Adoption & an evaluation of the Riwayaat leading to the Baya' of Uthman (ra)

I present this research to the Ulema, da’wah carriers and the Transitional Committee (Lajnah) which was formed to study and evaluate what led to the failure of the various revivalist parties and to determine a path ahead for the work to re-establish the Khilafah. This paper intends to discuss one of the main evidences used to prove the subject of adoption within a group and the riwayaat surrounding the subject. I make dua that Allah (swt) guides me to the Haqq and gives me the tawfeeq to do what will please him alone. I make dua that He (swt) guides the Lajnah and its members to setup a movement upon the correct methodology to work to re-establish the Khilafah upon the path of Prophethood.

Introduction

The subject of Umar’s (ra) death and the incidents that took place during the ensuing period until the appointment of Uthman (ra) as the Khalifah is of much significance.

From among the significant issues, the first issue is with regards to the instruction given by Umar (ra) to the people of Shura to choose one among themselves as a Khalifah within a period of three days and that the dissenter should be killed if he opposed what the others had arrived at. This incident has been the basis to prove the obligation to appoint a khalifah within a period of 3 days and 2 nights and the incident is considered as Ijmaa’ As Sahabah. The argument is that Umar’s (ra) had ordered fifty from the Ansar to kill the dissenter from the members of the Shura and he gave his order in the presence of the Sahabah (ra) and no one was reported to have denied it or disagreed with it, therefore it becomes Ijma’a of the Sahabah.

The second issue is with regards to the conditional Baya’ that was offered to Ali (ra) which he did not accept and then it was offered to Uthman (ra) who accepted the Baya’ unconditionally. Ali’s (ra) refusal to accept the conditions of the Baya’ which was to follow the Sunnah of the two Shaykhayn or the two Khulafaa ar Rashideen (i.e Abu Bakr & Umar (raa)) and Uthman’s (ra) acceptance of the conditions of the Baya’ has been the basis to prove that it is wajib to leave the personal opinion and adopt another opinion for the sake of unity of the Ummah.

This research is regarding the authenticity of what took place after Umar (ra) was stabbed and his appointment of the Shura (council) of six from the ten promised Jannah and the subsequent appointment of Uthman (ra). This paper seeks to study the authenticity of the narrations regarding the incidents and specially with regards to the additional conditions placed by Abd AlRahman bin Awf (ra) at the time of the contraction of the Baya’ to follow the Seerah of the Shaykhayn (Umar (ra) & AbuBakr (ra)) which Ali (ra) refused while Uthman (ra) accepted and hence was given the Baya’a and appointed as Khalifah.

Research Methodology

My methodology for research includes:

a. Study of the relevant narrations in the books of Tarikh and the Tahqeeqs/Takhreej of these books wherever available

b. The source of the narrations wherever available within the books of Tareekh

c. Review of literature addressing the subject

Riwayat that have reached us on the subject

I have studied the following original texts where the discussion has been narrated and I have produced them here along with their translations.

Firstly, I will present the various narrations as they have been presented in the books of Tarikh and the books of Hadith. I will also outline wherever the Author quotes the Sanad (chain of narration). Following that I will present the views of various Muhadditheen & Muhaqqiqeen on the subject.

1. Musnad Ahmad

مسند أحمد (1: 162)

حدثنا : ‏ ‏عبد الله ‏ ‏، حدثني : ‏ ‏سفيان بن وكيع ‏ ‏، حدثني : ‏ ‏قبيصة ‏ ‏، عن ‏ ‏أبي بكر بن عياش ‏ ‏، عن ‏ ‏عاصم ‏ ‏، عن ‏ ‏أبي وائل ‏ ‏قال : ‏ ‏قلت ‏ ‏لعبد الرحمن بن عوف ‏: ‏كيف ‏ ‏بايعتم ‏ ‏عثمان ‏ ‏وتركتم ‏ ‏علياًً ‏ ‏(ر) ‏ ‏قال : ما ذنبي قد بدأت ‏ ‏بعلي ‏ ‏فقلت : أبايعك على كتاب الله وسنة رسوله وسيرة ‏ ‏أبي بكر ‏ ‏وعمر ‏ ‏(ر) ‏ ‏قال : فقال فيما إستطعت ، قال : ثم ‏ ‏عرضتها على ‏ ‏عثمان ‏ ‏(ر) ‏ ‏فقبلها.

Abdulrahman bin Awf (ra) said to Ali (ra): I pledge Allegiance to you on the book of Allah and the Sunnah of his prophet and the Seerah of AbuBakr and Umar, so he (Ali (ra)) replied, according to my Istita’aa (capability). Musnad Ahmad Volume 1, Page 162,

The Sanad of the Hadith in Musnad Ahmad has Sufyan Bin Wakee’ who was deemed unacceptable and weak by Bukhari, AdDhahabi, Abu Dawud and others. Hence the hadith is unacceptable.

2. Saheeh Bukhari

فالله عليك لئن أمرتك لتعدلن، ولئن أمرت عثمان لتسمعن ولتطيعن. ثم خلا بالآخر فقال له مثل ذلك. فلما أخذ الميثاق قال: أرفع يدك يا عثمان، فبايعه، فبايع له علي، وولج أهل الدار فبايعوه.

صحيح البخاري 3: 1356

So I ask you by Allah to promise that if I select you as a ruler you will do justice, and if I select `Uthman as a ruler you will listen to him and obey him.” Then he took the other (i.e. `Uthman) aside and said the same to him. When `Abdur-Rahman secured (their agreement to) this covenant, he said, “O `Uthman! Raise your hand.” So he (i.e. `Abdur-Rahman) gave him (i.e. `Uthman) the solemn pledge, and then `Ali gave him the pledge of allegiance and then all the (Medina) people gave him the pledge of allegiance.

Saheeh Bukhari Volume 3, Page 1356,

This hadith from Bukhari is a Saheeh hadith. The hadith of placing the condition of following the two previous khulafah’s seerah was not mentioned and not was it indicated in any manner and what was relayed was Abdulrahmans Qawl (saying) to Uthman (ra): , “O `Uthman! Raise your hand.”

