Eighty Hadiths on
`UMAR - ALLAH BE WELL-PLEASED WITH HIM
Ibn Sa`d and Ibn Abî Shayba narrated from Abû al-Ashhab, from a man from Muzayna [near Madîna], that the Prophet saw `Umar wearing a certain shirt whereupon he asked him, "Is it new or has it been washed already?" 'Umar replied, "It has been washed already." The Prophet said, "`Umar! wear new clothes, live a blameless life, and die a martyr!" This is a mursal report:1
The Two Masters narrated that `Umar ibn al-Khattâb asked one day: "Which of you remembers what the Messenger of Allâh said concerning the dissension that shall surge like the waves of the sea?" Hudhayfa said: "You need not worry about it, Commander of the Believers! For between you and it there is a gate closed shut" `Umar said: "Will the gate be opened or broken?" Hudhayfa said: "Broken." `Umar replied: "That is more appropriate than that it be let open." Later, Hudhayfa was asked who that gate was and he said: "That gate was `Umar." They asked him, "Did `Umar know that?" He replied, "Yes, as surely as night precedes day, and I was speaking to him unambiguously."2
Al-Bazzâr, al-Tabarânî and Abû Nu`aym narrated from `Uthmân ibn Maz`ûn - Allâh be well-pleased with him - who said: "I heard the Messenger of Allâh say of `Umar: 'This is the bolt of dissension (ghalqu al-fitna). There shall not cease to stand between you and dissension a strongly shut gate as long as this man lives among you.'"3
Al-Tabarânî also narrated from Abû Dharr that the Prophet said: "No dissension can reach as long as this man is among you," meaning `Umar.4
Khâlid ibn al-Walîd addressed the people in al-Shâm one day and a man said to him: "The dissensions have appeared!" Khâlid replied: "As long as Ibn al-Khattâb is alive then no! That shall only happen after his time."5 Khâlid would not say such a thing of his own opinion, so it appears he heard it from the Prophet or from whoever heard it from him.
`UTHMAN - ALLAH BE WELL-PLEASED WITH HIM
Al-Tabarânî narrated from Zayd ibn Thâbit who said that he heard the Prophet say: "`Uthmân passed by me while one of the angels was with me and the latter said, 'This is a martyr, his people will kill him. Truly he puts us to shame.'"6
Al-Hâkim - declaring it sound - and al-Bayhaqî narrated from Abû Hurayra that he said at the time `Uthmân was besieged: "I heard the Messenger of Allâh say: 'There shall be a dissension and strife.' We said, 'O Messenger of Allâh! What do you order us to do then?' He replied, 'Stay with the leader and his friends,' pointing to `Uthmân."7
Ibn Mâjah, al-Hâkim - declaring it sound - al-Bayhaqî, and Abû Nu`aym narrated from `A'isha - Allâh be well-pleased with her: "The Messenger of Allâh summoned `Uthmân and then spoke to him confidentially, whereupon the face of the latter changed. The Day of the House [= when he was besieged] we told him, `Will you not put up a fight?' He said, `No! The Messenger of Allâh took a covenant from me [not to fight at the time of my martyrdom] and I shall fulfill it"8
Ibn `Adî and Ibn `Asâkir narrated from Anas who said: "The Messenger of Allâh said: 'O `Uthmân! You shall be given the caliphate after me but the hypocrites will want you to renounce it. Do not renounce it but fast on that day so that you will break your fast with me.'"9
Al-Hâkim - declaring it sound - and Ibn Mâjah narrated from Murra ibn Ka`b who said: "I heard the Messenger of Allâh mention a trial, at which time a man cloaked in his garment passed by. He said: 'This man, at that time, shall follow right guidance.' I went to see him and it was `Uthmân."10
Al-Hâkim narrated from Ibn `Abbâs - Allâh be well-pleased with both of them - who said that the Prophet told them that drops from the blood of `Uthmân shall fall on the verse "and Allah will suffice thee (for defense) against them" (2:137); and this is what took place.11
The hadîth Master al-Silafî narrated from Hudhayfa who said: "The beginning of dissensions is the murder of `Uthmân and the last of them is the coming out of the Anti-Christ:12 By the One in Whose Hand is my soul! None shall die with a mustard seed's worth of love for the killers of `Uthmân except he shall follow the Anti-Christ if the latter comes in his lifetime and, if not, he shall believe in him in his grave." It is evident that Hudhayfa heard this from the Prophet for it is not something that can be said on the basis of opinion.
