيِّبُونَ، إِنَّ اللَّهَ يُحِبُّ الْخَفِيَّ التَّقِيَّ»
قَالَ: وَمَرَّ عَلِيُّ بْنُ أَبِي طَالِبٍ فَقَالَ: «الْحَقُّ مَعَ ذَا، الْحَقُّ مَعَ ذَا
It has been narrated from Abu Saeid ' ' we along with some migrants and supporters were beside the house of the messenger of God (peace of Allah be upon him and his descendants). The prophet left the house and said ' ' would you like to inform you who is best among you? ' ' We said ' 'yes ' '. He said ' ' the best person among you is a person that keeps his promises and is a pious person. Indeed, God likes a person that is pious secretly.
Abu Saeid said ' ' in such time, Ali Bin Abi Taleb passed by there. Then the messenger of God (peace of Allah be upon him and his descendants) said ' ' he is right. He is right ' '.
-Abu Yali Al-Movaseli Al-Tamimi, Ahmad Ben Ali Ben Al-Mothana, (died in 307 hejira), Mosnad Abi Yali, v 2 p 318, hadith 1052, Researched by: Hossein Salim Asad, Published by: Dar Al-Mamum Leltorath, Damascus, First Edition, 1404 hejira- 1984
-Al-Ajari, Abibakr Muhammad Ben Al-Hossein (died in 360 hejira), Al-Shariat, v 4 p 1759, 2092, hadith 1583, Researched by: Doctor Abdullah Ben Omar Ben Soleiman Al-Domeiji, Published by: Dar Al-Vatan, Riyadh, Saudi Arabia, Second Edition, 1420 hejira- 1999
-Al-Asghalani Al-Shafei, Ahmad Ben Ali Ben Hajar Abu Al-Fazl (died in 852 hejira), Al-Mataleb Al-Aliye be Zavaed Al-Masanid Al-Thamaniye, v 16 p 147, hadith 3945, Researched by: D. Sad Ben Naser Ben Abd Al-Aziz Al-Shatari, Published by: Dar Al-Aseme/ Dar Al-Gheith, First Edition, Saudi Arabia, 1419 hejira
-Ibn Asaker Al-Dameshghi Al-Shafei, Abi Al-Ghasem Ali Ben Al-Hasan Ibn Habatollah Ben Abdullah (died in 571 hejira), Tarikh Medina Damascus va Zakara Fazloha va Tasmiye Min Haleha Min Al-Amathel, v 42 p 449, Researched by: Moheb Al-Din Abi Saeed Omar Ben Gharame Al-Omari, Published by: Dar Al-Fekr, Beirut, 1995
-Al-Siuti, Jalal Al-Din Abu Al-Fazl Abd Al-Rahman Ben Abibakr (died in 911 hejira), Jame Al-Ahadith, (Al-Jame Al-Saghir va Zavaed va Al-Jame Al-Kabir), v 4 p 258, according to the software of Jamat Al-Kabir
-Al-Hendi, Ala Al-Din Ali Al-Motaghi Ben Hesam Al-Din (died in 975 hejira), Kanz Al-Emal Fi Sonan Al-Aghval va Al-Afal, v 11 p 285, Researched by: Mahmud Omar Al-Damiyati, Published by: Dar Al-Kotob Al-Elmie, Beirut, First Edition, 1419 hejira, 1998
After narrating this narration, Abubakr Ajori has said
ومناقب علي رضي الله عنه وفضائله أكثر من أن تحصى، ولقد أكرمه الله عز وجل بقتال الخوارج، وجعل سيفه فيهم وقتاله لهم سيف حق إلى أن تقوم الساعة...
Al-Ajari, Abibakr Muhammad Ben Al-Hossein (died in 360 hejira), Al-Shariat, v 4 p 1759, 2092, hadith 1583, Researched by: Doctor Abdullah Ben Omar Ben Soleiman Al-Domeiji, Published by: Dar Al-Vatan, Riyadh, Saudi Arabia, Second Edition, 1420 hejira- 1999
Analyzing the document of the narration
There is no fault in this narration from the aspect of document. After narrating this narration, Ibn Hajar Heithami has said
ومر علي بن أبي طالب فقال: الحق مع ذا الحق مع ذا.
رواه أبو يعلى ورجاله ثقات.
Abu Yala has narrated this narration and its narrators are reliable.
Al-Heithami, Abu Al-Hasan Ali Ben Abibakr (died in 807 hejira), Majma Al-Zavaed Manba Al-Favaed, v 7 p 235, Published by: Dar Al-Rayan lel Torath/ Dar Al-Ketab Al-Arabi, Cairo, Beirut, 1407 hejira
Although the clarification of Heithami is enough to prove the validity of the document of the narration, we will analyze each and every narration.
Muhammad Bin Ebad Al-Maki
He is one of the narrators of Bokhari, Mosalam, Termezi, Ibn Maje, and Nasaee, Mezi has written in the book ' ' Tahzib Al-Kamal ' ' about him
قال عَبد الله بن أحمد بن حنبل: سَأَلتُ أبي عن محمد ابن عباد المكي، فقال لي: حديثه حديث أهل الصدق، وأرجو أن لا يكون به بأس. قال: وسمعته مرة أخرى ذكره فقال: يقع في قلبي أنه صدوق. وَقَال أبو زُرْعَة، عن يحيى بن مَعِين: لا بأس به. وذكره ابنُ حِبَّان في كتاب الثقات...
وروى له الجماعة سوى أبي داود.
Abdullah Bin Ahmad Bin Hanbel said ' ' I asked my father about him ' '. He said ' ' his narrations are kinds of narrations that honest people narrate. I hope there are no faults in them ' '. Abdullah says ' ' I heard my once more that my father said ' ' my heats witnesses that he is very honest ' '. Abu Zare has said ' ' it has been narrated that Yahya Bin Moein said ' ' there is no fault in him ' '. Ibn Haban has mentioned him as reliable persons in the book ' ' Al-Saghat ' '.
All of the persons of Sehah Sete, except Abu Davud, have narrated a narration from him.
Al-Mazi, Abu Al-Hajaj Yusef Ben Al-Zaki Abd Al-Rahman (died in 742 hejira), Tahzib Al-Kamal, v 25 p 437, Researched by: D. Bashar Ovad Maruf, Published by: Resalat Institute, Beirut, First Edition, 1400 hejira- 1980
Abu Saeid Abd Al-Rahman Bin Abdullah
He is one of narrators of Bokhari, Nasaee and Ibn Maje
عبد الرحمن بن عبد الله أبو سعيد مولى بني هاشم البصري الحافظ عن عكرمة بن عمار وشعبة وعنه أحمد والعدني ثقة توفي 197 خ س ق
Abd Al-Rahman Bin Abdullah was Hafez (he memorized a hundred Hadiths). He has narrated narrations from Akrame and Shoabe and Ahmad Bin Hanbel and Andi have narrated narrations from him. He is reliable and he deceased in 197 A.H. Bokhari, Nasaee and Ibn Maje have narrated narrations from him.
Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ben Ahmad Ben Osman (died in 748 hejira), Al-Kashef Fi Marefat Min Laho Ravayat Fi Al-Kotob Al-Sonat, v 1 p 633, no 3238, Researched by: Muhammad Avame, Published by: Dar Al-Gheble lel Thaghafe Al-Eslamiye, Olov Institute, Jadde, First Edition, 1413 hejira- 1992
Sadaghe Bin Al-Rabie
Ibn Haban has mentioned his name as one of reliable persons in the book ' ' Al-Saghat ' '
صدقة بن الربيع يروى عن عمارة بن غزية روى عنه أبو سعيد مولى بنى هاشم
Al-Tamimi Al-Basati, Abu Hatam Muhammad Ben Haban Ben Ahmad (died in 354 hejira), Al-Thaghat, v 8 p 319, no 13657, Researched by: Al-Seyed Sharaf Al-Din Ahmad, Published by: Dar Al-Fekr, First Edition, 1395 hejira- 1975
After narrating a narration that Sadaghe Bin Al-Rabie is in its document, Heithami has said
رواه أبو يعلى ورجاله رجال الصحيح غير صدقة بن الربيع وهو ثقة.
Abu Yala has narrated this narration and all of its narrators are the narrators of the book ' ' Sahih Bokhari ' ' except Sadaghe Bin Rabie that is reliable.
Al-Heithami, Abu Al-Hasan Ali Ben Abibakr (died in 807 hejira), Majma Al-Zavaed Manba Al-Favaed, v 10 p 256, Published by: Dar Al-Rayan lel Torath/ Dar Al-Ketab Al-Arabi, Cairo, Beirut, 1407 hejira
After narrating a narration that Sadaghe Bin Rabie is in its document, Muhammad Bin Durish has said
رجاله رجال الصحيح غير صدقة بن الربيع، وهو ثقة.
The narrators of this narration are the narrators of the book ' ' Sahih ' ' of Bokhari except Sadaghe Bin Rabie that is reliable.
Al-Beiruti Al-Shafei, Al-Emam Al-Sheikh Muhammad Ben Darvish Ben Muhammad Al-Hut (died in 1277 hejira), Asna Al-Mataleb Fi Ahadith Mokhtalefat Al-Marateb, v 1 p 249, Researched by: Mostafa abd Al-Ghader Ata, Published by: Dar Al-Kotob Al-Elmie, Beirut, First Edition, 1418 hejira- 1997
He will prove his reliability with the attestation of these three Sunni great scientists. In addition, there is no weakness about him in the Sunni books.
Amare Bin Ghazie
He is one of the narrators of Bokhari, Mosalam and other persons of Sehah Sete. Mezi has written in the book ' ' Tahzib Al-Kamal ' ' about him
قال عَبد الله بن أحمد بن حنبل عَن أبيه، وأبو زُرْعَة: ثقة. وَقَال إسحاق بن منصور، عن يحيى بن مَعِين: صالح. وَقَال أبو حاتم: ما بحديثه بأس، كان صدوقا. وَقَال النَّسَائي: ليس به بأس. قال محمد بن سعد: توفي سنة أربعين ومئة، وكان ثقة، كثير الحديث. إستشهد به البخاري في "الصحيح"، وروى له في "الأدب"وروى له الباقون.
Abdullah Bin Ahmad Bin Hanbel has narrated from his father and Abu Zare that he is reliable. Ishagh Bin Mansur has narrated from Yahya Bin Moein that he is righteous. Abu Hatem has said ' there is no fault in his narrations and he is very honest ' '. Nasaee has said ' ' there is no fault in him ' '. Muhammad Bin Sad has said ' ' he passed away in 140 A.H. and was a reliable person and narrated a lot of narrations. Bokhari has referred to his narrations in the book ' ' Sahih ' ' and he has also narrated narrations from him in the book ' ' Adab Al-Mofrad ' ' and other persons of Sehah Sete have narrated narrations from him.
Al-Mazi, Abu Al-Hajaj Yusef Ben Al-Zaki Abd Al-Rahman (died in 742 hejira), Tahzib Al-Kamal, v 21 p 260, 261, Researched by: D. Bashar Ovad Maruf, Published by: Resalat Institute, Beirut, First Edition, 1400 hejira- 1980
Abd Al-Rahman Bin Abi Saeid
He is one of narrators of Bokhari, Mosalam and other Sehah Sete. Mezi has written in the book ' ' Tahzib Al-Kamal ' '
قال النَّسَائي: ثقة. وذكره ابنُ حِبَّان في كتاب"الثقات"، وَقَال هو ومحمد بن عَبد الله بن نمير، وعَمْرو بن علي: مات سنة اثنتي عشرة ومئة. زاد ابن حبان: وهو ابن سبع وسبعين سنة. استشهد به البخاري في الصحيح، وروى له في الأدب. وروى له الباقون.
Nasaee has said ' ' he is reliable ' '. Ibn Haban has mentioned his name in the book ' ' Al-Saghat ' ' and he has said ' ' Muhammad Bin Abdullah Bin Namir and Umarv Bin Ali passed away in 212 A.H. Ibn Haban has added ' ' he was seventy seven in the time of his decease. Bokhari referred to his narrations in the book ' ' Sahih ' ' and he has narrated in the book ' ' Adab Al-Mofrad ' ' other persons of Sehah Sete have narrated a narration from ' '.
Al-Mazi, Abu Al-Hajaj Yusef Ben Al-Zaki Abd Al-Rahman (died in 742 hejira), Tahzib Al-Kamal, v 17 p 135, Researched by: D. Bashar Ovad Maruf, Published by: Resalat Institute, Beirut, First Edition, 1400 hejira- 1980
Abu Saeid Al-Khodri
He is one of companions.
Hence, there is no fault in the validity of this narration.
