The next part of brother Noor-us-Sunnah's argument, and perhaps leading to his conclusion, surrounds the following points:
1. That Zayd b. Aqram has reported the most reliable and complete account.
2. That the additional versions contradict his more authentic account.
3. The issue of memory
Here is what he has written:
Our explanation is also supported and strenghtened by the authentic reports about Quran alone being source of guidance from (a). Ja’far bin Muhammad(Jafar as-Sadiq) from his father(Muhammad al Baqir) from Jabir bin Abdullah. [Sahih Muslim, vol 3, page 343 — 350, #2950(1218)] ; [Musannaf fi al-Ahadeeth wa al-Athar, by Ibn Abi Shaybah, vol 6, page 133, #30077] (b). Abdullah ibn Umar. [Musnad al-Bazzar, vol 12, page 298-300, #6135] ; (c). Abu Shurayh al-‘Adawi and (d). Jubair bin Mut’am. [Silsilah al-Sahiha, vol 2, page 230, #713] ; (e). Ubay ibn Ka’b. [Hilyat ul- Awliya, vol 1, page 253] ; (f). Also from the Sermon of Ali ibn Abi Talib reported in Shia book. [Nahjul Balagha, Sermon 1] ; (g). Last but not the least, the understanding of Sahabi Zayd bin Arqam, which has been explained in detailed under Section (IX) of this article.
All these reports collectively support the fact that only Quran is to be adhered to gain guidance and not go astray and they collectively support our explanation for the ambiguous version. And this is a proper academic method to understand an ambiguous hadeeth, because an authentic hadeeth of Prophet(saws) which is clear and accurate explains the other ambiguous hadeeth having faulty text.
NOTE: Readers should notice that, we don’t find the mention of Prophet(saws) reminding of Ahlelbayt in this ambiguous/faulty version, so where did it disappear? It is quite clear that, the weak narrator who was known for making mistakes in his transmission, erroneously reported this version of Hadeeth al-Thaqalayn in an ambiguous/faulty form. We won’t find any faulty version of Hadeeth al-Thaqalayn, which mentions adhering or holding both Quran and Ahlelbayt, also mentioning the reminder towards Ahlelbayt.
Most importantly, the Shia interpretation for the faulty version of Hadeeth al-Thaqalayn, even contradicts Quran(4:59). Hence, the Shia interpretation is rejected.
1. Zayd b.Aqram and the version in Saheeh MuslimOn the authority of Yazid bin Haiyan on the authority of Zaid bin Aqram: “I went along with Husain bin Sabrah and ‘Amr bin Muslim to Zaid bin Arqam (May Allah be pleased with them) and, as we sat by his side, Husain said to him, “Zaid, you acquired great merits, you saw Messenger of Allah (ﷺ), listened to him talking, fought by his side in (different) battles, and offered Salat (prayer) behind him. Zaid, you have indeed earned great merits. Could you narrate to us what you heard from Messenger of Allah (ﷺ)?” Zaid said, “By Allah! I have grown old and have almost spent up my age and I have forgotten some of the things which I remembered in connection with Messenger of Allah (ﷺ), so accept what I narrate to you, do not compel me to narrate what I fail to narrate”. He then said, “One day Messenger of Allah (ﷺ) stood up to deliver a Khutbah at a watering place known as Khumm between Makkah and Al-Madinah. He praised Allah, extolled Him, and exhorted (us) and said, ‘Amma Ba’du. O people, I am a human being. I am about to receive a messenger (the angel of death) from my Rubb and I will respond to Allah’s Call, but I am leaving with you two weighty things: the first is the Book of Allah, in which there is right guidance and light, so hold fast to the Book of Allah and adhere to it.’ He exhorted (us to hold fast) to the Book of Allah and then said, ‘The second is the members of my household, , I remind you in the name of Allah about my Ahlul-Bayt. remind you in the name of Allah about my Ahlul-Bayt. remind you in the name of Allah about my Ahlul-Bayt. [1].