Al-Tabarânî narrated with a sound chain from [Abû] Mas`ûd who said: "We were with the Prophet in some campaign at which time distress befell the people. I saw in their faces the signs of dejection while I saw happiness in those of the hypocrites. Seeing this, the Messenger of Allâh said: 'I swear by Allâh that the sun shall not set before Allâh first brings you some sustenance.' `Uthmân understood that Allâh and His Prophet would most certainly be confirmed, so he bought fourteen mounts loaded with food and conveyed nine of them to the Prophet . The signs of joy could be seen on the faces of the Muslims and those of sadness on the faces of the hypocrites. I saw the Prophet raising his hands until one could see the whiteness of his arm-pits, supplicating on behalf of `Uthmân with a supplication I never heard him say for anyone before him."13
Al-Bayhaqî narrated from `Urwa that when the Prophet alighted at Hudaybiyya he sent `Uthmân to the Quraysh saying, "Tell them that we have not come to fight but only for the Minor Pilgrimage and invite them to Islâm." He also ordered him to visit all the male and female believers of Makka and give them the glad tidings of impending victory and to tell them of the near appearance of his Religion in Makka, if Allâh wills so that the faith should no longer be derided there. He went to see the Quraysh and told them this but they refused and declared that they would fight. Then the Messenger of Allâh summoned people to pledge their loyalty, whereupon someone called out: "Lo! Truly the Holy Spirit has descended upon the Messenger of Allâh" Then the Muslims pledged to him that they would never desert him. Allâh frightened the idolaters with this event so they released all the Muslims they had previously held and asked for a truce and treaty. The Muslims said, while at Hudaybiyya and before `Uthmân got back, that the latter had reached the Ka`ba and circumambulated it The Prophet said: "I do not think that he circumambulated it while we are under siege." When `Uthmân returned they told him, "You circumambulated the House." He replied, "Perish your thought! By the One in Whose Hand is my soul, even if I had taken up residence there for one year with the Messenger of Allâh at Hudaybiyya, I would not have circumambulated it until the Messenger of Allâh did. The Quraysh invited me to circumambulate it but I refused." The Muslims said, "The Messenger of Allâh is truly the most knowing of Allâh among us and the one with the best opinion."14
`ALI - ALLAH BE WELL-PLEASED WITH HIM
Al-Tabarânî narrated from Salmâ the wife of Abû Râfi` - Allâh be well-pleased with both of them - who said: "I can see myself with the Messenger of Allâh when he said: 'A man from Paradise is about to come into your presence.' Lo and behold! I heard the sound of footsteps and there was `Alî ibn Abî Tâlib (kw)."15
Al-Hâkim and al-Bayhaqî narrated from Abû Sa`îd al-Khudrî who said: "We were with the Messenger of Allâh one time when his sandal-strings broke, so `Alî stayed behind, mending them, after which the Prophet walked a little and said: 'In truth there shall be, among you, one who shall fight over the interpretation of the Qur'ân just as I fought over its revelation.' Abû Bakr asked, `Am I he?' The Prophet said no. `Umar asked: `Am I he?' The Prophet said: 'No, but the sandal repairman (khâsif al-na`l).'"16
Abû Ya`lâ and al-Hâkim - who graded it a sound report - narrated from Ibn `Abbâs - Allah be well-pleased with both of them - that the Prophet said to `Alî: "In truth, you shall certainly experience great hardship after me." He asked: "With my Religion safe?" The Prophet said, "Yes."17
Al-Tabarânî narrated from `Alî who said: "The Prophet took my pledge that I must fight traitors, deceivers, and renegades (al-nâkithîn wal-qâsitîn wal-mâriqîn)."18
Al-Humaydî, al-Hâkim, and others narrated from Abû al-Aswad [al-Du'alî] who said: "`Abd Allâh ibn Salâm came and said to `Alî as the latter had his foot in the stirrups: 'Do not go to the people of Iraq! If you do, the sword-blades shall fall on you there.' `Alî replied: `I swear it by Allâh: the Messenger of Allâh told me the same before you did.'"19
Abû Nu`aym narrated from `Alî who said: "The Messenger of Allâh told me: 'There shall be dissensions and your people shall argue with you.' I said, 'What do you order me to do?' He replied: 'Rule by the Book.'"20 Al-Bayhaqî narrated from `Alî who said: "Fâtima's hand was asked in marriage from the Messenger of Allâh [but he refused], so a freedwoman that belonged to me at the time said to me: 'Did you hear that Fâtima's hand was asked in marriage? Then what prevents you from going to see the Messenger of Allâh about it?' So I went to see him, and the Messenger of Allâh possessed great majesty and presence, so when I stood before him I froze. By Allâh! I could not say a word. The Messenger of Allâh said: 'What brings you?' I stayed silent. He said: 'Perhaps you came to ask Fâtima's hand?' I said, 'Yes.'"21
Al-Hâkim - he declared it sound - and Abû Nu`aym narrated from `Ammâr ibn Yâsir - Allah be well-pleased with both of them - that the Prophet said to `Alî: "The most criminal of all people is he that shall strike you here" - indicating his temple - "until blood soaks this" - indicating his beard.22
Abû Nu`aym narrated something like it from Jâbir ibn Samura and Suhayb. Al-Hâkim narrated from Anas who said: "I went in with the Prophet to see `Alî who lay sick while Abû Bakr and `Umar were visiting him. One of them said to the other, 'I do not think that he will survive,' whereupon the Messenger of Allâh said: 'In truth, he shall not die other than murdered and he shall not die until he is filled with bitterness.'"23
Al-Hâkim narrated from Thawr ibn Mijzâ'a who said: "I passed by Talha on the Day of the Camel as he was [lying on the ground and] about to expire. He said to me: 'What side are you on?' I replied, 'With the friends of the Commander of the Believers.' He said, 'Stretch out your hand so that I may pledge my loyalty to you.' I stretched my hand and he pledged his loyalty to me. Then his spirit came out I went back to `Alî and told him. He said, 'Allâh is greatest! The Messenger of Allâh said the truth: Allâh would not have Talha enter Paradise except firmly bound by his pledge of loyalty to me.'"24
Al-Bayhaqî narrated through Ibn Ishâq who said: "Yazîd ibn Sufyân narrated to me from Muhammad ibn Ka`b that the scribe of the Messenger of Allâh at that truce - meaning the truce of al-Hudaybiyya - was `Alî ibn Abî Tâlib, at which time the Messenger of Allâh told him: 'Write: These are the terms of the truce between Muhammad ibn `Abd Allâh and Suhayl ibn `Umar.' `Alî stalled and would not write anything less than 'Muhammad the Messenger of Allâh' Whereupon the Messenger of Allâh said: 'Write it, for truly you shall suffer something similar, and be treated unjustly.'"25 This is what took place after the battle of Siffîn when the pact of arbitration was drawn between him and Mu`âwiya - Allâh be well-pleased with both of them and with the rest of the Companions of the Messenger of Allâh .