«أَنْتَ مَعَ الْحَقِّ وَالْحَقُّ مَعَكَ حَيْثُ مَا دَارَ» the second narration
Ibn Asaker Dameshghi has written in the book ' ' Tarikh Medina Damascus ' '
(19567)- أَخْبَرَنَا أَبُو الْحَسَنِ عَلِيُّ بْنُ أَحْمَدَ بْنِ مَنْصُورٍ، أنا أَبُو الْحَسَنِ أَحْمَدُ بْنُ عَبْدِ الْوَاحِدِ بْنِ أَبِي الْحَدِيدِ، أنا جَدِّي أَبُو بَكْرٍ، أنا أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ يُوسُفَ بْنِ بِشْرٍ، نَا مُحَمَّدُ بْنُ عَلِيِّ بْنِ رَاشِدٍ الطَّبَرِيُّ، بِصُورَ، وَأَحْمَدُ بْنُ حَازِمِ بْنِ أَبِي غرزة الْكُوفِيُّ، قَالا: أنا أَبُو غَسَّانَ مَالِكُ بْنُ إِسْمَاعِيلَ، نَا سَهْلُ بْنُ شُعَيْبٍ النِّهْمِيُّ، عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ الْمَدِينِيِّ، قَالَ: حَجَّ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ فَمَرَّ بِالْمَدِينَةِ، فَجَلَسَ فِي مَجْلِسٍ فِيهِ سَعْدُ بْنُ أَبِي وَقَّاصٍ، وَعَبْدُ اللَّهِ بْنُ عُمَرَ، وَعَبْدُ اللَّهِ بْنُ عَبَّاسٍ، فَالْتَفَتَ إِلَى عَبْدِ اللَّهِ بْنِ عَبَّاسٍ، فَقَالَ: يَا أَبَا عَبَّاسٍ، إِنَّكَ لَمْ تَعْرِفْ حَقَّنَا مِنْ بَاطِلِ غَيْرِنَا، فَكُنْتَ عَلَيْنَا وَلَمْ تَكُنْ مَعَنَا، وَأَنَا ابْنُ عَمِّ الْمَقْتُولِ ظُلْمًا يَعْنِي عُثْمَانَ بْنَ عَفَّانَ رَضِيَ اللَّهُ عَنْهُ وَكُنْتُ أَحَقَّ بِهَذَا الأَمْرِ مِنْ غَيْرِي، فَقَالَ ابْنُ عَبَّاسٍ: اللَّهُمَّ إِنْ كَانَ هَكَذَا فَهَذَا وَأَوْمَأَ إِلَى ابْنِ عُمَرَ أَحَقُّ بِهَا مِنْكَ، لأَنَّ أَبَاهُ قُتِلَ قَبْلَ ابْنِ عَمِّكَ، فَقَالَ مُعَاوِيَةُ: وَلا سَوَاءً، إِنَّ أَبَا هَذَا قَتَلَهُ الْمُشْرِكُونَ، وَابْنَ عَمِّي قَتَلَهُ الْمُسْلِمُونَ، فَقَالَ ابْنُ عَبَّاسٍ: هُمْ وَاللَّهِ أَبْعَدُ لَكَ وَأَدْحَضُ لِحُجَّتِكَ، فَتَرَكَهُ وَأَقْبَلَ عَلَى سَعْدٍ، فَقَالَ: يَا أَبَا إِسْحَاقَ، أَنْتَ الَّذِي لَمْ تَعْرِفْ حَقَّنَا، وَجَلَسَ فَلَمْ يَكُنْ مَعَنَا وَلا عَلَيْنَا، قَالَ: فَقَالَ سَعْدٌ: إِنِّي رَأَيْتُ الدُّنْيَا قَدْ أَظْلَمَتْ، فَقُلْتُ لِبَعِيرِي: إِخْ، فَأَنَخْتُهَا حَتَّى انْكَشَفَتْ، قَالَ: فَقَالَ مُعَاوِيَةُ: لَقَدْ قَرَأْتُ مَا بَيْنَ اللَّوْحَيْنِ، مَا قَرَأْتُ فِي كِتَابِ اللَّهِ (ص): إِخْ، قَالَ: فَقَالَ سَعْدٌ: أَمَا إِذْ أَبَيْتَ، فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ (ص) يَقُولُ لِعَلِيٍّ: " أَنْتَ مَعَ الْحَقِّ وَالْحَقُّ مَعَكَ حَيْثُ مَا دَارَ "، قَالَ: فَقَالَ مُعَاوِيَةُ: لَتَأْتِيَنِّي عَلَى هَذَا بِبَيِّنَةٍ، قَالَ: فَقَالَ سَعْدٌ: هَذِهِ أُمُّ سَلَمَةَ تَشْهَدُ عَلَى رَسُولِ اللَّهِ (ص) فَقَامُوا جَمِيعًا فَدَخَلُوا عَلَى أُمِّ سَلَمَةَ، فَقَالُوا: يَا أُمَّ الْمُؤْمِنِينَ، إِنَّ الأَكَاذِيبَ قَدْ كَثُرَتْ عَلَى رَسُولِ اللَّهِ (ص) وَهَذَا سَعْدٌ يَذْكُرُ عَنِ النَّبِيِّ (ص) مَا لَمْ نَسْمَعْهُ، أَنَّهُ قَالَ، يَعْنِي لِعَلِيٍّ: " أَنْتَ مَعَ الْحَقِّ وَالْحَقُّ مَعَكَ حَيْثُ مَا دَارَ "، فَقَالَتْ أُمُّ سَلَمَةَ: فِي بَيْتِي هَذَا قَالَ رَسُولُ اللَّهِ (ص) لِعَلِيٍّ، قَالَ: فَقَالَ مُعَاوِيَةُ لِسَعْدٍ: يَا أَبَا إِسْحَاقَ، مَا كُنْتُ أَلْوَمَ الآنَ إِذْ سَمِعْتَ هَذَا مِنْ رَسُولِ اللَّهِ (ص) وَجَلَسْتَ عَنْ عَلِيٍّ، لَوْ سَمِعْتُ هَذَا مِنْ رَسُولِ اللَّهِ (ص) لَكُنْتُ خَادِمًا لِعَلِيٍّ حَتَّى أَمُوتَ.
Moavie came to Medina after Hajj and attended in the meeting that Sad Bin Abi Vaghas, Abdullah Bin Umar and Abdullah Bin Abbas attended. He said to Abdullah Bin Abbas ' ' O ' Aba Abbas! You did not recognize our right from the right of other people. You were against us not with us when I am the cousin of somenone that was killed innocently (Usman Bin Afan) and I was more qualified than others for this affair.
Referring to the son of umar, Ibn Abbas answered ' ' if so, he would hve been more qualified than you because his father was killed befor your cousin. Moavie said ' ' they are not equal because the polytheists killed his father, but the Muslims killed my cousin. Ibn Abbas answered ' ' since they were Muslim, it causes that caliphate never belongs you and it abolishes your reason more easily ' '.
Then Moavoe left Ibn Abbas and said to Sad Bin Abi Vaghas ' ' O ' Abu Ishagh! You ignored our righ and left us. You were neither with us nor against us ' '.
Sad said ' ' I saw that the world had become dark. Then I said to my camel ' ' (lie down). I had my camel lie down until it became light. Moavie said ' ' in this meantime, I recited Quran, but I did not recite the word ' ' Ekh ' ' in the book of God.
Sad answered ' ' on the face of it, you have decided not to accept it. I heard that the messenger of God (peace of Allah be upon him and his descendants) said to Imam Ali (peace be upon him) ' ' you always follow the right path and you are right in any situations ' '. Moavie said ' ' you should come up to documents for whatever you have said ' '. Sad said ' ' Um Salame attests that the messenger of God (peace of Allah be upon him and his descendants) has said it ' '.
Then all of them stood up, came to Moavie and said ' ' O ' Amir Momenan! A lot of persons tell a lie about the messenger of God (peace of Allah be upon him and his descendants). Ibn Sad has narrated from the messenger of God (peace of Allah be upon him and his descendants) remarks that we did not hear that he said to Imam Ali (peace be upon him) ' ' you always follows the right path and right is within you wherever you are ' '. Then Um Salame said ' ' the messenger of God (peace of Allah be upon him and his descendants) said this matter to Ali in my house ' '.
Then Moavie said to Sad ' ' O ' Abu Ishagh! I should not have been admonished before you because you heard this matter from the messenger of God (peace of Allah be upon him and his descendants), but you did not join Imam Ali (peace be upon him). If I had heard such matter from the messenger of God (peace of Allah be upon him and his descendants), I would have been the servant of Imam Ali (peace be upon him) until the time of my death.
Ibn Asaker Al-Dameshghi Al-Shafei, Abi Al-Ghasem Ali Ben Al-Hasan Ibn Habatollah Ben Abdullah (died in 571 hejira), Tarikh Medina Damascus va Zakara Fazloha va Tasmiye Min Haleha Min Al-Amathel, v 20 p 361, Researched by: Moheb Al-Din Abi Saeed Omar Ben Gharame Al-Omari, Published by: Dar Al-Fekr, Beirut, 1995
Analyzing the document of the narration
Abu Al-Hasan Ali Bin Ahmad Bin Mansur
Ibn Asaker has written about his master
علي بن أحمد بن منصور بن محمد بن عبدالله بن محمد أبو الحسن بن أبي العباس الغساني المعروف بابن قبيس. الفقيه المالكي النحوي الزاهد...
سمعت منه الكثير وكان ثقة متحرزا متيقظا منقطعا عن الناس ملازما لبيته في درب النقاشة أو متخليا في بيته في المنارة الشرقية وكان يفتي على مذهب مالك ويقرئ النحو ويعرف الفرائض والحساب وكان مغاليا في السنة رحمه الله محبا لأصحاب الحديث.
Ali Bin Ahmad Bin Mansur was one of jurisprudents of Maleki and was aware of the sceinceof syntax. In addition, he was a pious person.
I heard a lot that he was reliable, pious and alert. He was from Boride and always stayed at home, issued fatwa according to the religion of Malek, studied the science of syntax and learned the obligations and the science of math. he applied allof his ability in the tradition and liked the companions of the Hadith.
Ibn Asaker Al-Dameshghi Al-Shafei, Abi Al-Ghasem Ali Ben Al-Hasan Ibn Habatollah Ben Abdullah (died in 571 hejira), Tarikh Medina Damascus va Zakara Fazloha va Tasmiye Min Haleha Min Al-Amathel, v 41 p 237, no 4789, Researched by: Moheb Al-Din Abi Saeed Omar Ben Gharame Al-Omari, Published by: Dar Al-Fekr, Beirut, 1995
Abu Al-Hasan Ahmad Bin Abd Al-Vahed Bin Abi Al-Hadid
Zahabi has written about him in the book ' ' Seir Alam Al-Nobla ' '
ابن أبي الحديد. الشيخ العدل المرتضى الرئيس أبو الحسن أحمد بن عبدالواحد... وكان ثقة نبيلا متفقدا لأحوال الطلبة والغرباء عدلا مأمونا.
Ibn Abi Al-Hadid was a fair and lovely master and he was reliable and famous. He visited clergymen and homeless people and he was fair and honest.
Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ben Ahmad Ben Osman (died in 748 hejira), Seir Alam Al-Nobala, v 18 p 418, Researched by: Shoaib Al-Arnowt, Muhammad Naeem Al-Araghsusi, Published by: Resalat Institute, Beirut, Ninth Edition, 1413 hejira
Abubakr
Ibn Asaker has written about him
أبو بكر محمد بن أحمد بن عثمان السلمي الشاهد المعروف بابن أبي الحديد الثقة الأمين الرضا الشيخ النبيل.
Abubakr Muhammad Ben Ahmad known as Ibn Abi Al-Hadid was reliable, honest, lovely, professional and famous.
Ibn Asaker Al-Dameshghi Al-Shafei, Abi Al-Ghasem Ali Ben Al-Hasan Ibn Habatollah Ben Abdullah (died in 571 hejira), Tarikh Medina Damascus va Zakara Fazloha va Tasmiye Min Haleha Min Al-Amathel, v 51 p 79, Researched by: Moheb Al-Din Abi Saeed Omar Ben Gharame Al-Omari, Published by: Dar Al-Fekr, Beirut, 1995
Abu Abdullah Muhammad Bin Yusef Bin Boshr
Khatib Baghdadi has written about him
محمد بن يوسف بن بشر بن النضر بن مرداس أبو عبد الله الهروي ويعرف بغندر وكان أحد الحفاظ الثقات وسكن دمشق وورد بغداد وحدث بها
Muhammad Bin Yusef known as Ghandar was one of reliable Hafezs. He lived in Damascus and then he entered Baghdad. He narrated Hadiths there.
Al-Baghdadi, Abubakr Ahmad Ben Ali Ben Thabet Al-Khatib (died in 463 hejira), Tarikh Baghdad, v 3 p 405, no 1533, Published by: Dar Al-Kotob Al-Elmie, Beirut
Ahmad Bin Hazem Ben Abi Gharze Al-Kufi
Zahabi has said about him
ابن أبي غرزة الامام الحافظ الصدوق أحمد بن حازم بن محمد بن يونس بن قيس بن أبي غرزة أبو عمرو الغفاري الكوفي صاحب المسند ولد سنة بضع وثمانين ومئة
وله مسند كبير وقع لنا منه جزء وذكره ابن حبان في الثقات وقال كان متقنا.
Ibn Abi Ghazre was a leader, a Hafez (a person that has memorized a hundred thousand Hadiths) and he was very honest.
He had the document of a large place and I inherited some of its parts. Ibn Haban has mentioned him as one of reliable persons and he has said ' ' he narrated Hadiths correctly.
Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ben Ahmad Ben Osman (died in 748 hejira), Seir Alam Al-Nobala, v 13 p 239, Researched by: Shoaib Al-Arnowt, Muhammad Naeem Al-Araghsusi, Published by: Resalat Institute, Beirut, Ninth Edition, 1413 hejira
Abu Ghasan Malek Bin Ismaeil
Zahabi has written about him
مالك بن إسماعيل أبو غسان النهدي الحافظ عن إسرائيل وعبد الرحمن بن الغسيل وعنه البخاري ومن بقي بواسطة وأبو زرعة حجة عابد قانت لله توفي 219 ع
Malek Bin Ismaeil was Hafez (he has memorized a hundred narrations). He has narrated narrations from Israeil and Abd Al-Rahman Bin Ghoseil and Bokhari and other persons of Sehah Sete have narrated narrations from him through Abu Zare. He is Hojat (a person that has memorized three hundred thousand Hadiths) and the worshiper of God.
Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ben Ahmad Ben Osman (died in 748 hejira), Al-Kashef Fi Marefat Min Laho Ravayat Fi Al-Kotob Al-Sonat, v 2 p 233, no 5239, Researched by: Muhammad Avame, Published by: Dar Al-Gheble lel Thaghafe Al-Eslamiye, Olov Institute, Jadde, First Edition, 1413 hejira- 1992
Sahl Bin Shoayb
Zahabi has said about him in the book ' ' Tarikh Al-Eslam ' '
سهل بن شعيب النخعي الكوفي. وفد على عمر بن عبد العزيز. وروى عن الشعبي وبريدة بن سفيان وقنان النهمي. وعنه زريق البجلي المقرئ وأبو غسان مالك بن إسماعيل وأبو داود الطيالسي وعون بن سلام. وما علمت به بأساً.
Sahl Bin Shoayb Nakhaei Kufi has narrated narrations from Shoabi and Boride. I have never found any faults in him.
Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ben Ahmad Ben Osman (died in 748 hejira), Tarikh Al-Eslam va Vafiyat Al-Mashahir va Alam, v 9 p 413, Researched by: D. Omar Abd Al-Salam Tedmeri, Published by: Dar Al-Kotob Al-Arabi, Lebanon/ Beirut, First Edition, 1407 hejira- 1987
Abdullah Bin Abdullah Al-Madini
Ibn Abi Hatam Razi has said about him
عبيد الله بن عبد الله بن عمر بن الخطاب مات قبل سالم سمع أباه روى عن الزهرى سمعت أبى يقول ذلك نا عبد الرحمن قال سئل أبو زرعة عن عبيد الله بن عبد الله بن عمر فقال مدينى ثقة.
Abdullah Bin Abdullah died before Salem. He heard narrations from his father and Zahri has narrated narrations from him. I heard that my father said ' ' I heard that my father said ' ' I heard from Abd Al-Rahman that Abu Zare was asked about Ubeidullah Bin Abdullah. Then he said ' ' he was from Medina and he was reliable ' '.
Ibn Abi Hatam Al-Razi Al-Tamimi, Abu Muhammad Abd Al-Rahman Ben Abi Hatam Muhammad Ben Edris (died in 327 hejira), Al-Jaraha Al-Tadil, v 5 p 320, no 1520, Published by: Dar Ehya Al-Torath Al-Arabi, Beirut, First Edition, 1271 hejira- 1952
It is strange that Sad Bin Abi Vaghas had heard this remark from the messenger of God (peace of Allah be upon him and his descendants). However, after the decease of the messenger of God, he swore allegiance with Abubakr and then with Umar. Then He voted in the favor of Usman in the council including six persons. In addition, when all of people swore allegiance with Amir Al-Momenin (peace be upon him), he refused to swear allegiance with him.
When most of the companions of the messenger of God were fighting under the flag of the standard bearer, Moavie, Sad Bin Abi Vaghas refused to help Amir Momenan (peace be upon him).
In fact, if the messenger of God (peace of Allah be upon him and his descendants) asks him about this matter in the doomsday, how will he answer? If he had believed in the honesty of the messenger of God (peace of Allah be upon him and his descendants), why would not he have paid attention to his remark?
More surprisingly, Moavie Ben Abi Sofyan heard this narration from Sad Bin Abi Vaghas and Um Salame. Afterwards, immediately, he announced all of the Islamic cities that they should curse Ali Bin Abit Taleb in the pulpits of mosques and the sermons of the prayer.
. It is interesting that Ibn Hajar Heithami narrates this narration.To keep the honor of Moavie, he has refused to mention his name and he has used the word ' ' such a person ' ' for him.
(3073)- [3277] حَدَّثَنَا عَمْرُو بْنُ عَلِيٍّ، ثنا أَبُو دَاوُدَ، ثنا سَعْدُ بْنُ شُعَيْبٍ النّهْمِيُّ، عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ التَّيْمِيِّ، أَنَّ فُلانًا دَخَلَ الْمَدِينَةَ حَاجًّا، فَأَتَاهُ النَّاسُ يُسَلِّمُونَ عَلَيْهِ، فَدَخَلَ سَعْدٌ، فَسَلَّمَ...
Al-Heithami, Abu Al-Hasan Ali Ben Abibakr (died in 807 hejira), Kashf Al-Estar An Zavaed Al-Bazar Ala Al-Kotob Al-Sonat, v 4 p 96, no 3282, Researched by: Habib Al-Rahman Al-Azami, Published by: Resalat Institute, Beirut, First Edition, 1399 hejira- 1979
These remarks demonstrate that the Sunni scientists apply different kinds of tricks to keep the honor of some persons such as Moavie so that others do not imagine that Moavie was Naseby.
«علي مع القرآن والقرآن مع علي» the third narration
Hakem Neishaburi has written in the book ' ' Al-Mostadrek Ala Al-Sahihin ' '
(4566)- [3: 121] أَخْبَرَنَا أَبُو بَكْرٍ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الْحَفِيدُ، ثنا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ نَصْرٍ، ثنا عَمْرُو بْنُ طَلْحَةَ الْقَنَّادُ الثِّقَةُ الْمَأْمُونُ، ثنا عَلِيُّ بْنُ هَاشِمِ بْنِ الْبَرِيدِ، عَنْ أَبِيهِ، قَالَ: حَدَّثَنِي أَبُو سَعِيدٍ التَّيْمِيُّ، عَنْ أَبِي ثَابِتٍ مَوْلَى أَبِي ذَرٍّ، قَالَ: كُنْتُ مَعَ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ يَوْمَ الْجَمَلِ، فَلَمَّا رَأَيْتُ عَائِشَةَ وَاقِفَةً دَخَلَنِي بَعْضُ مَا يَدْخُلُ النَّاسَ، فَكَشَفَ اللَّهُ عَنِّي ذَلِكَ عِنْدَ صَلاةِ الظُّهْرِ، فَقَاتَلْتُ مَعَ أَمِيرِ الْمُؤْمِنِينَ، فَلَمَّا فَرَغَ ذَهَبْتُ إِلَى الْمَدِينَةِ، فَأَتَيْتُ أُمَّ سَلَمَةَ، فَقُلْتُ: إِنِّي وَاللَّهِ مَا جِئْتُ أَسْأَلُ طَعَامًا وَلا شَرَابًا وَلَكِنِّي مَوْلَى لأَبِي ذَرٍّ، فَقَالَتْ: مَرْحَبًا فَقَصَصْتُ عَلَيْهَا قِصَّتِي، فَقَالَتْ: أَيْنَ كُنْتَ حِينَ طَارَتِ الْقُلُوبُ مَطَائِرَهَا؟ قُلْتُ: إِلَى حَيْثُ كَشَفَ اللَّهُ ذَلِكَ عَنِّي عِنْدَ زَوَالِ الشَّمْسِ، قَالَ: أَحْسَنْتَ، سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ يَقُولُ: " عَلِيٌّ مَعَ الْقُرْآنِ، وَالْقُرْآنُ مَعَ عَلِيٍّ لَنْ يَتَفَرَّقَا حَتَّى يَرِدَا عَلَيَّ الْحَوْضَ ".
On the day of Jamal War, when my eyes met Aeshe that has stood, I had the same imaginations that others had. In the time of noon prayer, God removed doubts and hesitations from my inner and finally, supporting Imam Ali (peace be upon him), we fought with his enemies. I came back Medina after the end of the war. I went to the house of Um Salame and I said to her ' ' I swear to God that I have not come to request food and drink. I have been freed by Abuzar.
Um Salame welcome me and I restated my condition on the day of Jamal War. Um Salame said ' ' I would like to know where you were when hearts were approaching God ' '. I answered ' ' I approached God as closely as he removed doubt from my inner and at noon, he revealed reality for me and in the right path, I ignored my life and fought with enemies with devotion to God.
Um Salame became happy from hearing my remarks and praised me and expressed ' ' I heard that the messenger of God (peace of Allah be upon him and his descendants) said
' ' Imam Ali (peace be upon him) always follows the orders of Quran and Quran always is with Ali. Imam Ali (peace be upon him) never separates from Quran and Quran never separates from Imam Ali (peace be upon him) until they join together beside the Kosar Pool.
After narrating this narration, Hakem Neishaburi has said
هَذَا حَدِيثٌ صَحِيحُ الإِسْنَادِ، وَأَبُو سَعِيدٍ التَّيْمِيُّ هُوَ عُقَيْصَاءُ ثِقَةٌ مَأْمُونٌ، وَلَمْ يُخَرِّجَاهُ
The document of this narration is valid Abu Saeid is the same Aghisa and he is reliable, but Bokhari and Mosalam have not narrated it.
Hafez Alaei, one of Sunni famous Mohadesan, has written in the book ' ' Ejmal Al-Esabe ' '
وأخرج الحاكم في مسنده بسند حسن عن أم سلمة رضي الله عنها أن النبي صلى الله عليه وسلم قال علي مع القرآن والقرآن مع علي لن يفترقا حتى يردا علي الحوض.
Hakem has narrated from Um Salame in the book ' ' Mosnad ' ' with good document that the messenger of God has bade Ali is with Quran and Quran is with Ali and they never separate from each other until they join me beside the Kosar Pool.
Al-Alai, Abu Saeed Khalil Ben Kikladi (died in 761 hejira), Ejmal Al-Esabat, v 1 p 55, Researched by: D. Muhammad Soleiman Al-Ashghar, Published by: Jomiye Ehya Al-Torath Al-Eslami, Kuwait, First Edition, 1407 hejira
Shams Al-Din Zahabi has praised Hafez Alaei in this way
خليل بن كيكلدي العلائي. خليل بن كيكلدي الإمام الحافظ الفقيه البارع المفتي صلاح الدين أبو سعيد العلائي الدمشقي الشافعي ولد سنة أربع وتسعين وستمائة (694 هـ 1295م).
وحفظ كتبا وقرأ وأفاد وانتقى ونظر في الرجال والعلل وتقدم في هذا الشأن مع صحة الذهن وسرعة الفهم سمع من ابن مشرف وست الوزراء والقاضي أبي بكر الدشتي والرضي الطبري وطبقتهم.
Khalil Bin Keikladi was a leader, a Hafez, a jurisprudent, a pious person and A Mufti. He memorized and read books. He studied them and removed its faults. He researched about its narrators and the faults of the narration. He was a pioneer in this action and he had a smart mind and he was intelligent.
Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ben Ahmad Ben Osman (died in 748 hejira), Al-Mojam Al-Mokhtas bel Mohadethin (Mojam Al-Mohadethin), v 1 p 92, no 108, Researched by: D. Muhammad Al-Habib Al-Heilat, Published by: Maktab Al-Sedigh, Al-Taef, First Edition, 1408 hejira
According to the position of Hakem Neishaburi in the Sunni scientist, as it can be found from the title ' ' Hakem ' ', he is the master of the narrations of the Sunni scientists from the aspect of text and document. Moreover, the clarification of a great scientist such as Hafez Alaei about a good narration seems that analysis of the document of the narration has no necessity and the clarification of these two narrations for persons whose heart is out of animosity toward Amir Momenan (peace be upon him) is enough.
«اللهم ادر الحق مع علي» the fourth narration:
Hakem Neishaburi has written in the book ' ' Al-Mostadrek Al-Sahihin ' '
4629 أَخْبَرَنَا أَحْمَدُ بْنُ كَامِلٍ الْقَاضِي، ثنا أَبُو قِلابَةَ، ثنا أَبُو عَتَّابٍ سَهْلُ بْنُ حَمَّادٍ، ثنا الْمُخْتَارُ بْنُ نَافِعٍ التَّمِيمِيُّ، ثنا أَبُو حَيَّانَ التَّيْمِيُّ، عَنْ أَبِيهِ، عَنْ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ: " رَحِمَ اللَّهُ عَلِيًّا اللَّهُمَّ أَدِرِ الْحَقَّ مَعَهُ حَيْثُ دَارَ ".
Imam Ali (peace be upon him) has narrated that the messenger of God (peace of Allah be upon him and his descendants) has bade ' ' God blesses Ali. O ' God! Put right on the pivot of Ali wherever he is.
And he has said in correcting the Hadith
هَذَا حَدِيثٌ صَحِيحٌ عَلَى شَرْطِ مُسْلِمٍ، وَلَمْ يُخَرِّجَاهُ
The document of this narration is valid according to the conditions that Mosalam accepts. But Bokhari and he have not narrated it.
Al-Mostadrak Ala Al-Sahihein, v 3 p 134
Fakhr Al-Din Razie, the Sunni famous interpreter, says clearly that it has been said in a repeated way ' ' whoever follows Ali Bin Abi Taleb in his religion will be guided and then to prove his remark, he refers to the narration ' '
«الهم ادر الحق مع على حيث دار
الحجة الخامسة:
روى البيهقي في السنن الكبير عن أبي هريرة قال: كان رسول الله صلى الله عليه وسلم يجهر في الصلاة ببسم الله الرحمن الرحيم ثم إن الشيخ البيهقي روى الجهر عن عمر بن الخطاب وابن عباس وابن عمر وابن الزبير وأما أن علي بن أبي طالب رضي الله عنه كان يجهر بالتسمية فقد ثبت بالتواتر ومن اقتدى في دينه بعلى بن أبي طالب فقد اهتدى والدليل عليه قوله عليه السلام: اللهم أدر الحق مع علي حيث دار
The fifth reason:
Beihaghi has narrated from Abu Harire that the messenger of God (peace of Allah be upon him and his descendants) recited ' ' in the name of God ' ' in his prayer loudly. Beihaghi has narrated from Umar Bin Khatab, Ibn Abbas, the son of Umar and the son of Zobeir that he recited ' ' in the name of Alah ' ' in his prayer loudly.in fact, it has been proved with the repeated narrations ' ' whoever follows Hazrat Ali ( peace be upon him) in his religion has been well guided ' '. The remark of the messenger of God (peace of Allah be upon him and his descendants) is the reason of this matter ' ' O ' God! Have Ali in the right path wherever he is ' '.
Al-Razi Al-Shafei, Fakhr Al-Din Muhammad Ben Omar Al-Tamimi (died in 604 hejira), Al-Tafsir Al-Kabir Ao Mafatih Al-Gheib, v 1 p 168, Published by: Dar Al-Kotob Al-Elmie, Beirut, First Edition, 1421 hejira- 2000
Nezam Al-Din Neisaburi has written in his interpretation
وكان مذهبه الجهر بها في جميع الصلوات , وقد ثبت هذا منه تواتراً ومن اقتدى به لن يضل. قال صلى الله عليه وسلم: "اللهم أدر الحق معه حيث دار".
His religion (Imam Ali (peace be upon him) was that he recited ' ' in the name of God ' ' loudly in all of his prayers. in fact, it has been proved in the repeated narrations ' ' whoever follows him will not go astray ' '. the messenger of God (peace of Allah be upon him and his descendants) said ' ' O ' God! have him in the right path wherever he is ' '.