3. Saheeh Bukhari

حدثنا عبد الله بن محمد بن أسماء: حدثنا جويرية، عن مالك،عن الزُهريِّ: أنَّ حميد بن عبد الرحمن أخبره: أنَّ المسور بن مخرمة أخبره: أنَّ الرهط الذين ولاهم عمر اجتمعوا فتشاوروا، فقال لهم عبد الرحمن: لست بالذي أنافسكم على هذا الأمر، ولكنكم إن شئتم اخترت لكم منكم، فجعلوا ذلك إلى عبد الرحمن، فلما ولَّوا عبد الرحمن أمرهم، فمال الناس على عبد الرحمن، حتى ما أرى أحداً من الناس يتبع أولئك الرهط ولا يطأ عقبه، ومال الناس على عبد الرحمن يشاورونه تلك الليالي، حتى إذا كانت الليلة التي أصبحنا منها فبايعنا عثمان، قال المسور: طرقني عبد الرحمن بعد هجع من الليل، فضرب الباب حتى استيقظتُ، فقال أراك نائماً، فوالله ما اكتحلت هذه الثلاث بكبير نوم، انطلق فادعوا الزبير وسعداً، فدعوتهما له فشاورهما، ثم دعاني فقال: ادع لي علِيًّا، فدعوته فناجاه حتى ابهارَّ الليل، ثم قام عليّ من عنده وهو على طمع، وقد كان عبد الرحمن يخشى من عليٍّ شيئاً، ثم قال: ادع لي عثمان، فدعوته، فناجاه حتى فرَّق بينهما المؤذِّن بالصبح، فلما صلَّى للناس الصبح، واجتمع أولئك الرهط عند المنبر، فأرسل إلى من كان حاضراً من المهاجرين والأنصار، وأرسل إلى أمراء الأجناد، وكانوا وافوا تلك الحَجَّة مع عمر، فلما اجتمعوا تشهَّد عبد الرحمن ثم قال: أمَّا بعد يا عليُّ، إنِّي قد نظرت في أمر الناس، فلم أرهم يعدلون بعثمان، فلا تجعلنَّ على نفسك سبيلاً. فقال: أبايعك على سنَّة الله ورسوله والخليفتين من بعده، فبايعه عبد الرحمن، وبايعه الناس: المهاجرون، والأنصار، وأمراء الأجناد، والمسلمون.

Al-Miswar bin Makhrama Narrated: The group of people whom `Umar had selected as candidates for the Caliphate gathered and consulted each other. `Abdur-Rahman said to them, “I am not going to compete with you in this matter, but if you wish, I would select for you a caliph from among you.” So all of them agreed to let `Abdur-Rahman decide the case. So when the candidates placed the case in the hands of `Abdur-Rahman, the people went towards him and nobody followed the rest of the group nor obeyed any after him. So the people followed `Abdur-Rahman and consulted him all those nights till there came the night we gave the oath of allegiance to `Uthman. Al-Miswar (bin Makhrama) added: `Abdur-Rahman called on me after a portion of the night had passed and knocked on my door till I got up, and he said to me, “I see you have been sleeping! By Allah, during the last three nights I have not slept enough. Go and call Az-Zubair and Sa`d.’ So I called them for him and he consulted them and then called me saying, ‘Call `Ali for me.” I called `Ali and he held a private talk with him till very late at night, and then ‘Al, got up to leave having had much hope (to be chosen as a Caliph) but `Abdur-Rahman was afraid of something concerning `Ali. `Abdur-Rahman then said to me, “Call `Uthman for me.” I called him and he kept on speaking to him privately till the Mu’adh-dhin put an end to their talk by announcing the Adhan for the Fajr prayer. When the people finished their morning prayer and that (six men) group gathered near the pulpit, `Abdur-Rahman sent for all the Muhajirin (emigrants) and the Ansar present there and sent for the army chief who had performed the Hajj with `Umar that year. When all of them had gathered, `Abdur- Rahman said, “None has the right to be worshipped but Allah,” and added, “Now then, O `Ali, I have looked at the people’s tendencies and noticed that they do not consider anybody equal to `Uthman, so you should not incur blame (by disagreeing).” Then `Abdur-Rahman said (to `Uthman), “I gave the oath of allegiance to you on condition that you will follow Allah’s Laws and the traditions of Allah’s Apostle and the traditions of the two Caliphs after him.” So `Abdur-Rahman gave the oath of allegiance to him, and so did the people including the Muhajirin (emigrants) and the Ansar and the chiefs of the army staff and all the Muslims.

Saheeh Bukhari, Volume 4, Section 97 — Kitaab Al Ahkaam (judgements) under the Chapter of How do the people give the Baya’ah to the Imam

This hadith from Bukhari is a Saheeh hadith. The hadith of placing the condition of following the two previous khulafa’s is discussed but only with Uthman and not with Ali. Infact Ali is not reported to have been offered the Baya’ as has been quoted by Ibn Jarir At Tabari in his Book Tarikh At Tabari. Rather Ali was informed that people prefer Uthman over him therefore he should accept.

4. Tarikh Yaqoobi — Yaqoobi (Died 284 Hijri) — Volume 2, Page 162

وفي تاريخ اليعقوبي 2: 162

ابايعكم بكتاب الله وسنة نبيّه ما استطعت

وعندما اعاد عليه عبد الرحمن القول ثانية، قال(ع): إن كتاب الله وسنّة نبيه لا يحتاج معهما إلى اجيري (أي طريقة) أحد.

I pledge allegiance to you on the Book of Allah (swt) and the sunnah of his Prophet (saw) according to my Istita’aa (capability).

Yaqoobi does not mention any Isnaad and that is enough to reject the riwayah (narration). Furthermore, he is well known to be inclined towards the Shia

5. Tarikh Ibn Khaldoon — Ibn Khaldoon (D: 808 Hijri) — Volume 2, Page 126

إبن خلدون — تاريخ إبن خلدون — الجزء : ( 2 ) — رقم الصفحة : 126

ونادى سعد يا عبد الرحمن أفرغ قبل أن يفتتن الناس فقال : نظرت وشاورت فلا تجعلن أيها الرهط على أنفسكم سبيلاًً ، ثم قال لعلي عليك عهد الله وميثاقه لتعملن بكتاب الله وسنة رسوله وسيرة الخليفتين من بعده ، قال : أرجو أن إجتهد بل أن أفعل بمبلغ علمي وطاقتي ، وقال : لعثمان مثل ذلك فقال : نعم فرفع رأسه إلى سقف المسجد ويده في يد عثمان وقال : اللهم أشهد إني قد جعلت ما في عنقي من ذلك في عنق عثمان فبايعه الناس.

