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Subject: Hadith of the ark of Noah
Replies: 6 Views: 564
mohsin11 7.12.10 - 01:45pm
Hadith of the ark of Noah and Ahlel bayt
''Behold! My Ahlul-Bayt are like the Ark of Noah. Whoever embarked in it was SAVED, and whoever turned away from it was PERISHED.''
It has several chains going back to several companions. Reported as a hadith from Abu Dharr, Ibn Abbas, Abdullah ibn Zubair, Abu Saeed and Anas bin Malik.
Abu Dharr Al-Ghifari
[1] Tradition through Abu Ishaq As-Sabeeee from Hanash Al-Kinani from Abu Dharr Al-Ghifari:
This has come through following routes from Abu Ishaq from Hanash Al-Kinani from Abu Dharr:
Related by Abu Bakr Al-Qateeee in Ziyadaat Fadhail As-Sahaba (1402), Abu Abdullah Al-Hakim in his Al-Mustadrak (2/373 & 3/163), both through Mufaddhal bin Saleh. from Abu Ishaq from Hanash Al-Kinani from Abu Dharr Al-Ghifari. This hadith is also present in Mishkat al-Masabih but it also contain Mufaddhal bin Saleh.
Hakim declared it authentic on the condition of Muslim. Dhahabi rejected it and said, Mufaddhal bin Saleh is Waah and in another place he said, Mufadhhal, only Tirmidhi has narrated from him (among six books) and they (scholars) declared him weak.
Imam Bukhari and Abu Hatim declared him Munkirul Hadith. Imam Tirmidhi said, he was not a Hafiz according scholars of Hadith. [See Tahdheeb At-Tahdheeb (10/243)]
Mishkat al-Masabih, volume 5, Page 231-232
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Tabrani in Al-Kabeer (3/45), As-Sagheer (1/240) and in Al-Awsat (4/9), through Husain bin Ahmed bin Mansur Sajjadah Al-Baghdadi from Abdullah bin Daahir from Abdullah bin Abdul Quddus from Aamash from Abu Ishaq from Hanash bin Al-Mutamir from Abu Dharr, with the additional statement.. My Ahlul-Bayt are like the gate of Hitta (a non Arabic word, see Quran 2:58) for Children of Israel
I am unable to find information on Husain bin Ahmed bin Mansur Sajjadah Al-Baghdadi.
Regarding Abdullah bin Daahir, Ahmed and Yahya said that he was nothing (in the field of hadith). Uqailee said Rafidhi khabeeth. [Al-Meezan (2/417), Lisaan Al-Meezan (3/282)]
Regarding Abdullah bin Abdul Quddoos, Dhahabi said, Kufi Rafidhi. Yahya ibn Mueen said he is nothing. Rafidhi Khabeeth. Nasai and others said about him that he was not a trustworthy narrator. Daar Qutni said that he was weak. [See Al-Meezan (2/257)]
There is some Kalaam about Hanash bin Al-Mutamir, which will be discussed later on. Insha Allah.
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Reported by Al-Ajurri in Ash-Shareeah (3/347), from Abbaad bin Yaqoob, from Amr bin Thaabit from Abu Ishaq from Hanash from Abu Dharralhadith.
In this chain Abbad bin Yaqoob was Rafidhi, although fair in hadith and Bukhari narrated his reports in support with others. Abu Hatim said: Shaykh, Thiqah. Ibn Khuzaima said (while narrating a hadith): Narrated to us trustworthy in his narrations, and accused in his religion. Khatib said: Ibn Khuzaima later on stopped narrating from him. Ibn Adi said: He has narrated Ahadith in merits which were rejected on him.