Al-Neishaburi, Nezam Al-Din Al-Hasan Ben Muhammad Ben Hossein Known as Nezam Al-Araj (died in 728 hejira), Tafsir Gharaeb Al-Quran va Raghaeb Al-Forghan, v 1 p 89, Researched by: Al-Sheikh Zakariya Omeiran, Published by: Dar Al-Kotob Al-Elmie, Beirut, Lebanon, First Edition, 1416 hejira- 1996
Muhammad Bin Ibrahim Beihaghi has narrated this narration from Abu Hayan Timi
عن أبي حيان التيمي عن أبيه عن علي بن أبي طالب، رضي الله عنه، قال النبي، صلى الله عليه وسلم: رحم الله علياً، اللهم أدر الحق معه حيث دار.
Al-Beihaghi, Ebrahim Ben Muhammad (died after 320 hejira), Al-Mahasen Al-Mosavi, v 1 p 37, Researched by: Adnan Ali, Published by: Dar Al-Kotob Al-Elmie, Beirut/ Lebanon, First Edition, 1420 hejira- 1999
Most of Sunni dignitaries consider the validity of this narration Mafrugh Anho and they have mentioned this narration as the virtues of Imam Ali (peace be upon him). It has been said in the book ' ' Mosue Aghval Al-Dar Ghatani ' '
وبعده أمير المؤمنين: علي بن أبي طالب رضي الله عنه وأرضاه، وقد ورد عن النبي صلى الله عليه وسلم في فضائله أحاديث كثيرة منها: قوله صلى الله عليه وسلم: اللهم أدر الحق مع علي حيث ما دار
Amir Al-Momenan (peace be upon him) is after him (Usman) and may God be satisfied from him and he makes him satisfied. A lot of narrations have been narrated about his virtues by the messenger of God. For example, the prohet said ' ' O ' God! have Ali in the right path wherever he is ' '.
Al-Dar Ghatani Al-Baghdadi, Abu Al-Hasan Ali Ben Omar (died in 385 hejira), Mosuat Aghval Al-Dar Ghatani, v 1 p 22, according to the software of Jamat Al-Kabir
Abubakr Baghelani has written about the biography of Amir Momenan (peace be upon him)
وبعده أمير المؤمنين: علي بن أبي طالب رضي الله عنه وأرضاه، وقد ورد عن النبي صلى الله عليه وسلم في فضائله أحاديث كثيرة منها: قوله صلى الله عليه وسلم: اللهم أدر الحق مع علي حيث ما دار
Al-Baghlani, Abubakr Muhammad Ben Al-Tayeb (died in 403 hejira), Al-Ensaf Fima Yajebo Eteghad vala Yajvezo Al-Jahl beh, v 1 p 106, Researched by: Emad Al-Din Ahmad Heidar, Published by: Alem Al-Kotob, Lebanon, First Edition, 1407 hejira- 1986
Abu Hamed Ghazali has written about the virtues of Amir Momenan (peace be upon him and his descendants)
وقال صلى الله عليه وسلم في حق علي: «اللهم أدر الحق مع علي حيث دار» وقال صلى الله عليه وسلم: «أقضاكم علي».
The messenger of God (peace of Allah be upon him and his descendants) bade about Imam Ali (peace be upon him) ' ' O ' God! Consider the right path for Ali wherever he is and he bade ' ' Imam Ali (peace be upon him) is better than you in judging ' '.
Al-Ghazali, Abu Hamed Muhammad Ben Muhammad (died in 505 hejira), Al-Mostasfa Fi Elm Al-Osul, v 1 p 170, Researched by: Muhammad Abd Al-Salam Abd Al-Shafi, Published by: Dar Al-Kotob Al-Elmie, Beirut, First Edition, 1413 hejira
Most of other Sunni dignitaries have narrated this narration. We have mentioned some of them due to briefness.
Answering reason doubts
Someone may claim that we accept the validity of the narration about Amir Momenan (peace be upon him). This feature is not only for Imam Ali (peace be upon him), but it has also been narrated about other persons such as: Amar Bin Yaser and Umar Bin Al-Khatab. Hence, these two persons share this virtue and whatever it proves about Imam Ali (peace be upon him) proves about them.
To answer to this doubt, we will analyze each and every narration about this matter and we will conclude finally.
Amar is right and Amar is a rightful person
A narration with the content (Amar is right and Amar is a rightful person) has been narrated in the Shiite and Sunni books. Narrating from Vaghedi Muhammad Bin Sad has written in the book ' ' Al-Tabaghat Al-Kobra ' '
قال أخبرنا محمد بن عمر وغيره قالوا...
وما كان أحد من قدماء أصحاب رسول الله يشك أن عمارا قد وجبت له الجنة في غير موطن ولا اثنين فهنيئا لعمار بالجنة ولقد قيل إن عمارا مع الحق والحق معه يدور عمار مع الحق أينما دار وقاتل عمار في النار.
Muhammad Bin Umar (Vaghedi) and others have informed me
One of old companions hesitated that the heaven was necessary for him. The heaven was qualified for Amar. Indeed, it has been said ' 'Amar is a rightful person and he is right. Wherever Amar is, he always follows the right path and the murderer of Amar will go to the hell.
Al-Zahari Muhammad Ben Sad Ben Mani Abu Abdullah Al-Basari (died in 230 hejira), Al-Tabaghat Al-Kobra, v 3 p 262, Published by: Dar Sader, Beirut
Balazeri in the book ' ' Ansab Al-Ashraf ' ' and Ibn Asaker in the book ' ' the history of Median and Damascus ' ' have narrated this matter with this document.
Al-Balazari, Ahmad Ben Yahya Ben Jaber (died in 279 hejira), Ansab Al-Ashraf, v 1 p 76, according to the software of Jamat Al-Kabir
Ibn Asaker Al-Dameshghi Al-Shafei, Abi Al-Ghasem Ali Ben Al-Hasan Ibn Habatollah Ben Abdullah (died in 571 hejira), Tarikh Medina Damascus va Zakara Fazloha va Tasmiye Min Haleha Min Al-Amathel, v 43 p 475, Researched by: Moheb Al-Din Abi Saeed Omar Ben Gharame Al-Omari, Published by: Dar Al-Fekr, Beirut, 1995
Ansari Telmestani has narrated it with this interpretation
وروِي أن عليا قال بعد مصاب بصفين...
It has been narrated that Imam Ali (peace be upon him) has said after the war of Sefin…
Al-Ansari Al-Talmasani, Muhammad Ben Abibakr known as Al-Bari (died in 644 hejira), Al-Joharat Fi Nasab Al-Nabi va Ashab Al-Eshrat, v 1 p 304, according to the software of Jamat Al-Kabir
It is clear that none of these narrations have valid documents and they cannot be reason for any one.
Sheikh Sadugh, one of Shiite scientists, has narrated it in the book ' ' Elal Al-Sharaye ' ' with the document of Morsel.
عمار مع الحق والحق مع عمار يدور معه حيث دار.
Amar is right and right is within Amar and righ is with him wherever his.
Al-Sadugh, Abu Jafar Muhammad Ben Ali Ben Al-Hossein (died in 381 hejira), Elal Al-Sharae, v 1 p 223, Researched by: Al-Seyed Muhammad Sadegh Bahr Al-Olum, Published by: Al-Maktab Al-Heidariye, Al-Najaf, 1385 hejira- 1966
Muhammad Bin Soleiman Kufi has narrated it in the book ' ' Al-Emam Amir Al-Momenin( peace be upon him) ' ' with the following document whose narrators are unknown.
830 - [ حدثنا ] أحمد [أبو جعفر أحمد بن علي بن الحسن بن مروان] قال: حدثنا الحسن [الحسن بن علي بن عفان العامري] قال: أخبرنا علي [علي بن حكيم] قال: أخبرنا محمد [محمد بن فضيل]: عن حبة قال: انطلقت أنا وأبو مسعود إلى حذيفة بالمدائن فدخلنا عليه فقال: مرحبا بكم ما خلفتما أحدا من قبائل العرب أحب إلي منكما. قال: فانبسط أبو مسعود وقال: يا أبا عبد الله أعهد إلينا فإن أصحابك قد ذهبوا ونحن نخاف الفتنة. قال: فقال [ حذيفة ]: عليكم بالفئة التي فيها ابن سمية فإني سمعت رسول الله صلى الله عليه وآله وسلم يقول: عمار يدور مع الحق أينما دار وإنه لتقتله الفئة الباغية الناكثون عن الطريق ويكون آخر رزق له من الدنيا ضياح من لبن.
Muhammad Bin Fazil has narrated from Habe ' ' Masud and I went to Hazife in Madaen. Then he said ' 'welcome. Among the tribes of Arab, No one is more beloved than you for me ' '. Abu Masud became happy and said ' ' O ' Abdullah! Tell us your companions went and we scared from riot. Hazife said ' ' I recommend you a group that includes the son of Somaye because I heard from the messenger of God (peace of Allah be upon hima and his descendants) that he said ' ' Amar always follows the right path wherever he is. The criminal group that will kill him are persons that do not follow the right path and he also said ' ' his last food is milk mixed with water ' '.
Al-Kufi Al-Ghazi, Muhammad Ben Soleiman (died around 300 hejira), Managheb Al-Emam Amir Al-Momenin Ali Ben Abi Taleb Alaihe Al-Salam, v 2 p 351, Researched by: Al-Sheikh Muhammad Bagher Al-Mahmudi, Published by: Majma Ehya Al-Thaghafe Al-Eslamiye, Qom, First Edition, 1412 hejira
Consequently, the document of this narration is not valid and reason in the Shiite and Sunni books.
Second: moreover, there are narrations in the Shiite and Sunni sources that interpret and justify this narration about Amar.
According to these narrations, the messenger of God (peace of Allah be upon him and his descendants) has introduced Amar as the norm of right and falsity. Imam Ali (peace be upon him) knew that a war would happen between agroup through the leadership of Moavie and another group under the flag of Amir Momenan (peace be upon him). It is natural that both of them cannot follow the right path. Hence, to recognize the right path, he said ' ' a criminal group will kill Amar ' '.
وَيْحَ عَمَّارٍ تَقْتُلُهُ الْفِئَةُ الْبَاغِيَةُ يَدْعُوهُمْ إلى الْجَنَّةِ وَيَدْعُونَهُ إلى النَّارِ.
O ' poor Amar! A criminal group will kill him. Amar will summon them to the heaven, but they will summon Amar to the hell.
Al-Bokhari Al-Jaafi, Abu Abdullah Muhammad Ben Esmaeel (died in 256 hejira), Sahih Al-Bokhari, v 1 p 172, hadith 463, Ketab Al-Salat, chapter Bonyan Al-Masjed, Researched by: D. Mostafa Deib Al-Bagha, Published by: Dar Ibn Kathir, Al-Yamame, Beirut, Third Edition, 1407- 1987
Therefore, they recommended people to join a group that Amar is in if they doubt and hesitate in such situation.
Sheikh Sadugh (May God well pleased with him) has written in the book ' ' Ayun Akhbar Al-Reza (peace be upon him) has written that the messenger of God (peace of Allah be upon him and his descendants) has bade
عَمَّارٌ عَلَى الْحَقِّ حِينَ يُقْتَلُ بَيْنَ الْفِئَتَيْنِ إِحْدَى الْفِئَتَيْنِ عَلَى سَبِيلِي وَ سُنَّتِي وَالْأُخْرَى مَارِقَةٌ مِنَ الدِّينِ خَارِجَةٌ عَنْه.
Amar is in the right path when he is killed between two groups: one of these two groups is in the path of my tradition and another group is away from the religion and out of it.
Al-Sadugh, Abu Jafar Muhammad Ben Ali Ben Al-Hossein (died in 381 hejira), Oyun Akhbar Al-Reza, v 1 p 72, Researched by: Al-Sheikh Hossein Al-Alami, Published by: Alami lel Matbuat Institute, Beirut, 1404 hejira- 1984
Tabarani, one of Sunni scientists, has written
حدثنا محمد بن عبد اللَّهِ الْحَضْرَمِيُّ ثنا ضِرَارُ بن صُرَدٍ ثنا عَلِيُّ بن هَاشِمٍ عن عَمَّارٍ الدُّهْنِيِّ عن سَالِمِ بن أبي الْجَعْدِ عن عَلْقَمَةَ عن عبد اللَّهِ عَنِ النبي صلى اللَّهُ عليه وسلم قال إذا اخْتَلَفَ الناس كان بن سُمَيَّةَ مع الْحَقِّ.
When there was disagreement among people, the son of Somaye was in the right path.
Al-Tabarani, Abu Al-Ghasem Soleiman Ben Ahmad Ben Ayub (died in 360 hejira), Al-Mojam Al-Kabir, v 10 p 95, hadith 10071, Researched by: Hamdi Ben Abd Al-Majid Al-Salafi, Published by: Maktab Al-Zahra, Al-Movasel, Second Edition, 1404 hejira- 1983
Hakem Neshaburi has written in the book ' ' Al-Mostadrek Ala Al-Sahihin ' '
أَخْبَرَنَا إِسْحَاقُ بْنُ مُحَمَّدِ بْنِ خَالِدٍ الْهَاشِمِيُّ بِالْكُوفَةِ، ثنا مُحَمَّدُ بْنُ عَلِيِّ بْنِ عَفَّانَ الْعَامِرِيُّ، ثنا مَالِكُ بْنُ إِسْمَاعِيلَ النَّهْدِيُّ، أَنْبَأَ إِسْرَائِيلُ بْنُ يُونُسَ، عَنْ مُسْلِمٍ الأَعْوَرِ، عَنْ خَالِدٍ الْعُرَنِيِّ، قَالَ: دَخَلْتُ أَنَا وَأَبُو سَعِيدٍ الْخُدْرِيُّ عَلَى حُذَيْفَةَ، فَقُلْنَا: يَا أَبَا عَبْدِ اللَّهِ، حَدِّثْنَا مَا سَمِعْتَ مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ فِي الْفِتْنَةِ، قَالَ حُذَيْفَةُ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ: " دُورُوا مَعَ كِتَابِ اللَّهِ حَيْثُ مَا دَارَ "، فَقُلْنَا: فَإِذَا اخْتَلَفَ النَّاسُ فَمَعَ مَنْ نَكُونُ؟ فَقَالَ: " انْظُرُوا الْفِئَةَ الَّتِي فِيهَا ابْنُ سُمَيَّةَ فَالْزَمُوهَا، فَإِنَّهُ يَدُورُ مَعَ كِتَابِ اللَّهِ "، قَالَ: قُلْتُ: وَمَنِ ابْنُ سُمَيَّةَ؟ قَالَ: " أَوَ مَا تَعْرِفُهُ؟ "، قُلْتُ: بَيِّنْهُ لِي، قَالَ: " عَمَّارُ بْنُ يَاسِرٍ "، سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ يَقُولُ لِعَمَّارٍ: " يَا أَبَا الْيَقْظَانِ، لَنْ تَمُوتَ حَتَّى تَقْتُلَكَ الْفِئَةُ الْبَاغِيَةُ عَنِ الطَّرِيقِ "
هَذَا حَدِيثٌ لَهُ طُرُقٌ بِأَسَانِيدَ صَحِيحَةٍ، أَخْرَجَا بَعْضَهَا وَلَمْ يُخَرِّجَاهُ بِهَذَا اللَّفْظِ.