Saad bin Abi Waqqas said, “Get it over with, Abd Al Rahman, before our people fall into civil war” Abd Al Rahman said “ I have looked into the matter and consulted. Do not, members of the electoral council (Shura) , lay yourselves open to criticism” He summoned Ali and said , “Gods agreement and covenant is binding on you, Will you indeed act in accordance with Gods book, the practice of Messeneger and the example of the two caliphs after him? (Ali) replied “I hope to do this and act thus to the best of my knowledge and ability” Abd Al Rahman summoned Uthman and said to him the same as what he had said to Ali , (Uthman) replied, “yes” So (Abd Al rahman) gave him the oath of allegiance. Ali said, “You have always been partial in his favour! This is not the first time you have banded together against us. But (my course is) comely patience and Allahs help is to be asked against what you describe

Ibn Khaldoon in this report did not mention the Sanad (chain of narrations) for the incident which is enough to reject the riwayah and the quote he presents is what is available in Tabari.

Access the Arabic reference from the following link — https://al-maktaba.org/book/12320/1368

6. AlKaamil fiTarikh — Ibn AlAtheer (D:630 Hijri) — Volume 2

إبن الأثير — الكامل في التاريخ — الجزء : ( 2 (

- فقال عبد الرحمن‏ :‏ إني قد نظرت وشاورت فلا تجعلن أيها الرهط على أنفسكم سبيلاً ، ودعا علياًً وقال :‏ عليك عهد الله وميثاقه لتعلمن بكتاب الله وسنة رسوله وسيرة الخليفتين من بعده‏ ، قال :‏ أرجو أن أفعل فأعمل بمبلغ علمي وطاقتي ودعا عثمان فقال له مثل ما قال لعلي ، فقال :‏ نعم نعمل‏ ،‏ فرفع رأسه إلى سقف المسجد ويده في يد عثمان فقال :‏ اللهم أسمع وإشهد اللهم إني قد جعلت ما في رقبتي من ذلك في رقبة عثمان فبايعه‏.‏

(Abd Al Rahman) then spoke, “O people I have studied and seeked counsel so Do not, members of the electoral council (Shura) , lay yourselves open to criticism”. Come forward to me, Ali” He did not and stood beneath the minbar. Abd Al Rahman took his hand and said, “Will you give me your oath of office based on Gods book, the practise of his prophet, and the deeds of Abu bakr and Umar?” He replied, “NO, but based on my own effort in all this and in accordance with my own ability”. (Abd Al Rahman) let go of (Ali’s) hand and called out, “Come forward to me, Uthman” He took him by hand, and (Uthman) stood where Ali had stood, and said, “will you give me your oath of office based on gods book, the practise of his Prophet, and the deeds of Abubakr and umar ?” (Uthman) replied, “Indeed yes!” So (Abd Al Rahman) stretched right up to the ceiling of the mosque, his hand still Uthmans hand. Then he said, “O god, hear and bear witness! O God, I have placed what was my own responsibility in all this upon Uthman”

He starts his narration from the name of the Sahabi قَالَ عُمَرُو بْنُ مَيْمُونَ الْأَوْدِيُّ without the full sanad.

Access the Arabic reference from the following link — https://al-maktaba.org/book/21712/1133

7. AlIqd Al Fareed — Ibn Abd Rabh (D:328 Hijri) — Volume 1

إبن عبد ربه — العقد الفريد — الجزء : ( 1 )

- فقال عبد الرحمن :‏ إني قد نظرت وشاورت فلا تجعلن أيها الرهط على أنفسكم سبيلاً‏ ، ودعا علياًً فقال :‏ عليك عهد الله وميثاقه لتعملن بكتاب الله وسنة نبيه وسيرة الخليفتين من بعده ، قال :‏ أعمل بمبلغ علمي وطاقتي‏ ،ثم دعا عثمان فقال :‏ عليك عهد اللّه وميثاقه لتعملن بكتاب اللّه وسنة نبيه وسرة الخليفتين من بعده ، فقال :‏ نعم فبايعه‏ ،‏ فقال علي :‏ حبوته محاباة.

I have looked into the matter and consulted. Do not, members of the electoral council (Shura) , lay yourselves open to criticism” He summoned Ali and said , “Gods agreement and covenant is binding on you, Will you indeed act in accordance with Gods book, the practice of Messeneger and the example of the two caliphs after him? (Ali) replied “I hope to do this and act thus to the best of my knowledge and ability” Abd Al Rahman summoned Uthman and said to him the same as what he had said to Ali , (Uthman) replied, “yes” So (Abd Al rahman) gave him the oath of allegiance. Ali said, “You have always been partial in his favour!

Ibn Abd Rabh did not mention the Isnaad and the quote he presents is at is available in Tabari.

Access the Arabic reference from the following link — https://al-maktaba.org/book/23789/1458

8. Tareekh Abil Fidaa — Abu Fidaa (D: 732 Hijri)

تاريخ أبي الفداء

- ثم جمع عبد الرحمن الناس بعد أن أخرج نفسه ، عن الخلافة فدعا علياًً فقال :‏ عليك عهد الله وميثاقه لتعملن بكتاب الله وسنة رسوله وسيرة الخليفتين من بعده ، فقال :‏ أرجو أن أفعل وأعمل مبلغ علمي وطاقتي ، ودعا بعثمان وقال له مثل ما قال لعلي فرفع عبد الرحمن رأسه إلي سقف المسجد ويده في يد عثمان وقال :‏ أسمع وإشهد اللهم إني جعلت ما في رقبتي من ذلك في رقبة عثمان وبايعه فقال علي : ليس هذا أول يوم تظاهرتم علينا فيه فصبر جميل والله المستعان على ما تصفون والله ما وليت عثمان إلاّّ ليرد الأمر إليك والله كل يوم هو في شأن‏.

So Abdulrahman gathered the people after he had pulled himself out from the candidacy for the Khilafah and He summoned Ali and said , “Gods agreement and covenant is binding on you, Will you indeed act in accordance with Gods book, the practice of Messeneger and the example of the two caliphs after him? (Ali) replied “I hope to do this and act thus to the best of my knowledge and ability” Abd Al Rahman summoned Uthman and said to him the same as what he had said to Ali , (Uthman) replied, “yes” So (Abd Al rahman) gave him the oath of allegiance. Ali said, “You have always been partial in his favour! This is not the first time you have banded together against us. But (my course is) comely patience and gods help is to be asked against what you describe. You have appointed Uthman only so that the rule will come back to you. ‘Every day God exercises power:.