He used to insult Salaf and Sahaba and was very extremist shia. Ibn Hibban said: He died in 250 Hijri. He was a caller to the Rafidhism, and with that he would narrate Munkar narrations from famous narrators. Daar Qutni said, he was a shia, Sadooq (truthful). Ibrahim bin Abu Bakr bin Abi Shaybah said: If there had not been two shia, there would not been any authentic narrations in support of shiism. They were Abbad bin Yaqoob and Ibrahim ibn Muhammad bin Maymoon. [Al-Meezan (2/379), Tahdheeb (5/95), Al-Majrooheen by Ibn Hibban (2/172)]
Abu Dawud said, he was Rafidhi Khabeeth. Nasai said, Matrook in hadith. Ibn Hibban said, he used to narrate fabrications. Al-Ijli said, he was very extreme in tashayyu (shia belief) and was very weak in hadith. [Tahdheeb (8/10)]
In conclusion Abbad bin Yaqoob was Sadooq, Rafidhi, whose narrations should be looked upon. WAllahu Alam
The sanad also contain Amr bin Thabit Al-Bakri Abu Muhammad. Ibn Mueen said, he was not trustworthy (thiqah). In another report Ibn Mueen said that he was weak. Abu Zurah said, weak in hadith. Similarly Abu Hatim said, and added, his hadith should be written. He was extreme in his view and shiism. Bukhari said, he was not strong in hadith. [Al-Meezan (3/249)]
At another place in similar tradition Abu Ishaq is changed to Simak bin Harb. That mistake was probably from Amr bin Thabit. Tabarani reported in Al-Awsat (5/354), through Muhammad ibn Uthman ibn Abi Shaybah from Ali bin Hakeem Al-Awdi from Amr bin Thabit from Simak bin Harb from Hanash bin Mutamir from Abu Dharr Al-Ghifari.
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Reported by Tabarani in Al-Awsat (5/306, h.5390), through Ahmed bin Muhammad bin Sawadah from Amr bin Abdul Ghaffaar Al-Fuqaimi from Hasan bin Amr Al-Fuqaimi from Abu Ishaq, from Hanash, from Abu Dharralhadith.
Tabarani said, No one narrates this hadith from Hasan bin Amr Al-Fuqaimi except Amr bin Abdul Ghaffar.
Amr bin Abdul Ghaffar was Matrook. Abu Hatim: Matrook Ul-Hadith. Ibn Adi said: He was accused of fabricating narrations. Ali bin Al-Madeeni said: I left him because of his rafdh. Al-Uqaili said: Munkarul Hadith. [Al-Meezan 3/273]
As for Ahmed bin Muhammad bin Sawadah, then Daar Qutni said: his narrations are to be taken for support only, not for proof. Khatib said: I have only seen fair hadith from him. *
mohsin11 7.12.10 - 01:46pm
Common defects in the chain:
All the above narration come through the common narrators, Abu Ishaq from Hanash Al-Kinani from Abu Dharr. Keeping this in mind let us an*lyze this link.
1). Abu Ishaq As-Sabeeee, although a Thiqah narrator, was a Mudallis who used to do Tadlees through weak narrators. Hafiz Ibn Hajar listed him among the third category of Mudalliseen [Tabaqat Al-Mudalliseen (1/42)], which according to him is the category of those mudallis narrators who did Tadlis through weak narrators, although there is disagreement regarding acceptance or rejection of their narration with anana.
In a version of this same hadith, Abu Ishaq narrates it through an unknown person from Hanash bin Al-Mutamir. Al-Fasawi records in his Al-Ma'rifah wa At-Tarikh with a sanad much better than above chains, it is mention there:
(Al-Fasawi said:) Narrated to us Ubaydullah from Israeel from Abu Ishaq from a person who narrated to him from Hanash Abu Dharr..alhadith
As it is quite clear that there is an unnamed mubhan narrator between Abu Ishaq and Hanash. And this report should be preferred over other Isnad because Israeel bin Yunus in the sanad was a grandson of Abu Ishaq As-Sabeeee, also he was from the narrator of Kutub Sitta hence thiqah, and Ahmed preferred him over other in in Ahadith of Abu Ishaq. Abu Hatim, Yahya bin Mueen and others also said that Israeel was the most aware of Abu Ishaqs narrations. [See Tahdheeb (1/229)]
And Imam Daar Qutni preferred this sanad over other, as it is mention in Ilal Daar Qutni (6/236, q.1098).
So this make the hadith to be weak with all of its chains.
2). Hanash bin Al-Mutamir has some weakness in him.