Khaled Al-Arani said ' ' Abu Saeid and I came to Hazife and said ' ' O ' Aba Abdullah! Narrate things that you heard from the messenger of God (peace of Allah be upon him an d his descendants) about riot ' ' the messenger of God bade ' ' obey the Quran wherever it is ' ' we said ' ' if there is disagreement among people, who should we obey? ' ' then he said ' ' try to know which group the son of Somaye is and follow the same group because he always obeys the orders of the Quran ' '. I asked ' ' who is the son of Somaye? ' ' he said ' ' don 't you know him? ' ' I said ' ' state it ' '. He said ' ' I heard that the messenger of God (peace of Allah be upon him and his descendants) said to Amar ' ' O ' Aba Yaghzan! You will never die if people that do not follow the right path kill you ' '.
This narration has several valid documents. Bokhari and Mosalam have narrated some of its parts, but they have not narrated these words.
Al-Hakem Al-Neishaburi, Abu Abdullah Muhammad Ben Abdullah (died in 405 hejira), Al-Mostadrak Ala Al-Sahihein, v 2 p 162, hadith 2652, Researched by: Mostafa Abd Al-Ghader Ata, Published by: Dar Al-Kotob Al-Elmie, Beirut, First Edition, 1411 hejira- 1990
Ibn Abd Al-Ber has written in the book ' ' Al-Estiab ' '
وقال أبو مسعود وطائفة لحذيفة حين احتضر وأعيد ذكر الفتنة: إذا اختلف الناس بمن تأمرنا؟ قال: عليكم بابن سمية فإنه لن يفارق الحق حتى يموت أو قال: فإنه يدور مع الحق حيث دار.
Abu Masud and another tribe visited him when he was about to die and they remembered riot and said ' ' when there is disagreement among people, who should we obey? he said ' ' I order you to the son of Somaye? because he will not separate from the right path until the time of death although he said ' ' he is always on the pivot of reality wherever he goes ' '.
Ibn Abd Al-Ber Al-Namari Al-Ghartabi Al-Maleki, Abu Omar Yusef Ben Abdullah Ben Abd Al-Ber (died in 463 hejira), Al-Estiab Fi Marefat Al-Ashab, v 3 p 1139, Researched by: Ali Muhammad Al-Bajavi, Published by: Dar Al-Jeil, Beirut, First Edition, 1412 hejira
After narrating these narrations, Ibn Kasir Dameshghi Selfi has said
ومعلوم أن عمارا كان في جيش علي يوم صفين وقتله أصحاب معاوية من أهل الشام وكان الذي تولى قتله رجل يقال له أبو الغادية رجل من أفناد الناس.
It is clear that Amar was in the troop of Imam Ali (peace be upon him) in the Sefin War and the fans of Moavie killed the people of Sham. The person that shouldered the responsibility of killing him was a man with name ' ' Abu Al-Ghadie ' ', one of dignitaries of people.
Ibn Kathir Al-Dameshghi, Abu Al-Feda Esmaeel Ben Omar Al-Gharashi (died in 774 hejira), Al-Badayat Al-Nahayat, v 6 p 214, Published by: Maktab Al-Maaref, Beirut
According to these narrations, the messenger of God (peace of Allah be upon him and his descendants) should show the right path to human and he considered Amar as the norm of recognizing right path from the false path in the time of war and riot. Hence, the narrations that have been said about Amar can be recognized by these narrations.
Umar is right in any situations.
It can be said that few virtues have been attributed to Amir Momenan (peace be upon him) in Hadiths because Bani Omaye may have distorted these Hadiths and have attributed them to the thrice caliohs.
الحق بعدي مع عمر حيث كان the first narration:
Muhammad Bin Ismaeil Bokhari has written in the book ' ' Tarikh Kabir ' '
قال الحميدي نا معن قال حدثني الحارث بن عبد الملك بن إياس عن القاسم بن يزيد بن قسيط عن أبيه عن عطاء عن عبد الله بن عباس عن الفضل بن عباس عن النبي صلى الله عليه وسلم قال: الحق بعدي مع عمر حيث كان.
Fazl Bin Abbas has narrated from the messenger of God (peace of Allah be upon him and his descendants) ' ' Umar is right after me in any situations ' '.
Al-Bokhari Al-Jaafi, Abu Abdullah Muhammad Ben Esmaeel (died in 256 hejira), Al-Tarikh Al-Kabir, v 7 p 114, hadith 502, Researched by: Al-Seyed Hashem Al-Nodavi, Published by: Dar Al-Fekr
Bazar in the book ' ' Mosnad ' ' and Ibn Asaker in the book ' ' Tarikh Dameshgh ' ' have narrated the narration with this document
Al-Bazar, Abubakr Ahmad Ben Amro Ben Abd Al-Khalegh (died in 292 hejira), Al-Bahr Al-Zokhar (Mosnad Al-Bazar), v 6 p 98, Researched by: D. Mahfuz Al-Rahman Zeinollah, Published by: Olum Al-Quran Institute, Maktab Al-Olum va Al-Hakam, Beirut, Medina, First Edition, 1409 hejira
Ibn Asaker Al-Dameshghi Al-Shafei, Abi Al-Ghasem Ali Ben Al-Hasan Ibn Habatollah Ben Abdullah (died in 571 hejira), Tarikh Medina Damascus va Zakara Fazloha va Tasmiye Min Haleha Min Al-Amathel, v 44 p 126, Researched by: Moheb Al-Din Abi Saeed Omar Ben Gharame Al-Omari, Published by: Dar Al-Fekr, Beirut, 1995
There is a person with the name ' ' Ghasem Bin Yazid ' ' in the document of this narration. The Sunni dignitaries have weakened him. Aghili has mentioned his name in the book ' ' Zoafa ' ' and he considers narrating a narration the reason of his weakness
القاسم بن يزيد بن عبد الله بن قسيط عن أبيه عن عطاء يقال هو عطاء بن يسار.
حدثناه محمد بن إسماعيل وإبراهيم بن صالح قال حدثنا الحسين حدثنا معن بن عيسى حدثنا الحارث بن عبد الملك بن إياس الليثي ثم الأشجعي عن القاسم بن يزيد بن عبد الله بن قسيط عن أبيه عن عطاء عن بن عباس قال سمعت رسول الله (ص) يقول الحق بعدي مع عمر حيث كان
حدثنا إبراهيم بن صالح حدثنا الحميدي حدثنا أبو سعيد مولى بنى هاشم حدثنا الحارث بن عبد الملك بن إياس عن القاسم بن يزيد بن عبد الله بن قسيط عن أبيه عن عطاء بن أبي رباح عن بن عباس عن الفضل بن عباس قال سمعت رسول الله (ص) يقول الحق بعدي مع عمر حيث كان.
Ata has narrated from Ibn Abbas ' ' I heard that the messenger of God (peace of Allah be upon him and his descendants) bade ' ' Umar is right in any situations ' '.
Al-Aghili, Abu Jafar Muhammad Ben Omar Ben Musa, (died in 322 hejira), Al-Zoafa Al-Kabir, v 3 p 481, no 1541, Researched by: Abd Al-Moata Amin Gholaji, Published by: Dar Al-Maktab Al-Elmiye, Beirut, First Edition, 1404 hejira- 1984
Shams Al-Din Zahabi and Ibn Hajar Asghalani have narrated such matter from Aghili about his biography
6861 [ 6716 ] القاسم بن يزيد بن عبد الله بن قسيط عن أبيه حديثه منكر ذكره العقيلي بطرق معللة الحميدي حدثنا معن حدثنا الحارث بن عبد الملك الليثي عن القاسم بن يزيد بنعبد الله بن قسيط عن أبيه عن عطاء عن ابن عباس سمعت رسول الله صلى الله عليه وسلم يقول الحق بعدي مع عمر حيث كان....
Ghasem Bin Yazid Bin Abdullah Bin Ghasit has narrated a deniable narration from his father. Aghili has narrated this narration from Hamidi with documents that have faults…
Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ben Ahmad Ben Osman (died in 748 hejira), Mizan Al-Etedal Fi Naghd Al-Rejal, v 5 p 463, Researched by: Al-Sheikh Ali Muhammad Moavez, Al-Sheikh Adel Ahmad Abd Al-Mojud, Published by: Dar Al-Kotob Al-Elmie, Beirut, First Edition, 1995
Al-Asghalani Al-Shafei, Ahmad Ben Ali Ben Hajar Abu Al-Fazl (died in 852 hejira), Lesan Al-Mizan v 4 p 467, Researched by: Daerat Al-Maref Al-Nezamiye, India, Published by: Al-Alami lel Matbuat Institute, Beirut, Third Edition, 1406 hejira- 1986
Ibn Asaker has narrated this narration with another document
(46600)- أَخْبَرَنَا أَبُو الْقَاسِمِ، أَيْضًا، أنا أَبُو الْقَاسِمِ بْنُ مَسْعَدَةَ، أنا حَمْزَةُ بْنُ يُوسُفَ، أنا أَبُو أَحْمَدَ بْنُ عَدِيٍّ، نا عَبْدُ الْكَرِيمِ بْنُ إِبْرَاهِيمَ بْنِ حِبَّانَ، نا مُحَمَّدُ بْنُ سَلَمَةَ الْمُرَادِيُّ أَبُو الْحَارِثِ، نا عُثْمَانُ بْنُ صَالِحٍ، عَنِ ابْنِ لَهِيعَةَ، عَنْ عَطَاءٍ، عَنِ ابْنِ عَبَّاسٍ، عَنْ رَسُولِ اللَّهِ (ص) أَنَّهُ قَالَ: “ عُمَرُ مِنِّي، وَأَنَا مِنْ عُمَرَ، وَالْحَقُّ بَعْدِي مَعَ عُمَرَ ".
Ibn Abbas has narrated that the messenger of God (peace of Allah be upon him and his descendants) has bade ' ' Umar belongs me and I belong Umar. Umar is right after me.
Ibn Asaker Al-Dameshghi Al-Shafei, Abi Al-Ghasem Ali Ben Al-Hasan Ibn Habatollah Ben Abdullah (died in 571 hejira), Tarikh Medina Damascus va Zakara Fazloha va Tasmiye Min Haleha Min Al-Amathel, v 44 p 126, Researched by: Moheb Al-Din Abi Saeed Omar Ben Gharame Al-Omari, Published by: Dar Al-Fekr, Beirut, 1995
There is the name ' ' Abdullah Bin Lahie ' ' in the document of this narration. The Sunni scientists have weakened him.
Ibn Juzi has mentioned his name in the book ' ' Al-Zoafa ' ' and the book ' ' Al-Matrukin ' ' and he has said
عبد الله بن لهيعة بن عقبة أبو عبد الرحمن الحضرمي ويقال الغافقي قاضي مصر يروي عن الأعرج وأبي الزبير قال يحيى بن سعيد قال لي بشر بن السري لو رأيت ابن لهيعة لم تحمل عنه حرفا وكان يحيى بن سعيد لا يراه شيئا وقال يحيى بن معين أنكر أهل مصر احتراق كتب ابن لهيعة والسماع منه وأخذ القديم والحديث. هو ضعيف قبل ان تحترق كتبه وبعد احتراقها وقال عمرو بن علي من كتب عنه قبل احتراقها بمثل ابن المبارك والمقري أصح ممن كتب بعد احتراقها وهو ضعيف الحديث وقال أبو زرعة سماع الأوائل والأواخر منه سواء إلا ابن المبارك وابن وهب كانا يتبعان أصوله وليس ممن يحتج وقال النسائي ضعيف وقال السعدي لا ينبغي أن يحتج بروايته ولا يعتد بها بروايته ولا يعتد بها
Abdullah Bin Lahie …Yahya Bin Saeid said that Bashar Bin Al-Seri said to me ' ' if you see the son of Lahie, learn nothing from him. Yahya Bin Saeid did respect him. Yahya Bin Moein has said ' ' the people of Egypt have denied that his books were fired and hearing narrations from him at the present and in the past. He is weak before or after his books were fired. Umarv Bin Ali has said ' ' persons (such as: Ibn Mobarak and Maghari) have narrated narrations from him before his books were fired. Therefore, their narration is more valid than persons that narrated after his books were fired. he is weak in narrating. Abu Zare has said it is doubtful to hear narrations from at the beginning or at the end of his life except marrations that Ibn Mobarak and Ibn Vahab have heard because they looked for the books about his principles. However, it is impossible to reason to him. Nasaee has said ' ' he is weak ' '. Sadi has said ' ' it is not appropriate to reason to his narrations and to pay attention to him and his narrations.
Ibn Al-Jozi Al-Hanbali, Jamal Al-Din, Abu Al-Faraj Abd Al-Rahman Ben Al-Ben Muhammad (died in 597 hejira), Al-Zoafa Al-Matrukin, v 2 p 136, Researched by: Abdullah Al-Ghazi, Published by: Dar Al-Kotob Al-Elmie, Beirut, First Edition, 1406 hejira
The Sunni dignitaries have stood against this narration and they have considered it as a weak and deniable Hadith. We will refer to the remarks of some of them.