Ismaeel ibn Abi Fidaa did not mention the sanad and the quote he presents is the quote as available in Tabari.

9. Al Bidaya Wan Nihaya — Ibn Kathir (D: 774 Hijri) Volume 7, Page 165

إبن كثير — البداية والنهاية — الجزء : ( 7 ) — رقم الصفحة : 165

- فقال : أيها الناس ، إني سألتكم سراً وجهراً بأمانيكم فلم أجدكم تعدلون بأحد هذين الرجلين أما علي وأما عثمان ، فقم إلي : يا علي ، فقام إليه تحت المنبر فأخذ عبد الرحمن بيده فقال : هل أنت مبايعي على كتاب الله وسنة نبيه (ص) وفعل أبي بكر وعمر ؟ ، قال : اللهم لا ولكن على جهدي من ذلك وطاقتي ، قال : فأرسل يده وقال : قم إلي : يا عثمان ، فأخذ بيده فقال : هل أنت مبايعي على كتاب الله وسنة نبيه (ص) وفعل أبي بكر وعمر ؟ ، قال : اللهم نعم ! قال : فرفع رأسه إلى سقف المسجد ويده في يد عثمان فقال : اللهم أسمع وإشهد ، اللهم أسمع وإشهد ، اللهم أسمع وإشهد ، اللهم إني قد خلعت ما في رقبتي من ذلك في رقبة عثمان.

(Abd Al Rahman) then spoke, “O people I have questioned you in secret and openly on the question of [who will be] your leader. I have found that one of you regard [anyone else] as equal to one of these two, Ali or Uthman. Come forward to me, Ali” He did not and stood beneath the minbar. Abd Al Rahman took his hand and said, “Will you give me your oath of office based on Gods book, the practice of his prophet, and the deeds of Abu bakr and Umar?” He replied, “NO, but based on my own effort in all this and in accordance with my own ability”. (Abd Al Rahman) let go of (Ali’s) hand and called out, “Come forward to me, Uthman” He took him by hand, and (Uthman) stood where Ali had stood, and said, “will you give me your oath of office based on gods book, the practice of his Prophet, and the deeds of Abubakr and umar ?” (Uthman) replied, “Indeed yes!” So (Abd Al Rahman) stretched right up to the ceiling of the mosque, his hand still Uthmans hand. Then he said, “O god, hear and bear witness! O God, I have placed what was my own responsibility in all this upon Uthman”

Ibn kathir has quoted this incident from Tabaqat ibn Saad (volume 3 page 62). However, following the narration Ibn Kathir who has taken the narration from Tabari, mentions that within the incident as narrated by Tabari there are narrations inserted by the Rawafidh and foolish story tellers who cannot make a difference between the Saheeh and the Daheef and the invalid and the valid, the convincing and unconvincing. [vol 10, page 213 of the Dar Hajr edition , tahqeeq Dr AbdulMohsin AtTurki]

Access the Arabic reference from the following link — https://al-maktaba.org/book/4445/5709

10. Wudhoo AnNabi — AlShahrastani — Volume 2, Page 190

الشهرستاني — وضوء النبي (ص) — الجزء : ( 2 ) — رقم الصفحة : 190

- إذ جاء في التاريخ أن عبد الرحمن بن عوف قال لعلي : يا علي ، هل أنت مبايعي على كتاب الله وسنة نبيه وفعل أبي بكر وعمر ؟ ، فقال علي : أما كتاب الله وسنة نبيه فنعم وأما سيرة الشيخين فلا ، فعلي لم يرتض الشرط الأخير ، ومعنى كلامه تخالف سنة رسول الله (ص) مع سيرتهما على أقل تقدير من وجه نظر الإمام علي لأنهما أي السنة وسيرتهما.

It has been narrated in the books of Tarikh that AbdulRehman said to Ali: O Ali, do you accept the oath on the book of allah, the Sunnah of the prophet and the actions of the Abu Bakr and Umar. So ali replied: As for the book of Allah and the Sunnah of the prophet, Yes as for the Seerah of the Shaykhain, that i do not accept. So Ali did not accep the last part of the condition. And his words mean that the Sunnah of the prophet contradicts their (AbuBakr & Umars) Seerah atleast according to Imam Ali.

Shahrastani is Ali Shahrastani, one of the modern Shia scholars. He quotes the incident without mentioning the sanad or a reference to the book where he is taking the quote from.

11. Tareekh Mukhtasar AdDuwal — Ibn Al’Abari (D: 685 Hijri)

إبن العبري — تاريخ مختصر الدول

- قال عبد الرحمن لعلي بن أبي طالب : هل أنت مبايعي على كتاب الله وسنة نبيه وسنة الشيخين قال : أما كتاب الله وسنة نبيه فنعم وأما سنة الشيخين فإجتهد رأيي ، فجاء إلى عثمان فقال له : هل أنت مبايعي على كتاب الله وسنة نبيه وسنة الشيخين قال : اللهم نعم فبايعه.

Abdul Rahman said to ali bin Abi Talib: Do you accept the pledge of allegiance on the book of Allah, and the Sunnah of the prophet and the Sunnah of the Shaykhayn. He (ali) replied: As for the book of Allah and the Sunnah of the prophet, Yes as for the Sunnah of the Shaykhain, then i will make my Ijtihad. So he went to uthman and said: Do you accept the pledge of allegiance on the book of Allah, and the Sunnah of the prophet and the Sunnah of the Shaykhayn, and he said yes, So Abdulrahman gave him the pledge.

The Author does not quote the sanad, makes a passing mention of the incident without quoting the sanad or the book where he has taken the quote from.

Access the Arabic reference from the following link -https://al-maktaba.org/book/12348/110

12. Sharh Nahj Al Balagha — Ibn Abi Hadeed (D: 656 Hijri) Volume 12, page 263

إبن أبي الحديد — شرح نهج البلاغة — الجزء : ( 12 ) — رقم الصفحة : 263

- وفى روايه الطبري أن عبد الرحمن دعا علياًً (ع) ، فقال : عليك عهد الله وميثاقه لتعملن بكتاب الله وسنة رسوله ، وسيرة الخليفتين ؟ ، فقال : أرجو أن أفعل وأعمل بمبلغ علمي وطاقتي.