Abu Hatim said, Hanash bin Al-Mutamir is Saleh according to me, I dont see scholars taking him as proof. Abu Dawud said: Thiqah. Bukhari said: They (scholars) used to criticize his narrations. Nasai said: He was not strong. Ibn Hibban said:He is not to be taken as proof. Al-Ijli said: he was Thiqah. Abu Ahmed Al-Hakim said: He was not good according to scholars. Al-Uqaili, As-Saji, Ibn Jarood, Abu Arab Al-Saqli they all listed him amongst weak narrators. [Tahdheeb At-Tahdheeb (3/51)]
Ibn Hajar said: Sadooq (truthful) but he had Awham (confusion in narrations) and he also narrates from whom he didnt hear (i.e. Mursal) [Taqreeb (1582)]
All these factors prove that there is no authentic chain for this. Besides all these, it is also doubtful whether Hanash heard it from Abu Dharr or not. That is because Hanash died in 90 AH or around it as per the statement of As-Safdi in Al-Waafi, and if that is true then it is difficult that this Kufi narrator could have heard this from Abu Dharr who died around 33AH or before it during the caliphate of Uthman, near Madina at a place called Ar-Rabdhah. And Hanash saying I heard Abu Dharr is not something solid against what was said, because weak narrators many a times confused regarding narrators. WAllahu Aalam
*
mohsin11 7.12.10 - 01:46pm
Other Isnad of the hadith from Abu Dharr Al-Ghifari:
Related by Tabarani in Al-Mujam Al-Kabeer (3/45, h.2636), Al-Fasawi in Al-Marifa wat Tareekh (1/294, Daarul Kutub Al-Ilmi Beirut), through Hasan bin Abi Jafar from Ali bin Zaid from Saeed bin Musayyib from Abu Dharr Al-Ghifari.
Hasan bin Abi Jafar was weak. He has been declared weak by Ahmed, Ibn Mueen, NasaI, Ibn Madeeni etc. Bukhari said, Munkirul Hadith. Ibn Adi said: He, according to me, did not intentionally lie. [See, Meezan Al-Eitedal by Dhahabi (1/482) Daarul Marifa Beirut]
Ibn Al-Jawzi said that Hasan bin Abi Jafar was nothing, he mentioned that Nasai declared him Matrook Al-Hadith, and Sadi called him Waahiyul Hadith. [Al-Ilal Al-Mutanahiyah (1/106)]
Secondly, Ali bin Zaid Al-Jidan is also weak, as said by Ahmed, Ibn Mueen. Abu Hatim and Bukhari said, He is not to be depended upon. Daar Qutni said, There is weakness (layyin) in him [See Al-Meezan (3/127-129)]
All these weakness shows that the report is Munkar as no one narrates this narration from Saeed bin Al-Musayyib except Ali bin Zaid bin Jaidaan who was weak and no one narrates this from Ali bin Zaid except Hasan bin Abi Jafar - who was also weak hence as a whole this report is not good for even support.
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Reported by Abu Bakr Al-Ajurri in his book Ash-Shareeah (3/347, no.1759), through Harun bin Abdullah Al-Bazzaz, who said, narrated to us Sayyar bin Hatim, narrated to us Harun Al-Abdi, he said, A Shaykh narrated to me, that he heard from Abu Dharr Al-Ghifari.alhadith.
Abu Harun Al-Abdi was Matrook. Nuaym bin Hammad declared him liar. Ahmed said: He was nothing. Yahya said: He was weak, and didnt narrate truthfully his narrations. Nasai said: Matrook Al-Hadith. [Al-Meezan (3/173)]
And the Shaykh of Al-Abdi is unknown.
*
mohsin11 7.12.10 - 01:47pm
Abu Saeed Al-khudri
Reported by Tabarani in Al-Awsat (6/85) and in As-Sagheer (2/84), through Muhammad bin Abdul Aziz bin Rabiah Al-Kilabi from his father from Abdur-Rahman bin Abi Hammad Al-Maqree from Abu Salamah As-Saigh from Atiyya from Abu Saeed Al-Khudri.
Tabrani said, after narrating the hadith: No one narrates this from Abu Salamah except Ibn Abi Hammad, and from him Abdul Aziz bin Muhammad was alone in narrating this.