Aghili has said in the book ' ' Zoafa ' '
قال الصائغ قال علي بن المديني هو عندي عطاء بن يسار وليس لهذا الحديث أصل من حديث عطاء بن أبي رباح ولا عطاء بن يسار وأخاف أن يكون عطاء الخرساني لإن عطاء الخراساني يرسل عن عبد الله بن عباس والله أعلم.
Saegh has narrated from Ali Bin Medini that this narration of Ata that is in the document of this narration is from my point of view, Ata Bin Yasar. This Hadith has no basic (whether from Ata Bin Abi Riyah or Ata Bin Yasar). I am worried that this person is Ata Al-Khorasani because he narrates from Abdullah Bin Abbas as Morsel.
Al-Aghili, Abu Jafar Muhammad Ben Omar Ben Musa, (died in 322 hejira), Al-Zoafa Al-Kabir, v 3 p 483, Researched by: Abd Al-Moata Amin Gholaji, Published by: Dar Al-Maktab Al-Elmiye, Beirut, First Edition, 1404 hejira- 1984
Motahar Bin Taher Moghadesi says about this narration
3552 - حديث: عمر مني، وأنا من عمر، والحق بعدي مع عمر حيث كان. رواه عبد الله بن لهيعة: عن عطاء، عن ابن عباس. وابن لهيعة ضعيف.
Abdullah Bin Lahie has narrated the narration ' ' Umar belongs me and I belong Umar. Umar is right in any situations after me from Ata and he has narrated it from Ibn Abbas and Ibn Lahie is weak ' '.
Al-Moghadasi, Motahar Ben Taher (died in 507 hejira), Zakhirat Al-Hefaz, v 3 p 1599, Researched by: Abd Al-Rahman Al-Farivai, Published by: Dar Al-Salaf, Riyadh, First Edition, 1416 hejira- 1996
Shams Al-Din Zahabi and Ibn Hajar Asghalani hav after
Narrated the remark of Ali Bin Medini that we have narrated it from the book Zoafa ' ' of Medini, they have said
قلت أخاف أن يكون كذبا مختلقا.
This narration is false and faked. I scare that
Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ben Ahmad Ben Osman (died in 748 hejira), Mizan Al-Etedal Fi Naghd Al-Rejal, v 5 p 464, Researched by: Al-Sheikh Ali Muhammad Moavez, Al-Sheikh Adel Ahmad Abd Al-Mojud, Published by: Dar Al-Kotob Al-Elmie, Beirut, First Edition, 1995
-Al-Asghalani Al-Shafei, Ahmad Ben Ali Ben Hajar Abu Al-Fazl (died in 852 hejira), Lesan Al-Mizan v 4 p 468, Researched by: Daerat Al-Maref Al-Nezamiye, India, Published by: Al-Alami lel Matbuat Institute, Beirut, Third Edition, 1406 hejira- 1986
After narrating this narration, Ibn Kasir Selfi has said
وفي اسناده ومتنه غرابة شديدة.
There is a lot of disagreement about the document and the text of this narration.
Ibn Kathir Al-Dameshghi, Abu Al-Feda Esmaeel Ben Omar Al-Gharashi (died in 774 hejira), Al-Badayat Al-Nahayat, v 5 p 231, Published by: Maktab Al-Maaref, Beirut
Alame Monavi has said after narrating this narration
وفي إسناده مجهول.
There is an unknown person about the document of this narration.
Al-Manavi, Muhammad Abd Al-Rauf Ben Ali Ben Zein Al-Abedin (died in 1031 hejira), Al-Tayaser be Sharh Al-Jame Al-Saghir, v 2 p 148, Published by: Maktab Al-Emam Al-Shafei, Riyadh, Third Edition, 1408 hejira- 1988
He has written in another part
(الحق بعدي مع عمر) أي القول الصادق الثابت الذي لا يعتريه الباطل يكون مع عمر حيث كان وقي رواية يدور معه حيث دار (الحكيم عن الفضل بن العباس) ابن عم المصطفى ورديفه بعرفة وذا حديث منكر.
(Umar is right after me). In other words, righ remark that is not false is related to Umar wherever he is. It has been said in a narration that righ is with Umar wherever he is. Hakim has narrated it from the cousin of the messenger of God that had ridden his camel behind the prophet. This narration is deniable.
-Al-Manavi, Muhammad Abd Al-Rauf Ben Ali Ben Zein Al-Abedin (died in 1031 hejira), Al-Tayaser be Sharh Al-Jame Al-Saghir, v 1 p 507, Published by: Maktab Al-Emam Al-Shafei, Riyadh, Third Edition, 1408 hejira- 1988
Narrating from Saghani, Ajluni says clearly in the book ' ' Kashf Al-Khafa ' ' that this narration is faked
(الحق بعدي مع عمر حيث كان) قال الصغاني موضوع انتهى وأقول رواه في الجامع الكبير عن الحكيم الترمذي وابن عساكر عن الفضل بن عباس بلفظ الحق بعدي مع عمر بن الخطاب حيث كان انتهى.
(Umar is right after me in any situations). Saghani has said ' ' this narration is faked ' '. I say ' ' Hakim Termezi in the book ' ' Jame Al-Kabir ' ' and Ibn ASaker from Fazl Bin Abbas have narrated such words ' ' Umar Bin Khatab is right after me wherever he is ' '.
Al-Ajaluni Al-Jarahi, Esmaeel Ben Muhammad (died in 1162 hejira), Kashf Al-Khafa va Mazil Al-Elbas Ema Eshtaher Min Al-Ahadith Ala Al-Sonat Al-Nas, v 1 p 436, hadith 1160, Researched by: Ahmad Al-Ghalash, Published by: Resalat Institute, Beirut, Forth Edition, 1405 hejira
Shams Al-Din Jezri Shafei has said about this narration
خبر: «عمر معي وأنا مع عمر، والحق بعدي مع عمر حيث كان». فيه راو مجهول الحال، فلم يصح.
the narration ' ' Umar is with me… ' '. There is an unknown narrator in the document of
Hence, it is not valid.
Al-Jazari Al-Shafei, Abi Al-Kheir Shams Al-Din Muhammad Ben Muhammad (died in 833 hejira), Asna Al-Mataleb Fi Managheb Sayedana Ali Ben Abi Taleb Karamollah Vajhaho, v 1 p 189, Researched by: Doctor Muhammad Hadi Al-Amini, Published by: Maktab Al-Emam Amir Al-Momenan Al-Amat, Esfahan, Iran
He has said in another part
592 - خبر: «الحق بعدي مع عمر». قال العقيلي: حديث منكر فيه القاسم بن يزيد.
Aghili has said about the narration ' ' Umar is right after me ' ' it is an undeniable narration and there is GHasem Bin Yazid in its document.
Asna Al-Mataleb, v 1 p 130
Deilami has mentioned this narration in the book ' ' Al-Ferdos ' ' whose topic is faked narrations.
Al-Deilami Al-Hamzani, Abu Shoja Shiraviye Ben Shahrdar Ben Shiraviye Al-Molaghab Elkiya (died in 509 hejira), Al-Ferdos be Mathur Al-Khatab, v 3 p 56, Researched by: Al-Saeed Ben Basiuni Zoghlul, Published by: Dar Al-Kotob Al-Elmie, Beirut, First Edition, 1406 hejira- 1986
Even Al-Bani Wahabi has narrated this narration in several books and he has considered it faked
3524 - (الحق بعدي مع عمر حيث كان).
موضوع. رواه العقيلي في "الضعفاء" (363) عن القاسم بن يزيد بن عبد الله ابن قسيط، عن أبيه، عن عطاء، عن ابن عباس؛ قال: سمعت رسول الله - صلى الله عليه وسلم - يقول:... فذكره. ثم رواه هو، والبخاري في "التاريخ" (4/ 1/ 114)، وابن عساكر (13/ 13/ 1)
The narration ' ' Umar is right after me ' ' is faked. Aghili has narrated this narration in the book ' ' Zoafa ' ' from Ghasem Bin Yazid Bin Abdullah Bin Ghasit and he has narrated it from his father and he has narrated it Ata and he has narrated it from Abdullah Bin Abbas that the messenger of God has bade
Then Bokhari in the book ' ' Tarikh Kabir ' ' and Ibn Asaker have narrated the narration.
Albani, Muhammad Naser (died in 1420 hejira), Al-Selselat Al-Zaifat va Atharha Al-Si Fi Al-Omat, v 8 p 21, Published by: Maktab Al-Maaref lel Nashr Al-Tozi le Sahebha Sad Ben Abd Al-Rahman Al-Rashed, Riyadh, First Edition, 1425 hejira- 2004
الحق بعدي معك the second narration:
Aslam Bin Sahl Al-Razaz has narrated this narration from Umar in the book ' ' Vaset ' '
(379)- [1: 131] قَالَ: ثنا عَمَّارُ بْنُ خَالِدٍ، قَالَ: ثنا مُحَمَّدُ بْنُ يَزِيدَ، عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْمَلِكِ بْنِ إِسْحَاقَ، عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ التَّيْمِيِّ، قَالَ: أَخْبَرَنِي رَجُلٌ مِنْ بَنِي كِنَانَةَ، عَنْ عُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ، أَنّ رَسُولَ اللَّهِ (ص) كَانَ عَلَى الْمِنْبَرِ، فَقَالَ: " ادْنُ مِنِّي يَا عُمَرُ، أَنْتَ مِنِّي وَأَنَا مِنْكَ، وَالْحَقُّ بَعْدِي مَعَكَ "
It has been narrated from Umar Bin Khatab that the messenger of God (peace of Allah be upon him and his descendants) said when he was sermonizing ' ' O ' Umar! Come to me. I am from your dynasty and you are from my dynasty. Your remarks are right after me ' '.
Al-Vaseti, Aslam Ben Sahl Al-Razaz (died in 292 hejira), Tarikh Vaset, v 1 p 131, Researched by: Kurkis Ovad, Published by: Alem Al-Kotob, Beirut, First Edition, 1406 hejira
There are two basic faults: the first fault is about Ibrahim Bin Abd Al-Molk and he is unknown. A man from Bani Kanane has narrated the second fault from Umar and this person is unknown. Then the document of the narration is definitely weak.
The contrast of this narration with narrations with valid document
Apart from the weak narrations about Umar, even if these narrations were valid, they would be in contrast with the realities of his life because a lot of narrations with valid document in the Sunni sources prove that Umar Bin Khatab issued fatwa against Quran in a lot of cases and he acted in contrast with the order of God in a lot of cases. Since there are a lot of these cases and if we want to mention all of the mistakes of Umar and his fatwa against Quran, it may include several volumes. Hence, we will mention only five cases:
Umar issued fatwa against Quran:
God says clearly in the Nissa Surah/ verse 43 ' ' if some does not have water to perform ablution, he can perform ablution with earth or sand instead of performing ablution with water:
وَإِنْ كُنتُمْ مَّرْضَى أَوْ عَلَى سَفَر أَوْ جَاءَ أَحَدٌ مِّنْكُمْ مِّنَ الْغَائِطِ أَوْ لاَمَسْتُمُ النِّسَاءَ فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيداً طَيِّباً
ye are ill, or on a journey, or one of you cometh from offices of nature, or ye have been in contact with women, and ye find no water, then take for yourselves clean sand or earth, and rub therewith your faces and hands. For Allah doth blot out sins and forgive again and again.
However, Umar Bin Al-Khatab issued a fatwa in contrast with the verse of Quran ' ' if someone does not have water to perform ablution, he should not pray ' '.
Moslm Neishaburi has written in the book ' ' Sahih ' '
أَنَّ رَجُلًا أتى عُمَرَ فقال إني أَجْنَبْتُ فلم أَجِدْ مَاءً فقال لَا تُصَلِّ فقال عَمَّارٌ أَمَا تَذْكُرُ يا أَمِيرَ الْمُؤْمِنِينَ إِذْ أنا وَأَنْتَ في سَرِيَّةٍ فَأَجْنَبْنَا فلم نَجِدْ مَاءً فَأَمَّا أنت فلم تُصَلِّ وَأَمَّا أنا فَتَمَعَّكْتُ في التُّرَابِ وَصَلَّيْتُ فقال النبي صلى الله عليه وسلم إنما كان يَكْفِيكَ أَنْ تَضْرِبَ بِيَدَيْكَ الْأَرْضَ ثُمَّ تَنْفُخَ ثُمَّ تَمْسَحَ بِهِمَا وَجْهَكَ وَكَفَّيْكَ فقال عُمَرُ اتَّقِ اللَّهَ يا عَمَّارُ قال إن شِئْتَ لم أُحَدِّثْ بِهِ.
A man came to Umar and said ' ' I have had a wet dream, but I do not find any water; hence, what should I do? ' ' Umar answered ' ' do not pray ' '. Umar said ' ' O ' Umar! Can you remember that you and I took part in a war and we had a wet dream and we did not find any water. You did not pray, but I performed ablution with sand and I prayed ' '. When we came to the prophet, he stated ' ' you should touch the earth and perform Mash ritual with your hands ' '. Umar said ' 'O ' Amar! Scare from God ' '. Amar asked ' ' if you do not like, I will not state such matter ' '. Umar answered ' ' I will act however you like ' '.
Sahih Moslem, author name: Moslem Ben Al-Hajaj Abu Al-Hossein Al-Ghashiri Al-Neishaburi, (died in 261 hrjira), v 1 p 280, hadith 368, chapter Al-Tayamom, Published by: Dar Ehya Al-Torath Al-Arabi, Beirut, Researched by: Muhammad Foad Abd Al-Baghi
Can a person that issues against Quran be follower the right path?
Umar lapidated a mad woman
Bokhari has written in the book ' ' Sahih ' ' / chapter
« لَا يُرْجَمُ الْمَجْنُونُ وَالْمَجْنُونَةُ»
وقال عَلِيٌّ لِعُمَرَ أَمَا عَلِمْتَ أَنَّ الْقَلَمَ رُفِعَ عن الْمَجْنُونِ حتى يُفِيقَ وَعَنْ الصَّبِيِّ حتى يُدْرِكَ وَعَنْ النَّائِمِ حتى يَسْتَيْقِظَ.
Ali said to Umar ' ' don 't you know that a mad person (until his consciousness), a child (until his or her maturity) and a sleeper (before waking up) do not have any obligations.