And in Tabari it is mentione that abdulrehman called Ali and said to him: “Gods agreement and covenant is binding on you, Will you indeed act in accordance with Gods book, the practice of Messeneger and the example of the two caliphs after him? (Ali) replied “I hope to do this and act thus to the best of my knowledge and ability”

Ibn Abi Hadeed was a Shia Mutazili scholar. In the above quote, He mentions the reference as Tabari however he does not mention any Sanad

13. Tarikh Tabari — ibn Jarir AtTabari (D: 310 Hijri) Volume 3 , Page 297

Narration 1

I am quoting the relevant section of the quote from Tabari here because of the length of the actual quote which runs over several pages, however I have placed a link for the full text from Tabari and Its translation below.

الطبري — تاريخ الطبري — الجزء : ( 3 ) — رقم الصفحة : 297

- فقال عبد الرحمن : إني قد نظرت وشاورت فلا تجعلن أيها الرهط على أنفسكم سبيلاً ودعا علياًً فقال : عليك عهد الله وميثاقه لتعملن بكتاب الله وسنة رسوله وسيرة الخليفتين من بعده ، قال : أرجو أن أفعل وأعمل بمبلغ علمي وطاقتي ، ودعا عثمان فقال له مثل ما قال لعلي قال : نعم فبايعه فقال علي : حبوته حبو دهر ليس هذا أول يوم تظاهرتم فيه علينا فصبر جميل والله المستعان على ما تصفون.

Abd Al Rahman said “ I have looked into the matter and consulted. Do not, members of the electoral council (Shura) , lay yourselves open to criticism” He summoned Ali and said , “Gods agreement and covenant is binding on you, Will you indeed act in accordance with Gods book, the practice of Messeneger and the example of the two caliphs after him? (Ali) replied “I hope to do this and act thus to the best of my knowledge and ability” Abd Al Rahman summoned Uthman and said to him the same as what he had said to Ali , (Uthman) replied, “yes” So (Abd Al rahman) gave him the oath of allegiance. Ali said, “You have always been partial in his favour! This is not the first time you have banded together against us. But (my course is) comely patience and gods help is to be asked against what you describe.

Ibn Jarir mentions the Sanad in the Riwaya and it is a (Murakkab) combined Isnaad where Ibn Jarir combines several narrations that had reached him. As a part of the combination of the Riwayaat he mixed the riwayahs with each other.

The main narrator in this Riwayah is Abi Mikhnaf Loot bin Yahya, a well known Ghaali Shia (vehement shia) who is known to have inserted 600 false riwayaat into the books of history including at-Tabari which eventually made their way to most of the books of history. He was severely criticized by the scholars of Jarh Wa Tadeel and is considered Matrook and untrustworthy.

A recent tahqeeq of Abi Mikhnaf and his false riwayaat in at-Tabari by Dr Yahya Al Yahya can be found here — https://ia801408.us.archive.org/1/items/marwiyat_abi_mokhanaf/marwiyatabimokhanaf.pdf

In an answer to a Question I read the author relied on another narrator in the Riwayah, Shahr Bin Hawshab and said that Al ‘Ijli (died 261 AH), Al haithani (d 807 AH), Ibn Shaheen (died 385 AH) and others have considered him from the trustworthy and therefore the narration by Ibn Jarir Tabari is authentic.

It is true that Shahr bin Hawshab is a trustworthy narrator and has been accepted by the scholars of Jarh wa Tadeel as one of the Thiqaat (trustworthy), however there are certain important matters to take into consideration regarding him.

Firstly, Shahr bin Hawshab did not see Umar (ra). He was born during the Khilafah of Uthman (ra). Therefore he did not witness the incident of succession after Umar (ra).

Secondly, His narration is unrelated to the subject of Shura and what is narrated by Abi Mikhnaf. Ibn Jarir had combined multiple Riwayaat by taking something from one narrator and another from another narrator so he took part of the narration from Shahr and from Abi Mikhnaf and he added both their names in the Isnaad.

A deeper scrutiny of Shahr bin Hawshabs actual Riwayah reveals that it does not discuss any of what was narrated by Abi Mikhnaf, the Riwayah quotes Umar (ra) that he would have given the Khilafah to so and so if he was alive and he mentions the names of some of the Sahaba (ra). This Riwayah was extracted by the Ustad of Ibn Jarir , Umar bin Shibh in his well known book , Tareekh Al Madina, Volume 6, Page 3.

The Narration is as follows:

“ حَدَّثَنِي عُمَرُ بْنُ شبة، قال: حدثنا علي بن محمد، عن وَكِيعٍ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ وَمُحَمَّدُ بْنُ عَبْدِ اللَّهِ الأَنْصَارِيِّ، عَنِ ابْنِ أَبِي عَرُوبَةَ، عن قتادة، عن شهر بن حوشب وابى مِخْنَفٍ، عَنْ يُوسُفَ بْنِ يَزِيدَ، عَنْ عَبَّاسِ بْنِ سَهْلٍ وَمُبَارَكُ بْنُ فَضَالَةَ، عَنْ عُبَيْدِ اللَّهِ بْنِ عُمَرَ وَيُونُسَ بْنِ أَبِي إِسْحَاقَ، عَنْ عَمْرِو بْنِ مَيْمُونٍ الأَوْدِيِّ، أَنَّ عُمَرَ بْنَ الْخَطَّاب لَمَّا طُعِنَ قِيلَ لَهُ: يَا أَمِيرَ الْمُؤْمِنِينَ، لَوِ اسْتَخْلَفْتَ! قَالَ: مَنْ أَسْتَخْلِفُ؟ [لَوْ كَانَ أَبُو عُبَيْدَةَ بْنُ الْجَرَّاحِ حَيًّا اسْتَخْلَفْتُهُ، فَإِنْ سَأَلَنِي رَبِّي قُلْتُ: سَمِعْتُ نَبِيَّكَ يَقُولُ: إِنَّهُ أَمِينُ هَذِهِ الأُمَّةُ، وَلَوْ كَانَ سَالِمٌ مَوْلَى أَبِي حُذَيْفَةَ حَيًّا اسْتَخْلَفْتُهُ، فَإِنْ سَأَلَنِي رَبِّي قُلْتُ: سَمِعْتُ نَبِيَّكَ يَقُولُ: إِنَّ سَالِمًا شَدِيدُ الْحُبِّ لِلَّهِ