`Alî said: "Two types of people shall perish concerning me: a hater who forges lies about me, and a lover who over-praises me."27
Al-Tabarânî and Abû Nu`aym narrated from Jâbir ibn Samura who said, "The Messenger of Allâh said to `Alî: 'You shall be given leadership and caliphate; and truly, this shall be dyed red with this,' meaning his beard with [the blood from] his head."28
The Two Masters narrated from Salama [ibn `Amr] ibn al-Akwa` who said: "`Alî stayed behind due to ophtalmia when the Messenger of Allâh was in Khaybar. He said: 'How can I stay behind and not go with the Messenger of Allâh ?' So he went out and caught up with him. The eve of the victory granted by Allâh the Messenger of Allâh said: 'I swear that, tomorrow, I shall give the standard to a man whom Allâh loves and also His Messenger, by means of whom Allâh shall grant victory.' Then, lo and behold! There was `Alî among us unexpectedly. They said, 'Here is `Alî!' so he gave him the standard and Allâh granted victory through him."29
[Al-Bukhârî and] Muslim also narrated it with a different wording from Salama ibn al-Akwa`30 adding to the above: "Then he spat into his eyes and he was cured."
The account was also narrated from Ibn `Umar, Ibn `Abbâs, Sa`d ibn Abî Waqqâs, Abû Hurayra, Abû Sa`îd al-Khudrî, `Imrân ibn Husayn, Jâbir, and Abû Laylâ al-Ansârî. Abû Nu`aym narrated all of them, and they all contain the account of the spitting into the eyes and their healing.32
Al-Bayhaqî and Abû Nu`aym narrated from Burayda that the Messenger of Allâh said: "I swear that, tomorrow, I shall give the standard to a man who loves Allâh and His Messenger, and who shall take it by force" at a time `Alî was not there yet. The Quraysh competed for it then `Alî arrived on his camel, eyes inflamed with ophtalmia. The Prophet said: "Come near" then spat into his eyes - they were never sore again until he died - and gave him the flag.33
Ahmad, Abû Ya`lâ, al-Bayhaqî, and Abû Nu`aym narrated from `Alî who said: "My eyes were never sore nor inflamed ever again after the Messenger of Allâh spat into my eyes the day of Khaybar."34
Ibn Ishâq narrated from `Ammâr ibn Yâsir - Allâh be well-pleased with him - who said: "I and `Alî ibn Abî Tâlib were teaming up in the expedition of al-`Ushayra. When the Messenger of Allâh alighted there we saw people from the Banû Midlaj working near one of theirs springs and in a date orchard. `Alî ibn Abî Tâlib said, `Abû al-Yaqzân, what if we went to see those people and look at them working?' I said, 'If you like.' So we went to them and looked at them work for a while. Then we became sleepy so I and `Ali went away until we found a low-lying sand-dune where we lied down. There, we slept. By Allâh! Nothing woke us except the Messenger of Allâh himself, moving us with his foot, and we were all covered in sand from the spot where we had slept That day, the Messenger of Allâh said to `Alî ibn Abî Tâlib: `Abû Turâb! (Sand-Man)' - for he saw him covered in sand - then he said: 'Shall I not tell you of the two wickedest people ever?' We said, 'Do, O Messenger of Allâh!' He replied: 'The whitish man of Thamûd who hamstrung the she-camel, and the man who shall strike you on this, O `Alî' - he placed his hand on `Alî's temple - `until this gets soaked from it' - he touched `Alî's beard."35 Later, what the Prophet had said took place and Allâh Most High ordained the killing of `Alî in the exact way mentioned by the Messenger of Allâh at the hand of the most wretched of latter-day men, `Abd al-Rahmân ibn Muljam al-Murâdî. Al-Bayhaqî narrated from `Alî who said: "The Prophet said: 'A boy shall be born to you after me whom I am giving my name and cognomen (kunya)'" - meaning Muhammad ibn al-Hanafiyya.36
FATIMA - ALLAH BE WELL-PLEASED WITH HER
It was mentioned in the Sîra, as narrated from Ibn `Abbâs - Allâh be well-pleased with both of them - who said: "When the Sûra "When comes the Help of Allah, and Victory" (110) was revealed, the Messenger of Allâh summoned Fâtima and said, 'My funeral was just announced,' whereupon she wept. Then he said to her, 'Do not weep, for you shall be the first to follow me,' whereupon she laughed. Some of the wives of the Prophet saw her and asked her, 'O Fâtima, we saw you cry then laugh?' She replied, 'He told me that his funeral had just been announced, so I cried. Then he said to me, "Do not cry, for you shall be the first to follow me," so I laughed.'"37 Fâtima - Allâh be well-pleased with her - lived on for six months after the Prophet according to the most authentic reports.