Hafiz Al-Haythami, after mentioning this narration in his book, said: reported by Tabrani in his Al-Awsat and As-Sagheer. And in it are a group of narrators unknown to me. [Majma Az-Zawaid (9/94)]
Al-Haythami, probably, was referring to Muhammad bin Abdul Aziz, his father, Abdur-Rahman bin Abi Hammad and Abu Salama As-Saaigh. I have not come across any Jarh or Tadeel regarding them. Wallahu Aalam.
As for Atiyya Al-Awfi, then he was weak, without any doubt. [See, Tahdheeb At-Tahdheeb (7/200), no.414]. Some contemporaries has started spreading doubts regarding his weakness. Insha Allah, we'll compile a detailed an*lysis of Atiyya's status in hadith in future.
Ibn Abbas
Reported by Tabarani in A-Kabeer (3/46) and Abu Nuaim in Hilayah Al-Awliya (4/306) both of them through the route of Muslim bin Ibrahim, from Hasan bin Abi Jafar, from Abu Suhba, from Saeed bin Jubayr from Ibn Abbas.alhadith.
And Ibn Adi recorded it in Al-Kamil (2/760), as mentioned by Shaykh Sad Aal Humaid, from the route of Muslim bin Ibrahim from Hasan bin Abi Jafar, from Amr bin Malik from Abil Jawza from Ibn Abbas.alhadith.
Hasan bin Abi Jafar was weak munkirul hadith, as we have already discussed it above. As for Abu Suhba Al-Kufi, then Ibn Hibban mentioned him in his Ath-Thiqaat, and more than one narrates from him and no one mention any criticism on him. WAllahu Alam
Abdullah bin Zubair
Reported by Al-Bazzar, as in Majma Az-Zawaid (9/168) and Kashf Al-Astaar (3/222), through Ibn Abi Maryam who said, narrated to us, Ibn Laheeah from Abul Aswad from Amir bin Abdullah bin Zubair, from his fatheralhadith.
Keeping in mind that this an odd Isnad of this hadith, and Ibn Laheeah and then Al-Bazzar were alone with this narrations, there are two points regarding this: *
mohsin11 7.12.10 - 01:47pm
[1]. In the Isnad of the report Ibn Laheeah (Abdullah bin Laheeah) was weak with the agreement of scholars as none of the three Abdullah, who were aware of actual narrations of Ibn Laheeah, are the narrator of this report. And those three Abdullah were: Abdullah bin Mubarak, Abdullah bin Wahb and Abdullah bin Yazeed Al-Muqree. Besides that, Ibn Laheeah is alone in narrating this hadith through this Isnad, as said by Al-Bazzar as in Kashf Al-Astar. And him being alone in narrating this hadith with this Isnad is sufficient for the rejection of this, and not to be counted it as supportive proof. This is because, singular narrations (Ifrad) are accepted from those who were Huffaz. There are long discussions with regards to Ibn Laheeahs reports, and scholars are divided into following categories with regards to him:
A). Those who consider his reports to be weak, regardless of whomsoever narrates from him.
B). Those who consider his those reports which are narrated by the three Abdullah, to be authentic.
With regards to the second opinion, its further debatable whether it means that there hearing from Ibn Laheeah is proven or the hadith with that chain itself is proven. But in any case, the hadith under discussion was not reported by any of the three Abdullah. Hence therefore the Isnad remains munkar, and it cant be counted as a support for those narrations whose Isnad are not even closer to this.
Ibn Sad said: People used to read Ahadith which were not from his narrations, and he did not say anything. (and it was taken as his narration). When it was asked to him, he replied: What is my sin? They come to me reading narrations from books and then leave. If they had asked me, I would have said that it was not my Hadith.[Tabaqat Ibn Sad]
Abdur-Rahman Ibn Mahdi said: I do not count anything which I heard from among the narrations of Ibn Laheeah, except what was narrated by Ibn Mubarak and his likes.
Yahya ibn Mueen said: He was nothing, regardless of whether his conditions were changed or not.