Al-Jame Al-Sahih Al-Mokhtasar, Muhammad Ben Esmaeel Abu Abdullah Al-Bokhari Al-Jaafi (died in 256 hejira), v 6 p 2499, Published by: Dar Ibn Kathir, Al-Yamame, Beirut, 1407 hejira- 1987, Third Edition, Researched by: D. Mostafa Deib Al-Bagha
According to this narration, the second caliph wanted to lapidate a mad woman because she had become pregnant, but Ali Bin Abi Taleb prevented and admonished Umar ' ' it is impossible to lapidate a mad woman ' '.
Unfortunately, Bokhari has dissected this narration as usual. To clarify this story, we will narrate this story from Sonan Abi Davud that is one of Sunni Sehah Sete
حدثنا عُثْمَانُ بن أبي شَيْبَةَ ثنا جَرِيرٌ عن الْأَعْمَشِ عن أبي ظَبْيَانَ عن بن عَبَّاسٍ قال أُتِيَ عُمَرُ بِمَجْنُونَةٍ قد زَنَتْ فَاسْتَشَارَ فيها أُنَاسًا فَأَمَرَ بها عُمَرُ أَنْ تُرْجَمَ فمر بها على عَلِيِّ بن أبي طَالِبٍ رِضْوَانُ اللَّهِ عليه فقال ما شَأْنُ هذه قالوا مَجْنُونَةُ بَنِي فُلَانٍ زَنَتْ فَأَمَرَ بها عُمَرُ أَنْ تُرْجَمَ قال فقال ارْجِعُوا بها ثُمَّ أَتَاهُ فقال يا أَمِيرَ الْمُؤْمِنِينَ أَمَا عَلِمْتَ أَنَّ الْقَلَمَ قد رُفِعَ عن ثَلَاثَةٍ عن الْمَجْنُونِ حتى يَبْرَأَ وَعَنْ النَّائِمِ حتى يَسْتَيْقِظَ وَعَنْ الصَّبِيِّ حتى يَعْقِلَ قال بَلَى قال فما بَالُ هذه تُرْجَمُ قال لَا شَيْءَ قال فَأَرْسِلْهَا قال فَأَرْسَلَهَا قال فَجَعَلَ يُكَبِّرُ.
It has been narrated that they brought to Umar a mad woman that had committed adultery. He consulted to others about that woman. Then he ordered to lapidate that woman.
Ali Bin Abi Taleb passed by there and said ' ' what has happened to this woman? ' '
They answered ' ' this mad woman from Bani Felan has committed adultery and Umar has ordered to lapidate her ' '.
Imam Ali (peace be upon him) said ' ' stop lapidating her ' '. Then he came to Umar and said ' ' O ' Amir Momenan! Didn 't you know that a mad (before his or her consciousness), a child (before his or her maturity) and a sleeper (before waking up) do not have any obligations?
Umar answered ' ' I did ' '.
He stated ' ' why should this woman be lapidated? ' '
Umar answered ' ' for nothing ' '.
Imam Ali (peace be upon him) said ' ' stop lapidating her ' '. Umar ordered to stop lapidating her and then he started saying ' ' God is great ' '.
Sonan Abi Davood, Soleiman Ben Al-Ashath Abu Davood Al-Sajestani Al-Azadi, (died in 275 hejira), v 4 p 140, hadith 4399, Published by: Dar Al-Fekr, Beirut, Researched by: Muhammad Mohei Al-Din Abd Al-Hamid
Most of Sunni dignitaries existed before Bokhari and they were considered even the masters of Bokhari. This narration has been narrtaed as Abi Davud has said. We will mention only their addresses due to briefness.
-Al-Mosnef, Abubakr Abd Al-Razagh Ben Hemam Al-Sanaani (died in 211 hejira), v 7 p 80, hadith 12288, Published by: Al-Maktab Al-Eslami, Beirut, 1403, Second Edition, Researched by: Habib Al-Rahman Al-Azami
-Sonan Saeed Ben Mansur, Saeed Ben Mansur Al-Khorasani (died in 227 hejira), v 2 p 94, hadith 2078, Published by: Dar Al-Salafiye, India, 1403 hejira- 1982, First Edition, Researched by: Habib Al-Rahman Al-Azami
-Mosnad Ibn Al-Jaad Ben Obeid Abu Al-Hasan Al-Johari Al-Baghdadi (died in 230 hejira), v 1 p 120, Published by: Nader Institute, Beirut, 1410- 1990, First Edition, Researched by: Amer Ahmad Heidar
-Fazael Al-Sahabe, Ahmad Ben Hanbal Abu Abdullah Al-Sheibani (died in 241 hejira), v 2 p 707, hadith 1209, Published by: Resalat Institute, Beirut, 1403-1983, First Edition, Researched by: D. Vasiollah Muhammad Abbas
-Mosnad Al-Emam Ahmad Ben Hanbal, Ahmad Ben Hanbal Abu Abdullah Al-Sheibani (died in 241 hejira), v 1 p 140, hadith 1183, Published by: Ghartabat Institute, Egypt
Similarly, this matter is the narration of Ibn Abd Al-Ber Ghortebi in the book ' ' Al-Estiab ' ' and it has been narrated with valid document. It is about a mad woman and woman had given birth to a child and he has narrated the same as that matter
قال أحمد ابن زهير حدثنا عبيد الله بن عمر القواريرى حدثنا مؤمل بن إسماعيل حدثنا سفيان الثورى عن يحيى بن سعيد عن سعيد بن المسيب قال كان عمر يتعوذ بالله من معضلة ليس لها أبو الحسن وقال فى المجنونة التى أمر برجمها وفى التى وضعت لستة أشهر فأراد عمر رجمها فقال له على إن الله تعالى يقول وحملة وفصاله ثلاثون شهرا الحديث وقال له إن الله رفع القلم عن المجنون الحديث فكان عمر يقول لولا على لهلك عمر.
It has been narrated from Saeid Bin Mosib that Umar said ' ' I resort to God for a problem that Ali is not ready to solve it and about a mad woman that Umar had ordered to lapidate him and the woman that had given birth to a child after six months of marriage ' '. When Umar wanted to lapidate her, Ali said ' ' God orders thirty months months for the time of pregnancy period and breast feeding (two years for breast feeding and the least time of pregnancy period is six months and he also said ' ' God has picked up pen from a mad person.
Ibn Abd Al-Ber Al-Namari Al-Ghartabi Al-Maleki, Abu Omar Yusef Ben Abdullah Ben Abd Al-Ber (died in 463 hejira), Al-Estiab Fi Marefat Al-ashab, v 3 p 1102, Researched by: Ali Muhammad Al-Bajavi, Published by: Dar Al-Jeil, Beirut, First Edition, 1412 hejira
The rule of caliph is against wisdom, narration and the unanimous agreement of the Islamic religions because recommending to goods and admonishing from them are related to wise people and mad people have no obligations. On the other hand, each wise person considers recommenig to goods and admonishing from them to a mad person ridiculous in every nation from the God and materialistic point of view and according to wisdom. All of the Muslims in the world agree with this matter that mad people have no obligations and they can not be punished, but the caliph does not know the rule of wisdom and the rule of God.
How can we accept that Umar was always with right wheras he ordered against? Wisdom and the unanimous agreement of all of the Muslims
Umar had sextual intercourse with his wife in the condition of senses:
Ibn Hajar Asghalani narrates a narration with three documents that Umar Bin Al-Khatab had sextula intercourse in the condotion of menses with one of his servants by force.
(222)- [208] وَقَالَ إِسْحَاقُ: أَخْبَرَنَا بَقِيَّةُ بْنُ الْوَلِيدِ، ثنا الأَوْزَاعِيُّ، حَدَّثَنِي يَزِيدُ بْنُ أَبِي مَالِكٍ، عَنِ ابْنِ زَيْدِ بْنِ الْخَطَّابِ، عَنْ عُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ، " أَنَّهُ كَانَتْ لَهُ امْرَأَةٌ تَكْرَهُ الرِّجَالَ، فَكَانَ كُلَّمَا أَرَادَهَا اعْتَلَّتْ عَلَيْهِ بِالْحَيْضَةِ، فَظَنَّ أَنَّهَا كَاذِبَةٌ، فَأَتَاهَا فَوَجَدَهَا صَادِقَةً، فَأَتَى النَّبِيَّ (ص) فَأَمَرَهُ أَنْ يَتَصَدَّقَ بِخُمْسِ دِينَارٍ ". حَدِيثٌ حَسَنٌ.
وَأَخْبَرَنَا عِيسَى بْنُ يُونُسَ، ثنا زَيْدُ بْنُ عَبْدِ الْحَمِيدِ، مِنْ وَلَدِ زَيْدِ بْنِ الْخَطَّابِ، عَنْ أَبِيهِ، قَالَ: إِنَّ عُمَرَ بْنَ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ كَانَتْ لَهُ امْرَأَةٌ فَذَكَرَ مِثْلَهُ.
وَقَالَ الْحَارِثُ: حَدَّثَنَا الْحَكَمُ بْنُ مُوسَى، ثنا عِيسَى بْنُ يُونُسَ، فَذَكَرَهُ، لَكِنْ بِلَفْظِ: " إِنَّ عُمَرَ رَضِيَ اللَّهُ عَنْهُ أَتَى جَارِيَةً له، فَقَالَتْ: إِنِّي حَائِضٌ، فَوَقَعَ بها، فَوَجَدَهَا حَائِضًا، فَأَتَى النَّبِيَّ (ص) فَذَكَرَ ذَلِكَ لَهُ، فَقَالَ: " يَغْفِرُ اللَّهُ لَكَ يَا أَبَا حَفْصَ، تَصَدَّقْ بِنِصْفِ دِينَار "
Umar had a wife that did not like men. Therefore, whenever he wanted to have sextual intercourse with him, she made excuses that she was mensese. Umar guessed that she told a lie. Hence, he had sextual intercourse with her and then he knew that his wife was right. Then he came to the messenger of God (peace of Allah be upon him and his descendants) and told the story to him ' ' the messenger of God ordered him to pay five Dinar as charity ' '.
The document of the narration is valid.
Isa Bin Yunes has narrated from Zeid Bin Abd Al-Hamid and he has narrated from his father
Hares has narrated it from Hakam Bin Musa and he has narrated it from Isa Bin Yunes with same document but differently ' ' Umar came to the servant. Then the servant said ' ' she is menses ' '. Umar had sextual intercourse with her and then he understood that she was menses. Afterwards, he came to the messenger of God and told the story. The messenger of God said ' ' O ' Aba Hafas! God forgives you. Pay the half of dinar as charity ' '.
Al-Asghalani Al-Shafei, Ahmad Ben Ali Ben Hajar Abu Al-Fazl (died in 852 hejira), Al-Mataleb Al-Aliye be Zavaed Al-Masanid Al-Thamaniye, v 2 p 536, hadith 3945, Researched by: D. Sad Ben Naser Ben Abd Al-Aziz Al-Shatari, Published by: Dar Al-Aseme/ Dar Al-Gheith, First Edition, Saudi Arabia, 1419 hejira
Mola Ali Harevi has written in the book ' ' Merghah Al-Mafatih ' '
وجاء بسند حسن، أن عمر رضي الله تعالى عنه كان له امرأة تكره الرجال، وكان كلما أرادها اعتلت له بالحيض فظن أنها كاذبة فأتاها فوجدها صادقة، فأتى النبي فأمره يتصدق بخمس دينار.
It has been narrated with good document ' Umar Bin Khatab had a wife that did not like men ' '.
Mola Ali Ghari, Nur Al-Din Abu Al-Hasan Ali Ben Soltan Muhammad Al-Heravi, (died in 1014 hejira), Merghat Al-Mafatih Sharh Meshkat Al-Masabih, v 2 p 234, Researched by: Jamal Etani, Published by: Dar Al-Kotob Al-Elmie, Lebanon/ Beirut, First Edition, 1422 hejira- 2001
It is interesting that Ibn Teimie has said with referring to this narration
وتجب الكفارة على العالم والجاهل سواء كان جاهلا بالحيض وبالتحريم أو بهما وكذلك الناسي كالعامد في المنصوص من الوجهين وفي الآخر لا يجب قاله ابن أبي موسى وغيره لأنه معذور ولأنها كفارة صغرى فلم تجب مع السهو ككفارة اليمين والأول أشهر لأن الحديث عام وقد روى حرب عن عبد الحميد بن عبد الرحمن ...
Antonement is necessary for scientists and idiots whether it is based on the menses of an idiot or cherishing it. However, it is not necessary for a person that has forgotten on these two principles (the basis of menses or it rule) and (forgetting the rule of cherishing). Ibn Musa and others have narrated this matter because the excuse of this person person is accepted and it is small atonement, it will not be necessary such as the atonement of swearing. However, the first point of view (the necessity of atonement in both cases)is more common because it has been narrated that it is common in this area and includes all of cases. in deed it has been narrated from Harb and he has narrated it from Abd Al-Hamid Bin Abd Al-Rahman…
Ibn Teimiye Al-Horani Al-Hanbali, Abu Al-Abbas Ahmad Abd Al-Halim (died in 728 hejira), Sharh Al-Omdat Fi Al-Faghaha, v 1 p 468, Researched by: D. Soud Saleh Al-Ataishan, Published by: Maktab Al-Obeikan, Riyadh, First Edition, 1413 hejira
Such matter has been narrated in other Sunni books. We will mention only their source.