AL-HASAN IBN `ALI - ALLAH BE WELL-PLEASED WITH HIM
Al-Bukhârî narrated from Abû Bakrah who said: "The Messenger of Allâh said of al-Hasan: 'This son of mine is a leader of men (sayyid) and Allâh may use him to reconcile two great factions of the Muslims.'"38 This took place exactly as foretold. When `Alî was killed, people pledged their loyalty to al-Hasan to the death. Their number was more than forty thousand and they were more obedient to him than they had been to his father - Allâh be well-pleased with both of them. He remained caliph for about seven months in Iraq, Khurasân, and Transoxiana, after which Mu`âwiya marched against him. When the two armies met near al-Anbâr, al-Hasan realized that eventual fighting would wipe out a great number of the Muslims and so did Mu`âwiya. A group of people sued for peace among the two and they reached an agreement. Thus did Allâh stem the blood of the Muslims and thus did Allâh bring to pass the saying of His Prophet : "This son of mine is a leader of men and Allâh shall use him to reconcile etc."39 while another wording states [as above]: "and Allâh may use him to reconcile two great factions of the Muslims."40
AL-HUSAYN IBN `ALI - ALLAH BE WELL-PLEASED WITH HIM
Al-Hâkim and al-Bayhaqî narrated from Umm al-Fad.l bint al-Hârith who said: "I went in to see the Prophet one day, carrying al-Husayn, whom I placed in his lap. Then when I turned to look at him again, lo! I saw the eyes of the Messenger of Allâh brimming with tears. He said: 'Gibrîl just came and told me that my Community would kill this son of mine, and he brought me a handful of his resting-ground - red earth.'"41
Ibn Râhûyah, al-Bayhaqî, and Abû Nu`aym narrated from Umm Salama - Allâh be well-pleased with her that the Messenger of Allâh lay down one day and woke up sluggish, holding a handful of read earth in his hand and turning it this way and that. I said: "What is this earth, O Messenger of Allâh?" He replied: "Gibrîl informed me that this one - meaning al-Husayn - would be killed in the land of Iraq, and this is his resting-ground."42
Abû Nu`aym narrated from Umm Salama (ra) who said: "Al-Hasan and al-Husayn were playing in my house when Gibrîl descended and said, 'O Muhammad, verily your Community shall kill this son of yours,' signaling to al-Husayn and bringing him [some of] his resting-ground; he smelled it and said, 'It smells of hardship (karb) and affliction (balâ').' Then he said, 'If this soil turns to blood, know that my son has been killed.' So I kept it in a jar."43
Ibn `Asâkir narrated from Muhammad ibn `Amr44 ibn Hasan who said: "We were with al-Husayn at the river of Karbalâ'45 when he looked at Shimr ibn Dhî al-Jawshan and said, 'Allâh and His Messenger were right! The Messenger of Allâh said: "I can see a spotted dog drooling over the blood of the people of my House."' Shimr was a leper."46
Al-Tabarânî narrated from `A'isha - Allâh
be well-pleased with her that the Prophet said: "Gibrîl told
me that my son, al-Husayn, would be killed after me in the land of al-Taff
[between Syria and Iraq], and he brought me this earth and told me that
in it would be his resting-place."48 Ahmad and Ibn
Sa`d narrated it from `Alî in the wording: "We feel he shall
be killed on the shore of the Euphrates."49
In the narration of Mullâ al-Mawsilî Umm Salama says, "The Prophet handed me a handful of red earth, saying: 'This is from the ground on which he [al-Husayn] shall be killed. When it turns to blood, know that he has been killed.'" Umm Salama said that she placed it "in a jar that I had, and I used to apprehend the terrible day when it would turn to blood."51 Al-Husayn was martyred as he had said, in Karbalâ', in Iraq, near al-Kûfa, in a place also known as al-Taff. This hadîth contains another stunning miracle of his, namely, the disclosure that Umm Salama would live beyond the time when al-Husayn would be killed, as took place.
Wa Sallallahu `ala Sayyidina Muhammadin wa Alihi wa Sallama Taslima.
