hadith alThaqalayn: A Study of Its Tawatur The Various Occasions tie in to hadith alThaqalayn: The various narrations of hadith alThaqalayn in addition indicate the origin on which the prophesier (S) an zero(pre noinal)ced it publicly. ` al iamah `Abd al-`Aziz Tabatabai, who has studied the various narrations of Hadith al-Thaqalayn as preserve by various customs dutyists mentions four causes on which the Prophet (S) proclaimed it publicly. First of these is the occasion when the Prophet (S) proclaimed it during his last haj at `Arafat. On this occasion, the Prophet (S) was come with by more than a deoxycytidine monophosphate thousand Muslims. The guerrilla occasion relates to his proclamation at Ghadir Khumm, during the racetrack of his perish journeying to Madinah. The third occasion relates to his proclamation in the Mosque of Madinah. The fourth whiz relates to his pronouncement of Hadith alThaqalayn in his house during his last illness. All these occasions lie within a period of xc twenty-four hourss and pertain to the Prophets last days. there ar, however, m each narrations of the hadith - in fact, most of them - which do not contain any clue about the condemnation and place of its pronouncement. In the quest atomic number 18 given instances of the narrations of Hadith alThaqalayn relating to each of these occasions, accompanied by the sources which record them. [2] 1. At `Arafat AlTirmidhi in his Sunan (v, 662, no. 3786) records the undermenti integrityd customs duty ....Jabir ibn `Abd Allah say: I maxim the courier of Allah - upon whom be deitys love-in-idleness and benedictions - in the course of his hajj pilgrimage on the day of `Arafah. The Prophet (S) was seated on his camel, alQaswa, and was delivering a sermon. I perceive him say: O people, I am leaving among you that which if you hold on to you shall never go astray: the defy of Allah and my kindred, my household. AlTirmidhi states that the same usage has been narrated by Abu Dharr, Abu Sa`id, Zayd! ibn Arqam and Hudhayfah ibn Usayd. Among others who have recorded this tradition are: 1. Â Â Â Â Â Â Â Â alHafiz Ibn Abi Shaybah, as in Kanz al`ummal (1st ed.), i, 48; 2. Â Â Â Â Â Â Â Â al`Uqayli in alDu`afa alKabir, ii, 250; 3. Â Â Â Â Â Â Â Â alHakim alTirmidhi, Nawadir al-usul, 68, fiftieth asl; 4. Â Â Â Â Â Â Â Â alTabarani, alMu`jam alkabir, iii, 63, no. 2679; 5. Â Â Â Â Â Â Â Â alKhatib, alMuttafiq wa almuftariq, cf. Kanz al`ummal, i, 48 and Majma alzawaid, v, 195; ix, 163, x, 363, 268; 6. Â Â Â Â Â Â Â Â alBaghawi, al-Masabih, ii, 206; 7. Â Â Â Â Â Â Â Â Ibn alAthir, beat outi` alusul, i, 277, no. 65; 8. Â Â Â Â Â Â Â Â al-Rafi`i, alTadwin, ii, 264 (in the biographic rate of Ahmad ibn Mihran alQattan; this hadith has been deleted in the Indian print, but is limn in the manuscripts of the book ! ); 9. Â Â Â Â Â Â Â Â alMizzi, Tahdhib alkamal, x, 51, and Tuhfat alashraf, ii, 278, no. 2615; 10. Â Â Â Â Â Â Â Â alQadi alBayda wi, Tuhfat alashraf; 11. Â Â Â Â Â Â Â Â alKhwarazmi, Maqtal alHusayn (A), i, 144; 12. Â Â Â Â Â Â Â Â alKhatib alTabrizi, Mishkat almasabih, iii, 258; 13. Â Â Â Â Â Â Â Â Ibn Kathir, Tafsir (Bulaq variance, on the leeway of Fath albayan), ix, 115; 14. Â Â Â Â Â Â Â Â al-Zarandi, Nazm aldurar alsimtayn, 232; 15. Â Â Â Â Â Â Â Â alMaqrizi, Ma`rifat ma yajib li Al alBayt alNabawi, 38. 