And in another report Ibn Mueen said: He was nothing in all of what he narrates. Abu Zarah was asked regarding those people who heard him earlier, he replied: Hearing of early and later narrators are equal (in terms of authenticity). However, Ibn Mubarak used to look for his Asl (books etc) and they wrote from it. And all others used to took from Shaykh, and Ibn Laheeah didnt hold (remember) his narrations, and he was from among those who are not to be taken as proof. Ibn Abi Hatim said: I asked my father, Is Ibn Laheeah to be taken as proof when Ibn Mubarak and Ibn Wahb narrates from him? He replied, No. [Al-Jarh wa At-Tadeel (5/147)]
Imam Ibn Hibban said: I studied narrations of Ibn Laheeah narrated by early narrators and later narrators, so I found Takhleet (confusion, mix up between different narratons) in his later narrations, and many narrations which did not narrated by early narrators. So I back to check it for support, so I found him performing Tadlees from weak narrators from those whom Ibn Laheeah considered to be trustworthy. And in that way those fabrication were attributed to him. [Al-Majrooheen (2/12)]
DaarQutni said in his short book Ad-Duafa wa Al-Matrookeen: Those narrations of Ibn Laheeah which came through Ibn Mubarak, Al-Muqree and Ibn Wahb are to be taken for support.
By all these quotes it is evident that Ibn Laheeah was himself weak even before his books were burnt, but his early narrations are to be taken as support and later narrations shouldnt be taken even as support, because of possibility of Tadlees and Takhleet, specially when he came up with with an odd Isnad which was not narrated by anyone like him or better than him. Ibn Laheeah was a Mudallis and as we know Ibn Laheeah didnt affirmed his hearing in the tradition under discussion, rather he narrates it with anana form. Besides that even those traditions in which he affirmed his hearing are doubtful whether he heard it or not, that is because of his weakness he many a times changed anana to haddathna. For more detail on the status of Ibn Laheeah refer to the book An-Naqd Al-Binna li Hadeeth Asmaa (pg. 41 onwards) by Shaykh Tariq Awadhullah, where the author an*lyzed all the views regarding Ibn Laheeah.
[2]. The second point which is to be looked into, Al-Bazzar was alone in reporting this through the route of Ibn Laheeah. Al-Bazzar was although a Hafiz of Hadith, but was also known for his mistakes in Sanad and Matan.
Abu Ahmed Al-Hakim said, He did mistakes in Sanad and Matan. Abu Abdullah Al-Hakim said, I asked Daar Qutni regarding him, to which he replied that he used to make mistakes in Sanad and Matan. Nasai criticized him, but he was thiqah who made many mistakes. [Meezan Al-Eitedal (1/124)] *
mohsin11 7.12.10 - 01:48pm
Anas bin Malik
Reported by Khatib Baghdadi in his Tarikh Baghdad (12/91):
Ubaydullah bin Muhammad An-Najjar Abul Hasan Ali bin Muhammad bin Shaddad Al-Mutarriz Muhammad bin Muhammad Al-Baghandi Abu Suhail Al-Qateeee Hammad bin Zaid & Isa bin Waqid Aban bin Abi Ayyash Anas bin Malikalhadith. I couldnt find any Jarh or Tadeel on Abul Hasan Al-Mutarriz. Khatib listed him in Tarikh Baghdad but did not mention any Jarh or Tadeel. I couldnt come across any info regaring Abu Suhail Al-Qateeee.
And Aban bin Abi Ayyash was Matrook. Al-Fallas, Ibn Mueen, Ahmed bin Hanbal and others declared him matrook. [Tahdheeb (1/85)] Ibn Hajar said, Matrook. [Taqreeb (1/51)]
Abu Tufayl
Reported by Ad-Dawlabi in Al-Kuna wa Al-Asma:
Rawh bin Al-Farj Yahya bin Sulaiman Abu Saeed Al-Jufi Abdul Karim bin Hilal Al-Jufi Aslam Al-Makki Abu Tufayl Amir bin Wathilah Prophet (SAW)..alhadith.