1 Narrated with a weak mursal chain - as Abû al-Ashhab Ja`far ibn Hayyân al-`Utâridî did not meet the Sahâba - by Ibn Abî Shayba (8:453, 10:402) and Ibn Sa`d (3:329) and al-Dûlâbî (1:109) but with a muttasil chain of trustworthy narrators through al-Zuhrî as stated by al-Bûsirî in Misbâh al-Zujâja (4:82), all of them used by al-Bukhârî and Muslim as stated by al-Haythamî (9:73-74), from Ibn `Umar by Ahmad in his Musnad (Arna'ût ed 9:440-442 #5620) and Fadâ'il al-Sahâba (1:255 #322-323), Ibn Mâjah, Ibn Hibbân (Arna'ût ed 15:320-322 #6897), al-Bazzâr (Zawâ'id #2504), Abû Ya`lâ in his Musnad (#5545), al-Tabarânî in al-Kabîr (12:283 #13127) and al-Du`â' (p. 143 #399), Ibn al-Sunnî and al-Nasâ'î in their `Amal al-Yawm wa al-Layla (respectively #269 and 1:275 #311), Abû Nu`aym in Akhbâr Asbahân (1:139), al-Azdî in his Jâmi` (11:223), `Abd ibn Humayd in his Musnad (p. 238 #723), Ibn `Abd al-Barr in al-Istî`âb (3:1157), al-Baghawî in Sharh al-Sunna (12:50 #3112), and al-Bayhaqî in the Shu`ab, all through `Abd al-Razzâq (#20382) whom some of the Imâms considered erroneous in his narration of this hadîth through al-Zuhrî as explained by Ibn Rajab in Sharh `Ilal al-Tirmidhî (2:585). Consequently it was declared inauthentic by al-Bukhârî ("lâ shay'") in al-Tirmidhî's `Ilal (p. 373), Ibn `Adî ("munkar") in al-Kâmil (5:1948), al-Nasâ'î in `Amal al-Yawm wa al-Layla quoting Yahyâ ibn Sa`îd al-Qattân - cf. al-Bayhaqî in al-Sunan al-Kubrâ (6:85 #10143) - and Ibn Abî Hâtim ("bâtil") in al-`Ilal (1:490). Al-Tabarânî narrates it through another chain through al-Thawrî instead of al-Zuhrî in al-Du`â' (#400) - cf. al-Haythamî, Mawârid al-Zam'ân (1:536 #2381) and al-Bazzâr also narrates it from Jâbir with a weak chain in his Musnad (Zawâ'id #2503). In sum, Ibn Hibbân considers it authentic and Ibn Hajar in his Natâ'ij al-Afkâr (1:137-138) concludes it is at the very least "fair" (hasan) as does al-Arna'ût in his edition of Ibn Hibbân.
3 Narrated by al-Tabarânî in al-Kabîr (9:38 #8321), al-Bazzâr, al-Wâsitî in Târîkh Wâsit (p. 244-245), and Ibn Qâni` in Mu`jam al-Sahâba (2:258 #774) with a weak chain, cf. al-Haythamî (9:72), but the report is confirmed by al-Tabarânî's narration in al-Awsat that Abû Dharr called `Umar "the padlock of dissension" (qufl al-fitna) with a chain of trustworthy narrators according to Ibn Hajar in Fath al-Bârî (1959 ed 6:606) except that al-Haythamî (9:73) suspects a missing link between al-Hasan al-Basrî and Abû Dharr. The same is also narrated from Ibn `Abbâs by al-Daylamî in al-Firdaws (1:438 #1785).
5 Narrated by Ahmad, al-Tabarânî in al-Kabîr (4:116 #3841), Nu`aym ibn Hammâd in al-Fitan (1:45, 1:281 #819), all with a chain containing an unknown narrator - Qays ibn Khâlid al-Bajalî - but the undiscredited Tâbi`î is an acceptable narrator, hence Ibn Hajar in Fath al-Bârî (1959 ed 13:15) declared the chain "fair" (hasan). Cf. al-Haythamî (7:307-308) and al-Mubârakfûrî in Tuhfat al-Ahwadhî (6:368).
7 Narrated from Abû Hurayra by al-Hâkim (3:99=1990 ed 3:105; 4:434=4:480) and al-Dhahabî confirmed it as sound; Ibn Abî Shayba (10:363 #32049); al-Tabarânî in al-Awsat (9:175 #9457); Ibn Abî `Asim in al-Sunna (2:587 #1278); and al-Bayhaqî in al-I`tiqâd (p. 368).
8 Narrated from Abû Sahla, `Uthmân's freedman, by al-Tirmidhî (hasan sahîh gharîb), Ahmad in the Musnad and Fadâ'il al-Sahâba (1:494), Ibn Mâjah, Ibn Hibbân, al-Hâkim (1990 ed 3:106), Ibn Sa`d (3:66), Abû Ya`lâ in his Musnad (8:234), and al-Bazzâr (2:60) with sound chains.