“Umar ibn Shibh narrated to me, I heard Ali bin Muhammad narrated, from Wakee’, from ‘Amash, from Ibrahim and Muhammad bin Abdullah alAnsari, from ibn Abi Arooba, From Qatadah, from Shahr bin Hawshab and Abi Mikhnaf, from Yusuf bin Zayd, from Abbas bin Sahl and Mubarak bin Fudhala, from Ubaidullah bin Umar and Yunus bin Abi Ishaaq, from Umar bin Maymoon alAwadi, that when Umar bin Al Khattab (ra) was attacked and injured he was asked, “O Commander of the believers (Ameer Al Mumineen), Why don’t you appoint someone as Khalifah after you, He replied, who should I appoint? If Abu Obaidah bin Al Jarrah was alive I would have appointed him, and when Allah (swt) would have asked me I would have replied that I heard you Prophet say, He (Abu Obaidah) is the Ameen of the Ummah, and if Salim Mawla Abi Huzaifa was alive, I would have appointed him, and when Allah (swt) would have asked me, I would have replied, I heard your Prophet said, Salims love for Allah has no bounds.” [End Quote]

This is where his narration ends. And it is apparent that the narration is unrelated to the subject of Shura and the offer of Baya’ to Ali and Uthman and the conditions placed before them. Therefore, to rely on the narration by assuming that Shahr bin Hawshab is an acceptable narrator is wrong, because Shahr’s narration is unrelated to the subject discussed by Ibn Jarir Tabari and that it is only because Ibn Jarir combined the unrelated narrations of Shahr bin Hawshab and that of Abi Mikhnaf due to which the name of Shahr appears in the Isnaad.

A very important resource to study Tabari and the riwayat of Tabari is the book — صحيح و ضعيف تاريخ الطبري a 14 volume Tahqeeq of Tabaris riwayat which was published in 2007 under the guidance of a group of scholars led by Shekh Muhammad bin Tahir AlBarzanji and the supervision of the Muhaqqiq Shekh Muhammad Subhi Hassan Hallaq. The First 7 volumes discuss the Saheeh riwayat in the Tabari while the last 7 discuss the Dhaeef Riwayat in Tabari. You can access the book from here — http://waqfeya.com/book.php?bid=3270. The discussion about the Shura is available in volume 4 which has the Tahqeeq of the Saheeh riwayat and Volume 8 which has the Tahqeeq of the Dhaeef riwayat

Access the Arabic reference through the following link — https://al-maktaba.org/book/9783/2125

Access the Full translation of Tabari’s Riwayah in English through the following link — https://www.dropbox.com/s/79w84in12nvl6ci/Tabari%20translation.pdf?dl=0

14. Tarikh Tabari — ibn Jarir AtTabari (D: 310 Hijri) Volume 3 , Page 301

Narration 2

I am quoting the relevant section of the quote from Tabari here because of the length of the actual quote which runs over several pages, however I have placed a link for the full text from Tabari and Its translation below.

الطبري — تاريخ الطبري — الجزء : ( 3 ) — رقم الصفحة : 301

- فأخذ عبد الرحمن بيده فقال : هل أنت مبايعي على كتاب الله وسنة نبيه وفعل أبي بكر وعمر قال : اللهم لا ولكن على جهدي من ذلك وطاقتي قال : فأرسل يده ثم نادى قم إلي : يا عثمان فأخذ بيده وهو في موقف علي الذي كان فيه فقال : هل أنت مبايعي على كتاب الله وسنة نبيه وفعل أبي بكر وعمر قال : اللهم نعم ، قال : فرفع رأسه إلى سقف المسجد ويده في يد عثمان ثم قال : اللهم أسمع وإشهد اللهم إني قد جعلت ما في رقبتي من ذاك في رقبة عثمان قال : وإزدحم الناس يبايعون عثمان حتى غشوه عند المنبر.

Abd Al Rahman took his hand and said, “Will you give me your oath of office based on Gods book, the practise of his prophet, and the deeds of Abu bakr and Umar?” He replied, “NO, but based on my own effort in all this and in accordance with my own ability”. (Abd Al Rahman) let go of (Ali’s) hand and called out, “Come forward to me, Uthman” He took him by hand, and (Uthman) stood where Ali had stood, and said, “will you give me your oath of office based on gods book, the practise of his Prophet, and the deeds of Abubakr and umar ?” (Uthman) replied, “Indeed yes!” So (Abd Al Rahman) stretched right up to the ceiling of the mosque, his hand still Uthmans hand. Then he said, “O god, hear and bear witness! O God, I have placed what was my own responsibility in all this upon Uthman” The people crowded round to give Uthman the oath of allegiance, until they reached him at the minbar

Ibn Jarir mentions the Sanad in the Riwaya. However the Isnaad is Dhaeef Jiddan (very Weak),. In addition to this, AbdulAziz who is one of the Rawi’s (narrators) is Matrook (rejected). Furthermore, the Matn of the Hadith is severely detestable (Nakara Shadida) due to what is fabricated about Ali (ra) that he said ‘Deceit, What deceit!” i.e that he was deceived by the Shura of the eminent Sahaba. This incident is not established through the Saheeh riwayah or even a Dhaeef Riwayah.

More details about the Isnaad and its Tahqeeq can be found in Volume 8 of صحيح و ضعيف تاريخ الطبري , the Tahqeeq of Tabaris riwayat. http://waqfeya.com/book.php?bid=3270.

Access the Arabic reference through the following link- https://al-maktaba.org/book/9783/2130

Access the Full translation of Tabari’s Riwayah in English through the following link — https://www.dropbox.com/s/6pddaowsf8xscni/Tabari%20translation%202.pdf?dl=0

15. Subul Al Huda WarRashaad — AsSalehi Ashami (D : 942 Hijri) — volume 11, Page 277

الصالحي الشامي — سبل الهدى والرشاد — الجزء : ( 11) — رقم الصفحة : 277

- فسعى عبد الرحمن في تلك الأيام ، وإجتهد إجتهاداً كثيراًً ، ثم صعد منبر رسول الله (ص) فقام على الدرجة التي يجلس عليها رسول الله (ص) ، ووقف وقوفاً طويلاًً ، ودعا دعاء طويلاًً ، ثم قال : أيها الناس ، قد سألتكم سراً ، وجهراً ، مثنى وفرادى ، فلم أجد كم تعدلون بأحد هذين الرجلين ، فقم إلي : يا علي ، فقام إليه فوقف تحت المنبر فأخذ عبد الرحمن بيده ، فقال : هل أنت مبايعي على كتاب الله وسنة نبيه (ص) وفعل أبي بكر وعمر ؟ ، فقال : اللهم لا ، ولكن على جهدي من ذلك وطاقتي ، فأرسل يده ، وقال : قم يا عثمان ، فقال : هل أنت مبايعي على كتاب الله وسنة رسوله (ص) وفعل أبي بكر وعمر ؟ ، قال : اللهم نعم ، قال : فرفع رأسه إلى سقف المسجد ويده في يد عثمان فقال : اللهم أسمع وإشهد ، اللهم أسمع وإشهد ، اللهم أسمع وإشهد ، اللهم إني قد جعلت ما في رقبتي من ذلك في رقبة عثمان.