وعن يزيد بن حيان قال: انطلقت أنا وحصين بن سبرة، وعمرو بن مسلم إلى زيد بن أرقم رضي الله عنهم، فلما جلسنا إليه قال له حصين: لقد لقيت يا زيد خيرًا كثيرًا، رأيت رسول الله صلى الله عليه وسلم وسمعت حديثه، وغزوت معه، وصليت خلفه: لقد لقيت يا زيد خيرًا كثيرًا، حدثنا يا زيد ما سمعت من رسول الله صلى الله عليه وسلم قال: يا ابن أخى والله لقد كبرت سني، وقدم عهدي، ونسيت بعض الذي كنت أعي من رسول الله صلى الله عليه وسلم، فماحدثتكم ، فاقبلوا، وما لا فلا تكلفونيه ثم قال: قام رسول الله صلى الله عليه وسلم يومًا فينا خطيبًا بماء يدعى خماء بين مكة والمدينة، فحمد الله، وأثنى عليه، ووعظ، وذكر، ثم قال: ”أما بعد، ألا أيها الناس، فإنما أنا بشر يوشك أن يأتي رسول ربي فأجيب، وأنا تارك فيكم ثقلين. أولهما كتاب الله، فيه الهدى والنور، فخذوا بكتاب الله، واستمسكوا به. فحث على كتاب الله، ورغب فيه ثم قال: ”وأهل بيتي أذكركم الله في أهل بيتي، أذكركم الله في أهل بيتي
AssessmentThere are some important facts that ought to be mentioned before any deeper analysis of this particular tradition. As mentioned previously, the first, and perhaps the most important, is that this version is only narrated by Zaid bin Aqram when he first complains about his advanced age and poor memory. No other companion has narrated it in this fashion, and out of all the versions, this has the fewest chains both in pure number and unique routes. We acknowledge this is not sufficient to discount it – and we are not attempting to claim this is inauthentic. To emphasise the extent of his memory loss, and advanced age, let us bring forth a tradition in Sunan Ibn Majah:
“Abdur-Rahman bin Abi Laila said: We said to Zaid bin Arqam:
‘Tell us a Hadith from the Messenger of Allah (ﷺ).’ He said: ‘We have grown old and have forgotten, and (narrating) Ahadith from the Messenger of Allah (ﷺ) is difficult (not a simple matter).’”[5]
Interestingly for anyone other than the companions (who are given a free pass which undermines the entire objectivity of this debate) , the following (and rather logical) approach is used:
Our dear viewers may want to read what the position is on someone whose memory is said to have changed:
Ibn Kathir in ‘al-Bath al-Hathith’ said while speaking about people whose memory became weak due to different reasons (fear; illness; problem): “
Whoever heard from such (narrators) before their change, his narrations are accepted, and if someone heard after, or there is a doubt (if he heard after or before) his reports are not accepted“.[6] and Hafidh al-Iraqi in ‘Hafidh al-Alai ‘al-Mukhtalatin’ said: “Ruling regarding those who changed in their memory (ikhtilat), his reports in such state are not accepted“. [7]
It is rather interesting that the companions are given a free pass, and not enlisted into the ‘Mukhtilat’ whereas non-companions may be. Nevertheless, all we argue is that Zaid was old, had complained but a notable decline in his memory, and this therefore makes it highly plausible to suggest he may have forgotten to include authentic expressions.
Some may argue Zayd only truthfully reported what he remembered in this case. Let us assume that was the case, if someone is so old they complain about having forgotten many things, even if they may sincerely claim to report only what they can accurately remember , is it not possibly due to their memory, they have been mistaken in doing so? In the medical world, it is extremely common for people to sincerely be convinced about a particular chain of events, only to have been mistaken. Some examples of Ibn Umar setting a precedent in omitting an authentic expression or perhaps making an error:Narrated Ibn ‘Umar:
The Messenger of Allah (ﷺ) as saying: The dead is punished because of his family’s weeping for him. W
hen this was mentioned to ‘Aishah, she said: Ibn ‘Umar forgot and made a mistake. The Prophet (ﷺ) passed by grave and he said: The man in the grave is being punished while his family is weeping for him. She then recited: “No bearer of burdens can bear the burden of another.” The narrator Abu Mu’awiyyah said: (The Prophet passed) by the grave of a Jew. [8]
Narrated ‘Abdullah bin ‘Umar: Allah’s Apostle said, “If someone keeps a dog neither for guarding livestock, nor for hunting, his good deeds will decrease (in reward) by two Qirats a day.’[9]
Abu Huraira (Allah be pleased with him) reported Allah’s Messenger (may peace be upon him) as saying: He who kept a dog except one meant for watching the herd, or for hunting or for watching the fields. he lost two qirat of reward every day. Zuhri said:
“The words of Abu Huraira (Allah be pleased with him) were conveyed to Ibn Umar who said: May Allah have mercy upon Abu Huraira; he owned a field.” [10]
As we can see in the example above, Ibn Umar ommits what is an authentic expression to Sunnis, which is correctly preseved by Abu Huraira.