-Al-Hareth Ben Abi Osame (died in 282 hejira), /Al-Heithami, Abu Al-Hasan Nur Al-Din Ali Ben Abibakr (died in 807 hejira), Baghiyat Al-Baheth An Zavaed Mosnad Al-Hareth, v 1 p 234, Researched by: D. Hossein Ahmad Saleh Al-Bakeri, Published by: Markaz Khedmat Al-Sonat va Al-Sirat Al-Nabaviye, Al-Medina, First Edition, 1413 hejira- 1992
-Al-Daremi, Abu Muhammad Abdullah Ben Abd Al-Rahman (died in 255 hejira), Sonan Al-Daremi, v 1 p 271, Researched by: Foaz Ahmad Zomerli/ Khaled Al-Saba Al-Elmi, Published by: Dar Al-Ketab Al-Arabi, Beirut, First Edition, 1407 hejira
-Al-Beihaghi, Ahmad Ben Al-Hossein Ben Ali Ben Musa Abubakr (died in 458 hejira), Sonan Al-Beihaghi Al-Kobra, v 1 p 316, Published by: Maktab Dar Al-Baz, Mecca, Researched by: Muhammad Abd Al-ghader Ata, 1414- 1994
-Al-Hanbali, Abu Eshagh Ebrahim Ben Muhammad Ben Abdullah Ben Mofleh (died in 884 hejira), Al-Mobade Fi Sharh Al-Moghane, v1 p 265, Published by: Al-Maktab Al-Eslami, Beirut, 1400 hejira
-Al-Moghadasi, Abu Abdullah Muhammad Ben Ahmad Ben Abd Al-Hadi Ben Ghodame (died in 744 hejira), Talighat Ala Al-Elal le Ibn Abi Hatam, v 1 p 114, Researched by: Sami Ben Muhammad Ben Jadollah, Published by: Azva Al-Salaf, Saudi Arabia/ Riyadh, First Edition, 1423 hejira- 2003
-Al-Azim Abadi, Muhammad Shams Al-Hagh (died in 1329 hejira), Aon Al-Mabud Sharh Sonan Abi Davood, v 1 p 307, Published by: Dar Al-Kotob Al-Elmie, Beirut, Second Edition, 1995
Can it be said that such right was always with him.
Umar was doubtful about the prophesy of the messenger of God
Abd Al-Razagh Sanaee in the book ' ' Al-Mosnef ' ', Tabari in the book ' ' interpretation ' ', Ibn Haban in the book ' ' Sahih ' ', Zahabi in the book ' 'Tarikh Al-Eslam ' ', Ibn Juzi in the book ' ' Zad Al-Maad ' ' and …have narrated the event in this way
فَقَالَ عُمَرُ بْنُ الْخَطَّابِ: مَا شَكَكْتُ مُنْذُ أَسْلَمْتُ إِلا يَوْمَئِذٍ فَأَتَيْتُ النَّبِيَّ (صلي الله عليه وسلم) فَقُلْتُ أَلَسْتَ رَسُولَ اللَّهِ حَقًّا قَالَ بَلَى قُلْتُ أَلَسْنَا عَلَى الْحَقِّ وَعَدُوُّنَا عَلَى الْبَاطِلِ قَالَ بَلَى قُلْتُ فَلِمَ نُعْطِي الدَّنِيَّةَ فِي دِينِنَا إِذَا قَالَ إِنِّي رَسُولُ اللَّهِ وَلَسْتُ أَعْصِي رَبِّي وَهُوَ نَاصِرِيٌّ قُلْتُ أَوَ لَيْسَ كُنْتَ تُحَدِّثُنَا أَنَّا سَنَأْتِي الْبَيْتَ فَنَطُوفُ بِهِ قَالَ بَلَى فَخَبَّرْتُكَ أَنَّكَ تَأْتِيَهِ الْعَامَ قَالَ لا قَالَ فَإِنَّكَ تَأْتِيَهِ فَتَطُوفُ
Umar said ' ' I swear God that since I have become Muslim, I have not hesitated about the prophesy of the messenger of God. Then he came to the prophet and said ' ' O ' the messenger of God! aren 't you the prophet of God? ' ' I said ' ' yes, I am ' '. He said ' 'aren 't we in the right path and our enemies are in the false path? ' ' the prophet bade ' ' yes, it is right ' '. Umar said ' ' why do we show meanness and humility? ' ' the prophet bade ' ' I am the prophet of God and I will not disobey his orders and he is my companion ' '. Umar said ' ' didn 't you say that you would enter the house of Kabe and you would circle around the house of Kabe ' '. The prophet bade ' ' did I say that I would do that this year? ' 'Umar said ' ' no. ' ' the prophet said ' ' you will enter the house of God and you will circle around it ' '.
Al-Sanaani, Abubakr Abd Al-Razagh Ben Hemam (died in 211 hejira), Al-Mosnef, v 5 p 339, Researched by: Habib Al-Rahman Al-Azami, Published by: Al-Maktab Al-Eslami, Beirut, Second Edition, 1403 hejira
-Al-Tabari, Muhammad Ben Jarir, Jame Al-Bayan An Tavil Ay Al-Quran, v 26, p 100, Published by: Dar Al-Fekr, Beirut, 1405 hejira
-Al-Tamimi Al-Basati, Muhammad Ben Haban Ben Ahmad Abu Hatam (died in 354 hejira), Sahih Ibn Haban be Tartib Ibn Balban, v 11 p 224, Muhammad Ben Haban Ben Ahmad Abu Hatam Al-Tamimi Al-Basati, (died in 354 ), Researched by: Shoaib Al-Arnowt, Published by: Resalat Institute, Beirut, Second Edition, 1414 hejira- 1993
-Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ben Ahmad Ben Osman (died in 748 hejira), Tarikh Al-Eslam va Vafiyat Al-Mashahir va Alam, v 2 p 371, Researched by: D. Omar Abd Al-Salam Tedmeri, Published by: Dar Al-Kotob Al-Arabi, Lebanon/ Beirut, First Edition, 1407 hejira- 1987
-Ibn Al-Ghayem Al-Joziye, Muhammad Ben Abibakr Ayub Al-Zarai Abu Abdullah (died in 751hejira), Zad Al-Maad Fi Hoda Kheir Al-Ebad, v 3 p 295, Researched by: Shoaib Al-Arnowt, Abd Al-Ghader Al-Arnowt, Published by: Resalat Institute, Maktab Al-Menar Al-Eslamiye, Beirut, Al-Kuwait, 1407 hejira-1986
Ahmad Bin Hanbel in the book ' ' Mosnad ' ' with valid document, Termezi in the book ' ' Navader Al-Osul ' ' and Ibn Kasir n the book ' ' interpretation ' ' have written
حَدَّثَنَا يَزِيدُ بْنُ هَارُونَ أَخْبَرَنَا مُحَمَّدُ بْنُ إِسْحَاقَ بْنِ يَسَارٍ عَنِ الزُّهْرِيِّ مُحَمَّدِ بْنِ مُسْلِمِ بْنِ شِهَابٍ عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ عَنِ الْمِسْوَرِ بْنِ مَخْرَمَةَ وَمَرْوَانَ بْنِ الْحَكَمِ قَالا... ثُمَّ قال عُمَرُ ما زِلْتُ أَصُومُ وَأَتَصَدَّقُ وَأُصَلِّى واعتق مِنَ الذي صَنَعْتُ مَخَافَةَ كلامي الذي تَكَلَّمْتُ بِهِ يَوْمَئِذٍ.
It has been narrated that Masrur Bin Mokhrame and Marvan Bin Hakam have said ' ' Umar said ' ' I fasted during my lifetime and I paid charity, freed slaves because I was afraid of what I has said on that day ' '.
Al-Sheibani, Ahmad Ben Hanbal Abu Abdullah (died in 241 hejira), Mosnad Al-Emam Ahmad Ben Hanbal, v 4 p 325, Published by: Ghartabat Institute, Egypt
-Al-Tabari, Muhammad Ben Jarir, (died in 310 hejira) Tarikh Al-Tabari, v 2, p 122, Published by: Dar Al-Kotob Al-Elmie, Beirut
-Al-Termezi, Muhammad Ben Ali Ben Al-Hasan Abu Abdullah Al-Hakim (died in 360 hejira), Navader Al-Osul Fi Ahadith Al-Rasul Salalaho Alaihe Vasalam, v 1 p 319, Researched by: Abd Al-Rahman Omeirat, Published by: Dar Al-Jeil, Beirut, 1992
-Al-Gharashi Al-Dameshghi, Esmaeel Ben Omar Ben Kathir Abu Al-Feda (died in 774 hejira), Tafsir Al-Quran Al-Azim, v 4 p 197, Published by: Dar Al-Fekr, Beirut, 1401 hejira
-Al-Gharashi Al-Dameshghi, Esmaeel Ben Omar Ben Kathir Abu Al-Feda (died in 774 hejira), Al-Sirat Al-Nabaviye, v 3 p 320
-Al-Dehlavi, Al-Emam Ahmad Known as Shah Valiollah Ibn Abd Al-Rahim (died in 1176 hejira), Hojajollah Al-Baleghat, v 1 p 629, Researched by: Seyed Sabegh, Published by: Dar Al-Kotob Al-Hadithe, Maktab Al-Mothana, Cairo, Baghdad
How can a person that is doubtful about the prophecy of the messenger of God (peace of Allah be upon him and his descendants) follow the right path?
Amir Momenan (peace be upon him) considers Umar a liar, an evildoer, a cheater, a betrayer, a tyrant and an adulterer
One of these narrations had been narrated by Umar and to prove this narration, the honesty of Umar should be proved. According to the narration that is in the book ' 'Sahih ' ' of Mosalam, Amir Momenan (peace be upon him) believes that Abubakr and Umar are a liar, an evildoer, a cheater, and a betrayer. Narrating from the second caliph, Mosalam Bin Hojaj Neishaburi has written in the book Sahih
فَلَمَّا تُوُفِّىَ رَسُولُ اللَّهِ -صلى الله عليه وسلم- قَالَ أَبُو بَكْرٍ أَنَا وَلِىُّ رَسُولِ اللَّهِ -صلى الله عليه وسلم- فَجِئْتُمَا تَطْلُبُ مِيرَاثَكَ مِنَ ابْنِ أَخِيكَ وَيَطْلُبُ هَذَا مِيرَاثَ امْرَأَتِهِ مِنْ أَبِيهَا فَقَالَ أَبُو بَكْرٍ قَالَ رَسُولُ اللَّهِ -صلى الله عليه وسلم- « مَا نُورَثُ مَا تَرَكْنَا صَدَقَةٌ ». فَرَأَيْتُمَاهُ كَاذِبًا آثِمًا غَادِرًا خَائِنًا وَاللَّهُ يَعْلَمُ إِنَّهُ لَصَادِقٌ بَارٌّ رَاشِدٌ تَابِعٌ لِلْحَقِّ ثُمَّ تُوُفِّىَ أَبُو بَكْرٍ وَأَنَا وَلِىُّ رَسُولِ اللَّهِ -صلى الله عليه وسلم- وَوَلِىُّ أَبِى بَكْرٍ فَرَأَيْتُمَانِى كَاذِبًا آثِمًا غَادِرًا خَائِنًا.
After the messenger of God (peace of Allah be upon him and his descendants) deceased, Abubakr said ' ' I am the successor of the messenger of God. Both of you (Abbas and Ali) came and O ' Abbas! You requested the inheritance of your inheritance and O ' Ali! You requested the inheritance of Fateme, the daughter of the prophet.
Abubakr said ' ' the messenger of God has bade ' ' we leave nothing and whatever we leave is considered as charity. You introduced him a liar, a sinner, a cheater whereas God knows that Abubakr is honest, religious and the follower of the right path ' '.
After the death of Abubakr, I became the successor of the prophet and Abubakr and both of you considered me a betrayer, a liar, a cheater and a sinner.
Al-Neishaburi, Moslem Ben Al-Hajaj Abu Al-Hossein Al-Ghashiri (died in 261 hejira), Sahih Moslem, v 3 p 1378, hadith 1757, Ketab Al-Jahad va Al-Sirat, chapter Hokm Al-Fai, Researched by: Muhammad Foad Abd Al-Baghi, Published by: Dar Ehya Al-Torath Al-Arabi, Beirut
Abd Al-Razagh Sanaee narrates with valid document that Amir Momenan (peace be upon him) believes that Umar and Abubakr are a tyrant and an adulterer
عبد الرزاق عن معمر عن الزهري عن مالك بن أوس بن الحدثان النصري... فلما قبض رسول الله (ص) قال أبو بكر أنا ولي رسول الله (ص) بعده أعمل فيه بما كان يعمل رسول الله (ص) فيها ثم أقبل على علي والعباس فقال وأنتما تزعمان أنه فيها ظالم فاجر والله يعلم أنه فيها صادق بار تابع للحق ثم وليتها بعد أبي بكر سنتين من إمارتي فعملت فيها بما عمل رسول الله (ص) وأبو بكر وأنتما تزعمان أني فيها ظالم فاجر....
Umar said ' ' because the messenger of God passed away, Abubakr said ' ' I am the guardian and the successor of my prophet ' ' I will behave as he behaved ' '. Then he said to Ali and Abbas ' ' you fancied that Abubakr was a tyrant and an adulterer ' '. Then I governed for two years after Abubakr and I continued the way of the messenger of God (peace of Allah be upon him and his descendants) and Abubakr.
Ibn Abi Sheibe Al-Kufi, Abubakr Abdullah Ben Muhammad (died in 235 hejira), Al-Ketab Al-Mosnef Fi Al-Ahadith va Al-Athar, v 5 p 469, hadith 9772, Researched by: Kamal Yusef Al-Hut, Published by: Maktab Al-Roshd, Riyadh, First Edition, 1409 hejira
Does a person that is a liar, an evildoer, a cheater, a betrayer and an adulterer can always follow the right path?
Hence, first, the honesty of Umar should be proved so that his narration can be acceptable.
Conclusion: the narration is weak from the aspect of document; second, it is in contrast with the action of the second caliph.
Final conclusion
The narration has been narrated with different interpretations and with valid documents. We will analyze two narrations in detail and the Sunni scientists such as Hakem Neishaburi , Hafez Alaei, Fakhr Razie and …had corrected other two narrations.
Narrations that have been narrated about Amar Bin Yaser, Umar Bin Al-Khatab with such content have weak documents and they cannot be reasoned. Moreover, they have different faults from the aspect of reason.
We remind the remark of Ibn Teimie that had said
فإن هذا الحديث لم يروه أحد عن النبي صلى الله عليه وسلم لا بإسناد صحيح ولا ضعيف؛
No one has narrated this narration from the messenger of God (peace of Allah be upon him and his descendants) either valid document or weak document.
Conclusion:
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http://www.valiasr-aj.com/image_user/Ali_haq.pdf
Good luck
The group in charge of answering doubts