9 Narrated from Anas by Ibn `Asâkir in Târîkh Dimashq (39:290), Ibn `Adî in al-Kâmil (3:27) and al-Dhahabî in his Mîzân (2:424) with a chain containing Abû al-Rahhâl Khâlid ibn Muhammad al-Ansârî who is weak and is the only one to report it.
10 Narrated from Ka`b ibn Murra al-Bahzî by al-Tirmidhî (hasan sahîh), Ibn Mâjah with a weak chain, Ahmad with several fair chains in his Musnad and Fadâ'il al-Sahâba (1:450), al-Hâkim (1990 ed 3:109, 4:479 sahîh), Ibn Abî Shayba (6:360 #32025-32026, 7:442 #37090) with three chains, al-Tabarânî in al-Kabîr (19:161-162 #359, #362, 20:315 #750), and Nu`aym ibn Hammâd in al-Fitan (1:174 #461).
11 Narrated from Ibn `Abbâs by al-Hâkim (3:103=1990 ed 3:110), from al-Zubayr ibn `Abd Allâh's grandmother by al-Tabarî in his Târîkh (2:671), from `Umra bint `Abd al-Rahmân by Ibn Abî Hâtim in al-Jarh wa al-Ta`dîl (4:179 #780), and from Waththâb by Ibn Sa`d (3:72).
13 Narrated not from Ibn Mas`ûd but Abû Mas`ûd by Ahmad in Fadâ'il al-Sahâba (1:234 #287) and al-Tabarânî in al-Kabîr (17:249-250 #694) and al-Awsat (7:195-196 #7255) through Sa`îd ibn Muhammad al-Warrâq who is weak although al-Haythamî (9:85-96=9:113-115 #14523, #14560) graded its chain fair.
14 Narrated from `Urwa by Ibn `Asâkir in Târîkh Dimasqh (39:76-78), al-Bayhaqî in al-Sunan al-Kubrâ (9:218-221), and Ibn Abî Shayba; also, in part, by Ibn Sa`d (2:97). Cf. Ibn Kathîr's Tafsîr (4:187), Kanz (#30152), and `Awn al-Ma`bûd (7:289).
16 Narrated from Abû Sa`îd al-Khudrî by Imâm Ahmad with a sound chain as stated by al-Haythamî (9:133), Ibn Hibbân with a sound chain as per al-Arna'ût (15:385 #6937), al-Hâkim (3:122) who declared it sahîh while al-Dhahabî said in Talkhîs al-`Ilal al-Mutanâhiya (fo 18): "This hadîth has a good chain." Also narrated by al-Baghawî in Sharh al-Sunna (10:233), Abû Ya`la in his Musnad (#1086), Sa`îd ibn Mansûr in his Sunan, Ibn Abî Shayba (12:64), Abû Nu`aym in al-Hilya, and al-Bayhaqî in Dalâ'il al-Nubuwwa (6:435) and Shu`ab al-Imân.
17 Narrated from Ibn `Abbâs by al-Hâkim (3:140=3:151) and - mursal - Ibn Abî Shayba (6:372 #32117).
18 Narrated from `Alî ibn Rabî`a from `Alî by al-Bazzâr and Abû Ya`lâ (1:397 #519) with a chain containing al-Rabî` ibn Sahl who is weak cf. Ibn Hajar in Lisân al-Mîzân (2:446 #1827) but the latter considers the meaning true. Also related as a saying of `Ammâr ibn Yâsir by Abû Ya`lâ (3:194 #1623).
19 Narrated from Abu al-Aswad, from `Alî by al-Humaydî in his Musnad (1:30 #53), al-Bazzâr (2:295-296 #718), Abû Ya`lâ (1:381 #491), al-Tabarânî in al-Ahâd (1:144 #172), Ibn Hibbân (15:127 #6733), and al-Hâkim (3:140=1990 ed 3:151) all with chains containing the Shî`î `Abd al-Malik ibn A`yan and thus weakened by al-Dhahabî although considered strong by al-Haythamî (9:138) and fair by al-Arna'ût while al-Dyâ' al-Maqdisî retains it among the sound hadîths in al-Mukhtâra (2:128-129 #498).
20 Narrated from the weak Shî`î al-Hârith ibn `Abd Allâh al-A`war from `Alî by al-Tabarânî in al-Awsat (2:29-30 #1132) and al-Saghîr (2:174 #978) with a chain also containing `Atâ' ibn Muslim al-Khaffâf who is weak as per al-`Uqaylî in al-Du`afâ' (3:405 #1143).