Evidence that Zayd committed authentic and important expressions:Even according to TSN, versions of Hadith at-Thaqalayn which include the word 'They will never deviate from one another until they meet me at the pool of Kawthar' are widely reported and many of which are reliable. However, Zayd forgets to mention this very important expression, which itself is clear evidence even in his account, he has omitted event to Noor-us-Sunnah, an important phrase.
As we can see, in another version attributed to Zayd when he did not complain of memory problems (which is not the one found in Saheeh Muslim and sources quoting that same version), there is the additional phrase of 'and they will never deviate from one another until the lake (of kawthar).
TSN have graded multiple chains of this version as 'Hasan' in their study.
SummaryConsidering the evidence presented above, it is not unreasonable to suggest that it is possible that Zaid bin Aqram could have omitted an authentic expression, due to his poor memory, which has been preserved in the many more unique and in cases reliable chains for the second version of the tradition. Sunnis should not see the first version as a contradiction to the second, but both are reliable with the second containing an authentic expression the first has omitted, and the third an expression the first and second may have omitted.
References
[1] Saheeh Muslim Book 1, Hadith 346 (Sunnah.com) (and other sources)
[2] [Abu Bakr b. Abi ‘Asim, Ahmad b. ‘Amr b. al-Dhahhak b. Mukhlid al-Shaybani, Kitab al-Sunnah (al-Maktab al-Islami; 1st edition, 1400 H) [annotator: Muhammad Nasir al-Din al-Albani], vol. 2, pp. 644-645, # 1558
[3] Ahmad b. ‘Ali b. Hajar al-‘Asqalani, al-Matalib al-Aliyah bi Zawaid al-Masanid al-Thamaniyyah (Beirut: Dar al-Ma’rifah; 1414 H) [annotator: Prof. Shaykh Habib al-Rahman al-A’zami], vol., 4, p. 65, # 3972 (The books are the Musnad of Ibn Rahwayh , the teacher of Bukhari, and also Ibn Abi Asim, there are also a number of other sources which will be presented later on).
[3.1] Abu Ja’far Ahmad b. Muhammad b. Salamah b. ‘Abd al-Malik b. Salmah al-Azdi al-Hajari al-Misri al-Tahawi, Sharh Mushkil al-Athar (Muasassat al-Risalah; 1st edition, 1415 H) [annotator: Shu’ayb al-Arnaut], vol. 5, p. 13, # 1760
[3.2] Ahmad b. ‘Ali b. Hajar al-‘Asqalani, al-Matalib al-Aliyah bi Zawaid al-Masanid al-Thamaniyyah (Beirut: Dar al-Ma’rifah; 1414 H) [annotator: Prof. Shaykh Habib al-Rahman al-A’zami], vol., 4, p. 65, # 3972
[3.3] Ahmad b. Abi Bakr b. Isma’il al-Busiri, Itihaf al-Khiyarah al-Maharah bi Zawaid al-Masanid al-‘Ashra (Riyadh: Dar al-Watan; 1st edition, 1420 H), vol. 7, p. 210, # 6683
[3.4] ‘Ali b. Husam al-Din al-Muttaqi al-Hindi, Kanz al-‘Ummal fi Sunan al-Aqwal wa Af’al (Beirut: Muasassat al-Risalah; 1989 H), vol. 13, p. 121, # 36441
[4] Al-Mo’jam Al-Kabir [4980 & 4981], Musnad Al-Bazzar: Musnad Zaid bin Arqam [224]
[5] Sunan ibn Majah, Book 1, Hadith 26 / ENG: Vol. 1, Book 1, Hadith 25 (Darrusalam).
[6] Ibn Kathir in ‘al-Bath al-Hathith’ (page 668, Maktabatul Maarif)
[7] Hafidh al-Iraqi in Hafidh al-Alai ‘al-Mukhtalatin’ p 7.
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March 20, 2016, 03:19:27 PM
