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Subject: The fabricated Hadith About Abu Talib.
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abbabk 14.04.16 - 02:57pm
7 On the authority of such narrators of Hadith as: Sufyan Ibn Sa'id Thawri, 'Abd al-Malik Ibn 'Umayr, 'Abd al-'Aziz Ibn Muhammad Darawardi and Layth Ibn Sa'd, Muslim and Bukhari have ascribed the following words to the holy Prophet (a.s):
a. I found him (Abu-Talib) in a mountain of fire; then I carried him to Zohzah (the water cistern).
b. On the Day of Judgment, he may benefit from my intercession; he will, then, be put in a cistern of fire up to his ankles while his brain will be boiling.[1]
Unauthenticity of the Chain of Narrators of Zohzah Narration
Those who have narrated Zohzah hadith are Sufyan ibn Sa'id Thawri, 'Abd al-Malik Ibn 'Umayr, 'Abd al-'Aziz ibn Muhammad Darawardi and Layth Ibn Sa'd, whose capabilities we will now go through, basing our investigation on the words and comments of Sunni scholars skilled in the science of the narrators, 'ilm al-rijal.
Sufyan ibn Sa'id Thawri
Abu-'Abdullah Muhammad ibn Ahmad ibn 'Uthman Dhahabi, the famous scholar in 'ilm al-rijal, has the following to say concerning Sa'id Thawri: He used to quote weak narrations.[2]
This comment is a clear proof to his deceitfulness, and his narrating from the weak or the unknown narrators, thus invalidating his words.
'Abd al-Malik Ibn 'Umayr
Dhahabi introduces him this way, He lived long and as a result had a weak memory.
Abu-Hatam says, He ('Umayr) was unable to memorize hadiths, because his memory had weakened.
Ahmad Ibn Hanbal also says, 'Umayr was weak and confused (meaning that he used to cite baseless and forged hadiths).
Ibn Mu'in says, The traditions he quotes are incorrect or confused. Ibn Kha'rash says,
Shu'bah (another scholar) was displeased with him.Kawsaj quotes Ahmad Ibn Hanbal as having said, He is weak, indeed.[3]
These statements disclose 'Abd al-Malik ibn 'Umayr's characteristics as follows:
1. He had a weak memory and was a forgetful person.
2. He was weak (a term used in 'ilm al-rijal; that is, one cannot trust the traditions (hadiths) he narrates.
3) There are a lot of errors in what he narrates.
4. He blends the correct and incorrect narrations.
Each one of the above points will suffice to repudiate the hadiths 'Umayr narrates.
'Abd al-'Aziz Ibn Muhammad Darawardi
The Sunni experts in traditions have all considered him a neglectful person whose hadiths cannot be relied on.
a) Ahmad ibn Hanbal says, In quoting hadiths by heart, he ('Umayr) is used to saying groundless and unrelated things.[4]
b. Abu-Hatam says, What he says can not be taken as proof.[5]
c. Abu-Zara'ah, too, considers him a person of ill memory.[6]
Layth Ibn Sa'd
A survey of the Sunni books on 'ilm al-rijal shows that all the narrators of the hadith named Layth were unknown or weak, whose hadiths cannot be trusted. Layth Ibn Sa'd was one of such weak and careless narrators of hadiths.[7]
Yahya ibn Mu'in says, He was careless in treating those from whom he quoted and of the hadiths he heard.[8]
Nabati, too, considers him among those who are weak (in relating hadith) and has recorded his name among such people in his book Al-Tadhlil 'Ala al-Kamil.[9]
Taking the above into consideration, it is thus clear that the original narrators of Zohzah hadith are themselves totally weak, so their hadiths cannot be trusted.
The Text of Zohzah Hadith is Incompatible with Book and Sunnah
This tradition, ascribed to the holy Prophet, says that the Prophet saved Abu-Talib from a mountain of fire and took him to a cistern, thus minimizing his chastisement. It also says that the Prophet desired to intercede for him on the Day of Judgment, whereas a decrease in punishment and the provision of intercession, as accepted by the Qur'an and the Prophet's Sunnah are only for the believers and the Muslims. Had the matter been as claimed in the hadith, it would mean that Abu-Talib was not a believer, so he could not have been included among those who might enjoy a decrease in punishment or benefit from the Prophet's intercession.
It thus becomes evident that Zohzah narration, and the words of those who called Abu-Talib a disbeliever are baseless.
Let's now review the issue in the light of the Qur'an and the Prophet (a.s)'s Sunnah.
The Quran:
And (as for) those who disbelieve, for them is the fire of hell; it shall not be finished with them entirely so that they should die, nor shall the chastisement thereof be lightened to them; even thus do We retribute every ungrateful one. 35:36
The Prophet's Sunnah
The Prophet's Sunnah repudiates disbelievers to be among those who benefit from the Prophet's intercession. Abu-Dharr Ghifari quotes the holy Messenger of God (a.s) as having said, I have been given permission to intercede for those who do not disbelieve in Allah.
The text of Zohzah hadith and the words of those who consider Abu-Talib faithless are in contradiction with the Book of God and the Prophetic Sunnah.
Conclusion
Taking the above into consideration, it becomes evident that the text of Zohah narration is worthless and cannot be taken as a basis to build arguments on. The strongest fortress that had been taken as sanctuary by those who desired to mar Abu-Talib's faith thus falls down and the bright face of the Quraysh man of faith and the time-honored help to the Prophet (a.s) continues shedding light.
Refrences;
[1] Sahih al-Bukhari, vol. 5, the book of al-Manaqib, chapter: the story of Abi-Talib, p. 52, Egypt; also the same source, vol. 8, book: al-Adab, chapter: the Polytheists' nickname, p. 46.
[2] Al-Dhahabi's Mizan al-I'tidal, vol. 2, p. 169; Beirut, 1382 A.H.
[3] Mizan al-I'tidal;, vol. 2, p. 66o, Beirut Ed.
[4] Mizan al-I'tidal, vol. 2, p. 634, Beirut; 1st print.
[5] Ibid.
[6] Ibid. p. 634.
[7] Mizan al-I'tidal, vol. 3, p. 420 - 423, 1st ed. Beirut.
[8] Ibid. p. 423.
[9] Shaykh al-Abtuh, p. 75; Mizan al-I'tidal, vol. 3, p. 423. *