21 Narrated from `Alî by al-Bayhaqî in al-Sunan al-Kubrâ (7:234#14129) and al-Dûlâbî in al-Dhurriyya al-Tâhira (p. 64) as in the Kanz (#37754)
22 Narrated (1) from `Ammâr ibn Yâsir with a sound chain - as stated by al-Suyûtî in Târîkh al-Khulafâ' (p. 173) - by Ahmad in his Musnad, al-Nasâ'î in al-Sunan al-Kubrâ (5:153 #8538), Abû Nu`aym's Dalâ'il al-Nubuwwa (p. 552-553 #490), and al-Hâkim (3:140-141) as well as - with a chain missing a link between `Ammâr and the Tâbi`î - al-Bazzâr (4:254 #1424); (2) from Jâbir ibn Samura by Abû Nu`aym in the Dalâ'il (p. 553 #491), cf. al-Suyûti in al-Khasâ'is al-Kubrâ (2:420); (3) from the Shî`î Tha`laba ibn Yazîd al-Himmânî, from `Alî by Ibn Sa`d (3:34), Ibn Abî Hâtim, Abû Nu`aym in the Dalâ'il (p. 552 #489), Ibn `Abd al-Barr in al-Isti`ab (3:60), and al-Nuwayrî in Nihâyat al-Arab (20:211); (4) from Suhayb, from `Alî by al-Tabarânî in al-Kabîr (8:38-39 #7311), Ibn `Abd al-Barr in al-Istîab (3:1125), Ibn `Asâkir, al-Rûyânî, Ibn Mardûyah, and Abû Ya`lâ (1:377 #485). Cf. Kanz (#36563, #36577-8, #36587), Ibn al-Jawzî's Sifat al-Safwa (1:332), and al-Haythamî (9:136); (5) from Hayyân al-Asadî, from `Alî by al-Hâkim (3:142); and (6) mawqûf from Zayd ibn Wahb, from `Alî by al-Hâkim (3:143) and Ibn Abî Asim in al-Zuhd (p. 132). Al-Talîdî neglected to include it in Tahdhîb al-Khasâ'is.
25 Narrated by al-Bayhaqî in the Dalâ'il after Ibn Ishâq's narration in the Maghâzî cf. al-Suyûtî, Khasâ'is (1:188), Sîra Halabiyya (2:707), and al-Khuzâ`î, Takhrîj al-Dilâlât (1995 ed p. 178=1985 ed p. 188).
26 Narrated from Abû Maryam and either Abû al-Bakhtarî or `Abd Allâh ibn Salama by `Abd Allâh ibn Ahmad in al-Sunna (p. 233-234 #1266-1268), al-Hârith ibn `Abd Allâh by Ibn `Abd al-Barr in al-Istî`âb (3:37), by al-Nuwayrî in Nihâyat al-Arab (20:5) and in Abû al-Hadîd's Sharh Nahj al-Balâgha (1:372).
27 Narrated from `Alî by Abû Ya`la in his Musnad (1:406 #534) and Ahmad in his with two weak chains which Shaykh Ahmad Shakir declared fair (hasan) with his usual lenience (2:167-168 #1377-1378); al-Hâkim (3:123) declared its chain sahîh but al-Dhahabî indicated its weakness due to al-Hakam ibn `Abd al-Mâlik, as did Ibn al-Jawzî in al-`Ilal al-Mutanâhiya (1:227 #357). Al-Haythamî in Majma` al-Zawâ'id (9:133) indicated the weakness of all the above chains for the same reason but mentioned that al-Bazzâr also narrated it in his Musnad. Also narrated by al-Bayhaqî in al-Sunan al-Kubrâ (5:137 #8488) and Ahmad in Fadâ'il al-Sahâba (2:639 #1087, 2:713 #1221, 2:713 #1222) with similarly weak chains.
34 Narrated by al-Tabarânî, Sa`îd ibn Mansûr, Ibn Abî Shayba, al-Tabarî who declared it sound, Ahmad and Abû Ya`lâ with strong narrators as per al-Haythamî and Ibn Kathîr in al-Bidâya, and al-Bayhaqî in the Dalâ'il cf. Kanz (#35467-35468). Another version states that Abû Laylâ asked `Alî why he wore summer clothes in winter and winter clothes in summer to which he replied: "The day of Khaybar the Prophet summoned me when my eyes were sore. I said to him: `O Messenger of Allâh! I have ophtalmia.' He blew on my eyes and said: `O Allâh! remove from him hot and cold' I never felt hot nor cold after that day." Narrated from `Abd Allâh ibn Abî Laylâ by Ahmad and Ibn Mâjah with weak chains.
35 Narrated from `Ammâr by Ibn Hishâm (3:144), Ahmad in the Musnad (30:256-267 #18321, #18326 hasan lighayrih) and Fadâ'il al-Sahâba (2:687), al-Bazzâr (#1417), al-Bukhârî in al-Târîkh al-Saghîr (1:71), al-Tahâwî in Sharh Mushkil al-Athâr (#811), al-Dûlâbî in al-Asmâ' wa al-Kunâ (2:163), al-Tabarî in his Târîkh (2:14), Abû Nu`aym in the Hilya (1:141) and Ma`rifat al-Sahâba (#675), al-Hâkim (3:141=1990 ed 3:151), al-Bayhaqî in Dalâ'il al-Nubuwwa (3:12-13), and others cf. al-Haythamî (9:136).
37 Narrated with a strong chain from Ibn `Abbâs by al-Dârimî, al-Tabarânî in al-Awsat (1:271 #883) and, in part, al-Bukhârî and Ahmad; also Ibn `Umar by al-Bazzâr and al-Bayhaqî cf. Ibn Kathîr, Tafsîr (4:562).