2. At Ghadir Khumm: AlNasai in his alSunan alkubra, 96, No. 79, records the pursuit tradition in the chapter Khasais `Ali: AlNasai narrates from Muhammad ibn alMuthanna, he from Yahya ibn Hammad, from Abu Uwwanah, from Sulayman, from Habib ibn Abi Thabit, from Abu alTufayl, from Zayd ibn Arqam, who said, When the Messenger of Allah (A) come backed from the last hajj and came down at Ghadir Khumm.... consequently he declared: I am about to answer the environ (of death). Verily, I have odd dickens preciously things (thaqalayn) among you, one of which is greater than t he other: the Book of deity and my `Itrah, my Ahl alB! ayt. So gather in out how you treat them after(prenominal) me. For, indeed, they will never decompose until they return to me by the stance of the Pond. Then he said, Verily, God is my attain (mawlaya) and I am the wali of every believer. Then he took `Alis imprint over and declared, To whomever I am his wali, this one is also his wali. My God, sustain whoever befriends him and be ill to whoever is hostile to him. Abu alTufayl says: I said to Zayd, Did you disputation it from the Prophet(S)? He replied, There was no one in the caravan who did not see it with his eyes and hear it with his ears, Khasais `Ali is part of alNasais alSunan alkubra as shown by the 3rd volume of the MS in the kings collection in Morocco, written in 759/1358 folios 81-117. buzz off together also in this regard the introduction of alKhasais (Kuwait: Maktabat alMu`alla, 1406), ed. by Ahmad Mirayn Balushi. The editor program states that this tradition is sahih and its transmitters are thiqah. Among others who have recorded it in their books are: 1. Â Â Â Â Â Â Â Â Al-Bukhari, alTarikh alkabir, iii, 96; 2. Â Â Â Â Â Â Â Â Muslim, Sahih, bab fadail `Ali, no. 2408; 3. Â Â Â Â Â Â Â Â Ahmad, Musnad, iii, 17, iv, 366; 4. Â Â Â Â Â Â Â Â `Abd ibn Humayd, Musnad, no. 265; 5. Â Â Â Â Â Â Â Â Ibn Sa`d, and 6. Â Â Â Â Â Â Â Â Abu Ya`la from Abu Sa`id, as mentioned in Jam` aljawami` and Kanz al`ummal; 7. Â Â Â Â Â Â Â Â Ishaq ibn Rahwayh, in his Sahih., as mentioned by Ibn Hajar in alMatalib al`aliyah, iv, 65, no. 1873, where he states that its isnad is sahih, and also by al-Busayri in Ithaf alsadah (MS in Topcopi Library, vol. 3, F.55b) who, too, considers the isnad as sahih; 8. Â Â Â Â Â Â Â Â Ibn Khuzaymah, Sahih, MS in Topcopi Library, F.240; 9. Â Â Â Â Â Â Â Â alDarimi, Sunan, ii, 310, no. 2319; 10. Â Â Â Â Â Â Â Â Abu Dawud, Sunan, as mentioned in Sibt ibn alJawzi, Tadhkirat khawass alummah, 322; 11. Â Â Â Â Â Â Â Â Abu Uwwana h, Musnad, as mentioned in alShaykhani, alSirat alsaw! i; 12. Â Â Â Â Â Â Â Â alBazzaz, from Umm Hani, as mentioned in Wasilat almaal; 13. Â Â Â Â Â Â Â Â Ibn Abi Asim, Kitab alSunnah, 629, no. 1551, 630, no. 1555, 629, no. 1551; 14. Â Â Â Â Â Â Â Â alYa`qubi, Tarikh, ii, 112; 15. Â Â Â Â Â Â Â Â alBaladhuri, Ansab alashraf, 110, no. 48, the biographical accounting of `Ali (A); 16. Â Â Â Â Â Â Â Â alHafiz alHasan ibn Sufyan alNasawi, the compose of Musnad, from Hudhayfah ibn Usayd, as mentioned by Abu Nu`aym, alHilyah, i, 355, 17. Â Â Â Â Â Â Â Â alFasawi, alMa`rifah wa altarikh, i, 536; 18. Â Â Â Â Â Â Â Â Ibn Jarir alTabari, from Hudhayfah ibn Usayd, Zayd ibn Arqam (with alNasais wording as intimately as with the wording of Muslim), Abu Sa`id alKhudri, as cited in Jam` aljawami`, ii, 357, 395, Kanz al-`ummal, 12911, xiii, 36441, 36340, 37620, 37621, 36341, Jami` al-ahadith, vii, 14523, 15112, 15122, 15113, iv, 7773, 8072, 8073; 19. Â Â Â Â Â Â Â Â alDulabi, alDhurriyyat altahirah, no. 228; 20 . Â Â Â Â Â Â Â Â alHafiz alTahawi, Mushkil al athar, ii, 307, iv, 368; 21. Â Â Â Â Â Â Â Â alHakim alTirmidhi, Nawadir al-usul, from Hudhayfah ibn Usayd; 22. Â Â Â Â Â Â Â Â alTabarani, alMu`jam alkabir, iii, 2679, 2681, 2683, 3052, v, 4969, 4970, 4971, 4986, 5026, 5028; 23. Â Â Â Â Â Â Â Â alHakim, alMustadrak `ala alSahihayn, iii, 109, 110 where he expressly states, as mentioned above, that the tradition is sahih in accordance with the criteria of alBukhari and Muslim; alDhahabi has confirmed his impression; 24. Â Â Â Â Â Â Â Â Abu Nu`aym, Hilyat alawliya, i, 355, ix, 64; 25. Â Â Â Â Â Â Â Â alBayhaqi, alSunan alkubra, ii, 148, vii, 30, x, 114; 26. Â Â Â Â Â Â Â Â alKhatib, Tarikh Baghdad, viii, 442; 27. Â Â Â Â Â Â Â Â Ibn alMaghazili, Manaqib Amir alMuminin (A), 23; 28. Â Â Â Â Â Â Â Â Ibn `Asakir, Tarikh Dimashq, ii, 45, no.