AbdulRahman in those days lot of effort. He went up into the minbar where he stood for a long time. Then he said a prayer that the people did not hear. (Abd Al Rahman) then spoke, “O people I have questioned you in secret and openly on the question of [who will be] your leader. I have found that one of you regard [anyone else] as equal to one of these two, Ali or Uthman. Come forward to me, Ali” He did not and stood beneath the minbar. Abd Al Rahman took his hand and said, “Will you give me your oath of office based on Gods book, the practise of his prophet, and the deeds of Abu bakr and Umar?” He replied, “NO, but based on my own effort in all this and in accordance with my own ability”. (Abd Al Rahman) let go of (Ali’s) hand and called out, “Come forward to me, Uthman” He took him by hand, and (Uthman) stood where Ali had stood, and said, “will you give me your oath of office based on gods book, the practise of his Prophet, and the deeds of Abubakr and umar ?” (Uthman) replied, “Indeed yes!” So (Abd Al Rahman) stretched right up to the ceiling of the mosque, his hand still Uthmans hand. Then he said, “O god, hear and bear witness! O God, I have placed what was my own responsibility in all this upon Uthman”

The author does not mention the Sanad nor does he mention the reference. Access the Arabic reference -  https://al-maktaba.org/book/1693/5068

 

Discussion

 
Firstly, it is apparent that most of the Historians (Muarrikheen) do not mention the Sanad in the riwayat as is a usual custom with historians as the riwayaat of Tarikh do not undergo the same amount of scrutiny as the riwayaat of Sunnah. This is further clarified when Ibn Jarir at Tabari the well-known MuaArikh (historian) himself writes in his book of Tarikh,

“The reader should know that with respect to all I have mention and made it a condition to set down in this book of ours, I rely upon traditions and reports which i have transmitted and which i attribute to their transmitters. I rely only very exceptionally upon what i learned through rational arguments and produced by internal thought processes. For no knowledge of the history of men of the past and recent men and events is attainable by those who are not able to observe them and did no live in their time, except through information and transmission provided by informants and transmitters. This knowledge cannot be brought out by reason or produced by internal though processes. This book of mine may (be found to) contain some information, mentioned by us on the authority of certain men of the past, which the reader may disapprove of and the listener may find detestable, because he can find nothing sound and no real meaning in it. In such cases he should know that it is not our fault that such information comes to him, but the fault of someone who transmitted it to us. We have merely reported it as it was report to us”

So, the books of tarikh are not scrutinized for the authenticity of the Riwayat that are being reported.

Secondly, Regarding the subject of Shura and the Baya’ of Uthman (ra), It appears that most of the books of Tarikh have not quoted the Sanad in the riwayah they have mentioned. Furthermore, it is also apparent that the source for most of the historians in this matter is Ibn Jarir At Tabari. Some of them have directly referenced him while the rest have just quoted the incident as it has been quoted by Ibn Jarir At Tabari.

The most important matter here is that, Not mentioning the Isnaad is enough to reject a riwayah. Any riwayah that reaches us without the Isnaad cannot be accepted as an historical incident let alone for deriving Shari’ Ahkaam.

So if we find that none of the books of Tarikh discuss the Isnaad of the incident of Ali (ra) being offered Baya’ let alone being given Baya’ with conditions which he rejected, and the only book we find (Tabari) has multiple problems in its Isnaad and its Matn (text) such as the existence of liars and fabricators in the Riwayah, Can we then believe that Ali (ra) was offered the Baya’ along with conditions as is mentioned in Tabari? This is while the Saheeh riwayat from Bukhari contradict it blatantly.

Is it then acceptable for us to use the incident of Uthman’s (ra) baya’ to say that it is Wajib for a person to leave his personal views for the sake of the Unity of the Ummah or the sake of the unity of a group?

Thirdly, It is important to note that Abi Mikhnaf did not just insert a riwayah or two rather hundreds of riwayaat which under no circumstances can be accepted.

Many incidents in history such as the order by Umar (ra) to kill the members of Shura if they didn’t agree to appointing one of them as khalifah have been fabricated by Abu Mikhnaf. For eg, the riwayah that Umar (ra) addressed Suhaib to monitor the meeting and said to him: “Lead the people in prayer three days, and let Ali, Uthman, Az-Zubayr, Sa’ad, Abdul Rahman b. Awf, and Talha, if he came back (from his travel) and bring in Abdullah b. Umar, without allowing him any personal interest in the matter, and stand at their heads (i.e. supervise them). If five agreed and accepted one man, while one man rejected, then hit his head with the sword. If four consented and agreed on one man, and two disagreed, then kill the dissenters with the sword. If three agreed on one man and three disagreed then let Abdullah bin Umar arbitrate. The group which Abdullah b. Umar judged for, let them select one from them. If they did not accept the judgement of Abdullah b. Umar, then be (all of you) with the group in which is Abdul Rahman b. Awf, and kill the rest if they declined to accept what the people agreed upon.” , this Riwayah is false and it is Munkar.

This riwayah is not only strange in its subject but it also contradicts the saheeh narrations on the subject. The Saheeh narration on the subject is that Umar (ra) said to Suhaib “Lead the people in prayer for three days and do not disturb the people of Shura and once they have come to a consensus regarding a person, then whoever disagrees with them then kill him”. This has been narrated by Ibn Saad in his Tabaqaat and this is what is also narrated in Saheeh Muslim,

عَنْ عَرْفَجَةَ، قَالَ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ ‏ “‏ مَنْ أَتَاكُمْ وَأَمْرُكُمْ جَمِيعٌ عَلَى رَجُلٍ وَاحِدٍ يُرِيدُ أَنْ يَشُقَّ عَصَاكُمْ أَوْ يُفَرِّقَ جَمَاعَتَكُمْ فَاقْتُلُوهُ ‏”‏ ‏.‏

It has been narrated on the Same authority (i. e. ‘Arfaja) who said I heard the Messenger of Allah (ﷺ) say: When you are holding to one single man as your leader, you should kill who seeks to undermine your solidarity or disrupt your unity.