39 Part of the sound narration of al-Hasan jumping on the Prophet's back when the latter prostrated Narrated from Abû Bakrah by Ahmad (34:98-99 #20448 hadîth sahîh) and others with al-Hasan al-Basrî's addendum: "By Allâh, by Allâh, under his rule not a thimbleful of blood was shed"
40 When they jeered al-Hasan, "O shame of the believers!" for making peace, he replied: "Better shame than the Fire" and "I did not shame them but rather hated to shed their blood in the pursuit of kingdom." Narrated by Ibn `Abd al-Barr in al-Istî`âb.
41 Narrated from Umm al-Fadl by al-Hâkim (3:176-177=1990 ed 3:194) who said it is sound by the criteria of al-Bukhârî and Muslim but al-Dhahabî said: "Rather, it is da`îf munqati`, Shaddâd did not meet Umm al-Fadl while Muhammad ibn Mus`ab [al-Qirqisânî] is weak." However, al-Dhahabî cited a similar report in the Siyar (al-Arna'ût ed 3:289) and said its chain was fair.
42 Narrated from Umm Salama by Ibn Abî `Asim in al-Ahâd wa al-Mathânî (1:310 #429), al-Tabarânî in al-Kabîr (3:109, 23:308), and al-Hâkim (1990 ed 4:440) with a fair chain because of Mûsâ ibn Ya`qûb al-Zam`î; and from `A'isha by al-Tabarânî in al-Kabîr (3:107 #2815). Also narrated from "`A'isha or Umm Salama" by Ahmad in the Musnad and Fadâ'il al-Sahâba but with a very weak chain.
43 Narrated by al-Tabarânî in al-Kabîr (3:108 #2817), al-Mizzî in Tahdhîb al-Kamâl (6:409), and Ibn Hajar in Tahdhîb al-Tahdhîb (2:300-301) through the Râfidî `Amr ibn Thâbit ibn Hurmuz al-Bakrî who is weak or discarded Cf. al-Haythamî (9:189).
47 Narrated from Suhaym, from Anas ibn Mâlik by Abû Nu`aym in the Dalâ'il (p. 554 #493) and al-Baghawî and Ibn al-Sakan in their Companion-compendiums. Cf. Ibn Hajar, Isâba (1:121); al-Bukhârî, al-Târîkh al-Kabîr (2:30 #1583); al-Istî`âb (1:112); al-Khasâ'is al-Kubrâ (2:451).
48 Narrated from `A'isha by al-Tabarânî in al-Kabîr (3:107 #2814) and al-Awsat (6:249 #6316) with weak chains per al-Haythamî (8:288, 9:188), cf. al-Suyûtî, Ziyâdat al-Jâmi` al-Saghîr (#147) and Kanz (#34299). It is overall fair since it and Umm Salama's narration are mutually reinforced
49 Narrated from `Alî by Ahmad, Abû Ya`lâ (#363), Ibn Abî `Asim in al-Ahâd wa al-Mathânî (1:308 #427), Ibn Abî Shayba (7:487 #37367), al-Bazzâr (3:101 #884), al-Tabarânî in al-Kabîr (3:105 #2811), al-Mizzî in Tahdhîb al-Kamâl (6:407), and Ibn Hajar in Tahdhîb al-Tahdhîb (2:300), all with a weak chain - because of `Abd Allâh ibn Nujayy al-Hadramî and his father - as per al-Arna'ût in the Musnad (2:77-78 #648) and al-Munâwî (1:204-205) as opposed to al-Haythamî (9:187) and al-Maqdisî in al-Mukhtâra (2:375 #758) while al-Dhahabî adduces a second weak chain that reinforces the first This report contains `Alî's call to his son in absentia, "Sabran Abâ `Abd Allâh!" Cf. Ibn Taymiyya, Minhâj (Qurtuba ed 3:367-368) and al-Dhahabî, Siyar (Risala ed 3:288=Fikr ed 4:407-408).
50 Narrated from Anas by Ahmad, Abû Ya`lâ (6:129 #3402), al-Bazzâr (#2642), al-Tabarânî in al-Kabîr (3:106 #2813), Ibn Hibbân (15:142 #6742 hadîth hasan), Abû Nu`aym in the Dalâ'il (p. 553 #492), al-Bayhaqî in the Dalâ'il (6:469), and al-Mizzî in Tahdhîb al-Kamâl (6:408) cf. Kanz (#37672), al-Haythamî (9:187-190), al-Dhahabî, Siyar (3:288-289=Fikr ed 4:408), and al-Suyûtî's Khasâ'is (2:450).
51 Narrated by al-Tabarânî in al-Kabîr (3:108 #2817), al-Mizzî in Tahdhîb al-Kamâl (6:409), and Ibn Hajar in Tahdhîb al-Tahdhîb (2:300-301) through the Râfidî `Amr ibn Thâbit ibn Hurmuz al-Bakrî who is weak or discarded. Cf. al-Haythamî (9:189).
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