In the chain above, both Abdul Karim bin Hilal Al-Jufi and Aslam Al-Makki are Majhool. Regarding Abdul Karim bin Hilal Dhahabi said: I am not aware who he is. [Al-Meezan (2/647)]. Aslam Al-Makki was also unknown. No one mention him besides Ibn Hibban who listed him among Ath-Thiqat (4/46). No one narrates from Aslam Al-Makki except Abdul Karim bin Hilal Al-Jufi (who himself was unknown), and these type of narrators are considered Majhool in correct view, but Ibn Hibban would consider them Thiqah and he was famous for making Tawtheeq of Majhool narrators. In another version of this report Abu Tufayl narrates from Abu Dharr Al-Ghifari, instead of directly from Prophet (SAW). [Al-Mutalib Al-Aliyah (16/220)] That is probably a mistake from some narrator. In any case the report is very weak, as said earlier. WAllahu Aalam
Athar of Ali bin Abi Taalib
Besides all the above quoted Marfoo narrations, there is a Mawqoof Athar of Ali (R.A.). It was reported by Ibn Abi Shaybah in his Al-Musannaf (6/372, h.32115):
Ibn Abi Shayba said: Narrated to us Muawiyah bin Hisham who said, narrated us Ammar from Amash from Minhal from Abdullah bin Al-Haarith from Ali (R.A.), he said, Our similitude in this Ummah is like the Ark of Noah and the book Al-Hittah in Bani Israel.
All the narrators of this are reliable. But that is not something specific to the members of household of the Prophet (SAW). Ali did not say, Ahlul Bayt are like ark of Noah, he rather said, our similitude are like ark of Noah. It means similitude of believers or companions are like ark of Noah. And that is what Quran tells us:
) (
And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers - We will give him what he has taken and drive him into Hell, and evil it is as a destination. [Quran, An-Nisa, verse 115]
In conclusion, we say, all the isnad of this hadith is based on rejected, unknown or weak narrators, some isnad have single common narrator who was very weak or rejected. Hence we conclude, what was concluded that this hadith, with all its Isnad, is very weak hadith. WAllahu A'lam
*
mohsin11 7.12.10 - 01:49pm
Books used while compiling this article:
1. Fadha'il As-Sahabah by Ahmed bin Hanbal, with Ziyadaat of Abdullah bin Ahmed and Abu Bakr Al-Qatee'i [t. Wasiyullah Abbas, Mu'assasah Ar-Risalah], 2. Mustadrak lil Hakim, Daarul Kutub Al-Ilmiyyah. 3. Tahdheeb At-Tahdheeb by Ibn Hajr, Daarul Fikr. 4. Tabarani Al-Kabeer, Hamdi As-Salafi, Maktaba al-Uloom wal Hikam. 5. Tabarani Al-Awsat, Daarul Haramain. 6. Tabarani Al-Sagheer, Rawdh Ad-Daani, Maktabah Al-Islami Beirut. 7. Meezan Al-E'tedal, Daarul Ma'rifah Beirut. 8. Lisan Al-Meezan, Mu'assasat Al-Ilmi. 9. Ash-Sharee'ah, Abu Bakr Al-Aajurri, Mu'assasah Al-Qurtubah. 10. Al-Majrooheen by Ibn Hibban, t. Mahmood Ibrahim Zayad. 11. Tabaqat Al-Mudalliseen by Ibn Hajar, Maktabah Al-Manar 12. Al-Ilal by Daar Qutni, Daar Tayyiba Riyadh. 13. Majma' Az-Zawa'id by Al-Haythami, Daarul Kutub Al-Ilmiyya Beirut. 14. Kashf Al-Astar by Al-Haythami, Mu'ssasat Ar-Risalah. 15. Musannaf Ibn Abi Shaybah, Maktabah Ar-Rushd Riyadh. 16. Al-Matalib Al-'Aliyah by Ibn Hajar, Daarul Asimah, Daarul Ghaith Saudi. Risalah Ilmiyyah for Jami'ah Imam Muhammad bin Sa'ud. 17. Hilyat Al-Awliya, Daarul Kitab Al-Arabi. 18. Tarikh Baghdad by Khatib Baghdadi, Daarul Kutub Al-Ilmiyya Beirut. 19. Mukhtasar Istadrak Adh-Dhahabi by Ibn Mulaqqin vol.3, Tahqeeq- Sa'd Aal Humayyid, Daarul Aasimah Riyadh. 20. Ahadeeth Shuyukh Ath-Thiqat Qadhi Abi Bakr Al-Ansari, t. Hatim Al-Awni, Daarul Alam al-Fawa'id. etc. 21. Fath Al-Wahhab vol.2 by Ahmed Al-Ghumari, t. Hamdi As-Salafi. *