Another of the fabrications by Abi Mikhnaf is that what has been reported in Tabari that Talha (Ra) was not present in the Shura meeting and only arrived on the day after the Baya to Uthman (ra) had been given and this is false as the Saheeh riwayaat prove otherwise.

Abi Mikhnaf was widely criticized and rejected by the scholars of Jarh Wa Tadeel. Abu Hatim writes in his book Jarh Wa Tadeel on Page 182 , Vol 7, “Abu Mikhnaf is Matrook”. He was like wise criticized by DaarQutni, Ibn Taymiyyah, Ibn Adiy’, Imam Ad-Dhahabi, Ibn Hajr Al Asqalani and all of them considered him Matrook and Ghayr thiqah (untrustworthy).

Views of Some of the Scholars on the Subject

1. Dr Khalid Kabir A’llaal wrote in his book -

بحوث حول الخلافة و الفتنة الكبرى — خلال العهد الراشدي -د. خالد كبير علال

Research into the Khilafah and the great Fitna during the Khilafah ArRashida: a Critical study based on the science of Jarh Wa Tadeel.

As for the Narrations by Tabari, The narration has an Inqitaa’ (break/gap). It is impossible that there would only be three people in the Sanad for an incident that took place in 23 Hijri and the narrator Ibn Qutaibah who died in 276 Hijri. Furthermore the attribution of the book to Ibn Qutaibah is also not established, rather the author of the book itself is Majhool (unknown), therefore it is unacceptable to take the narration from someone who is unknown or doubtful. As for the Matn (text) it is confusing and contradictory, So at one instance it mentions that Abdulrahman left Ali and gave Uthman the baya’ when Ali did not aaccept the conditions that Abdulrehman had put forth that Ali would not appointed from Banu Hashim to rule the people, however on another side it mentions that abudlrahman when he stood in the mosque he told the people that he did not find people giving more weightage/preference to anyone other than Uthman therefore he gave him the pledge (baya’a), however he did not mention that he gave baya’a to Uthman because Ali did not accept the conditions that were placed before him. This is while the people had preferred Uthman over ali, so what was the benefit of the condition that ali did not accept? And the narration also presented abdulrehman bin awf as an oppressor to Ali when he did not accept Ali’s response to the condition placed before and the reply that Ali (ra) gave was practical and better than the reply of Uthman and the narration also presents Abdulrehman as a zalim when he threatens Ali with the sword and all of this is invalid and unacceptable as this is not the behaviour of the sahaba. Above all this narration contradicts the saheeh narration on the subject.

As for the second narration of Tabari, it has within its Sanad those who are Majrooh like Abu Saaib bin Junadah alKufi and Sulaiman bin Abdul Aziz. Furthermore, the Matn has what proves its invalidity. It firstly contradicts the Saheeh riwayat on the subject and it insults/disparages the Sahaba, Ali and Amr bin Aas. It shows Ali as a naive and Amr as deceptive which contradicts with the character of the Sahaba.

Furthermore, with regards to Abdulrahman giving Baya to Uthman and not to Ali because Ali did not agree to accepting the baya’ accept with certain reservations while Uthman accepted it without any reservations, this is invalid because the Sanad has those who are Dhaeef and those accused of lying like Sufyan bin Wakee’ ArRawasi (Died 247 Hijri) and in the Matn there is what is Munkar and what contradicts the Saheeh narrations. It is established historically that Abdulrehman did not given Baya’ to Uthman except after he had taken the views of the people and he did not find people preferring anyone more than Uthman. So he selected him on this basis and no other basis. And what was the benefit of taking the consent of the people if was going to make the decision on the basis of the candidates accepting the conditions or not. And what is the difference between the answers of the two? Ali replied that he will rule by the Book of Allah and the Sunnah of the Messenger and the Seerah of the Shaykhayn according to his capacity, and he did not say that he would not work according to them. And Uthman said yes to the condition, and his reply is not different to saying that he would do so based on his capacity. And if Uthman accepted Uthman based on this reply of his then Abdulrehman has frauded the Ummah and failed in fulfilling the amanah and broken the agreement in the Shura and this is not possible as he was one of the early Sahaba who was also promsied the Jannah. The Saheeh narration on the subject is as discused in the two narrations in Bukhari. [End Quote]

The Arabic book can be accessed here, https://www.saaid.net/book/open.php?cat=7&book=7222

2. Qaadhi Abdul Jabbar (died 415 Hijri) says in this book -كتاب تثبيت دلائل النبو

 Volume 2 Page 579

أن الذي ثبت عند العلماء أن عبد الرحمن قال لأهل الشورى: إني قد نظرت وشاورت واستخرت فما وجدت الناس يعدلون بعثمان أحدا

What is established among the scholars is that AbdulRahman told the people of Shura, I have assessed and taken counsel on the matter and I also performed Istikharah and i did not find the people preferring anyone more than Uthman.

So the subject of Ali (ra) being offered the khilafah did not take place rather the people preferred Uthman and this is what is also being narrated by Bukhari in the two riwayaat.

Conclusion

The Tahqeeq of the narrations regarding the Baya’ of Uthman prove that AbdulRahman (ra) did not offer the Baya’ to Ali (ra) rather he offered it to Uthman (ra) without having offerred it to Ali (ra). The Saheeh narrations do not support the view that Ali (ra) was offered the Baya’ if he accepted the condition to leave his opinions for the opinions of AbuBakr and Umar (raa).

Consequently, the principle that it is wajib to leave one’s opinion and adopt another opinion with or without conviction, for the sake of the unity of the Ummah or the group is invalid as there is no Shari’ evidence to support it.

Furthermore, through the course of this study it becomes clear that Riwayaat that reach us through the historians need to undergo additional scrutiny because of the difference in the manner how narrations are collected by historians compared to muhaditheen.

It is also apparent that some fabricators and story tellers have been able to insert a large number of riwayaat in the books of Tarikh which is unacceptable.

Abu Khaled Al Hejazi

14th Jumadi al awwal, 21st January 2019

Telegram: @inshai

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