547, the biographical account of `Ali (A), and v, 436 of Badrans interpretation in the biographical account of Zayd ibn Arqam; 29. Â Â Â Â Â Â Â Â alBaghawi, Masabih alSunnah, ii, 205 and Sharh alSunnah (MS in Topcopi Libary, vol. 2, F. 718), bab Manaqib Ahl alBayt; 30. Â Â Â Â Â Â Â Â Ibn alAthir, Usd alghabah, iii, 92 in the biographical account of Amir ibn Layla, no. 2727; 31. Â Â Â Â Â Â Â Â Ibn Hajar, alIsabah in the biographical account of Amir; 32. Â Â Â Â Â Â Â Â al-Mizzi, Tuhafat alashraf, iii, 203, no. 3688 from Muslim and alNasai; 33. Â Â Â Â Â Â Â Â alDiya alMuqaddisi, alMukhtarah, as cited by alSamhudi and alSakhawi; 34. Â Â Â Â Â Â Â Â Ibn Taymiyyah, Minhaj alSunnah, iv, 85; 35. Â Â Â Â Â Â Â Â al-Dhahabi, Talkhis alMustadrak, iii, 109; 36. Â Â Â Â Â Â Â Â Ibn Kathir, alBidayah wa alnihayah, v, 209, vi, 199, from alNasai, where he quotes alNasais statement that this narration is sahih; 37. Â Â Â Â Â Â Â Â alKhazin, Tafsir under verses 42:23 and 3:103; 38. Â Â Â Â Â Â Â Â alMulla, Wasilat almuta`abbidin, v, 199; 39. Â Â Â Â Â Â Â Â al-Haythami, Majma` alzawaid, ix, 163 from Zayd, 164 from Hudhayfah. 3. In the Mosque of Madinah: Ibn `Atiyyah in the introduction of his tafsir, alMuharrar alwajiz, i, 34 records the quest narration: ...It is narrated that he (i.e. the Prophet) - upon whom be peace - said in the last sermon that he delivered during his illness: O people, I leave behind ii precious things (thaqalayn) amongst you...: the Book of God - which is a rope between Him and you, whose one end is in His hand and whose other end is in your hands so act according to its muhkamat and believe in its mutashabihat; consider as lawful that which it regards as lawful and consider as n egative that which it regards as unlawful - and my `I! trah and my Ahl alBayt, who are the second thaql. So dont plump by them (fa la tasbiquhum ), for then you shall perish. Unfortunately in the printed versions of it fa la tasbiquhum has been neutered as fa la tasbi`uhum (a meaningless expression). This tradition has also been narrated by: 1. Â Â Â Â Â Â Â Â Abu Hayyan in his tafsir, alBahr almuhit, i, 12 (with identical wording, except that in a published version of it there is fa la tasubbuhum, i.e. so dont execrate them, instead of fa la tasbiquhum); 2. Â Â Â Â Â Â Â Â Ibn Hajar, alSawa`iq almuhriqah, 75, 136; 3. Â Â Â Â Â Â Â Â Yahya ibn alHasan, Akhbar alMadinah with his isnad from Jabir, as cited in Yanabi` almawaddah, 40. 4. In the Prophets Chamber During His Last Illness: Ibn Abi Shaybah, as cited by Al`Isami in Simt alnujum alawali, ii, 502, no. 136, has narrated the following tradition: The Messenger of Allah (S) said during his last illness: Soon I am release to pass away and I have all-embracing t o you my justification of excuse. Lo, verily I leave behind amongst you two precious things: the Book of Allah , the Almighty and the Glorious, and my kindred (`Itrah). Then he took `Alis hand and raised it, saying, This `Ali is with the Quran and the Quran is with `Ali. The two will not separate until they return to me by the Pond. Then I will engage the two as to how they were treated after me. Among the narrators of this tradition are: 1. Â Â Â Â Â Â Â Â alBazzaz, Musnad, as mentioned in Kashf alastar, iii, 221, no. 2612; 2. Â Â Â Â Â Â Â Â Muhammad ibn Ja`far alRazzaz, from Umm Salamah (where she is explicit that the Prophet [S] make this pronouncement in his chamber which was filled by the Companions), as cited in Wasilat almaal; 3. Â Â Â Â Â Â Â Â AlAzhari, Tahdhib allughah, ix, 78; 4. Â Â Â Â Â Â Â Â alKhatib alKhwarazmi, Maqtal alHusayn (A), i, 164, from Ibn `Abbas; 5. Â Â Â Â Â Â Â Â Ibn Hajar, alSawa`iq almuhriqah, 89, from Umm Salamah If you want to get a ! full essay, order it on our website:
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