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Page 115 of 215 Ghaemiyeh center of computerized researches www.Ghaemiyeh.com ABU TALIB The faithful of Quraysh part 2 This thing wouldnt be applied to our subject in any case! Would a tradition narrated by the infallible progeny from the Prophet (s) be equal to a tradition narrated by al- Mugheera and his likes? So as there was no equivalence, there would be no contradiction! Then he went on sticking to the letter of an-Nafs az-Zakiyya to al-Mansoor. We referred to this letter in the books of history and we found, among what ibn Abul Hadeed had mentioned, this passage: Allah chose fathers and mothers for me in the pre-Islamic age and in the Islamic age until He chose for me one of them, who would be in (Hell). I will be in the highest position among people of Paradise and will get the least punishment among the people of Hell. I am the son of the best of the good people and the son of the best of the evil people. I am the son of the best among people of Paradise and the son of the best among people of Hell[309] We researched on the narrators of this letter in ibnul Atheers Kamil but we didnt find any mention about them. The author of Sheikhul Abtah mentioned that the narrator of this letter was Saeed bin Sad al- Madani and said: This Saeed is one of the unknown narrators.[310] At-Tabari mentioned incomplete series of narrators of this letter. He said: Muhammad bin Yahya said to me: I copied these letters from Muhammad bin Basheer when he was correcting them. Abu Abdur Rahman, who was one of the Iraqis writers, and al-Hakam bin Sadaqa bin Nizar told me about these letters. I heard ibn Abu Harb correcting them.[311] This series of narrators, as you see, is incomplete and one cannot depend upon it: 1. Muhammad bin Yahya: we dont know his grandfathers name! But when we referred to Mizanul Itidal to look for those, who had this name, we found that they were seventeen men having the same name with different surnames. Each of them was either a narrator of neglected, weak, denied, or obscure traditions that couldnt be depended upon, or a liar fabricating traditions[312] or of a single narrated tradition or no one knew from whom he had narrated the tradition or who narrated refuted or fabricated traditions, who was not trusty, who narrated from the untrusted narrators, who was not agreed upon, who narrated what he hadnt heard or who fabricated traditions.[313] 2. Muhammad bin Basheer: we found two men having this name; a: Muhammad bin Basheer bin Marwan al-Kindi al-Waidh. He was not trusted. Ad-Darqutni said about him that he was not reliable in his traditions. b: Muhammad bin Basheer bin Abdullah al-Qass. Ibn Moeen said about him that he was not reliable.[314] 3. We didnt know Abu Abdur
Page 116 of 215 Ghaemiyeh center of computerized researches www.Ghaemiyeh.com ABU TALIB The faithful of Quraysh Rahman or ibn Abu Harb who they were! 4. We didnt find any mention of al-Hakam bin Sadaqa in Mizanul Itidal. We leave the weak series of the untrusted narrators aside in order not waste the time and come back to the very letter of an-Nafs az-Zakiyya that have disturbed ibn Abul Hadeeds mind. Also we dont want to stop at the differences between the wordings of the letter mentioned by ibn Abul Hadeed and each of at-Tabari, ibnul Atheer and al-Khudhari.[315] We became astonished at this proudness! Would anyone be proud of being the son of the worst of the evil people or the best of the evil people? Would be there any good in the evil or among the evil people? Would be there a master or any goodness among the people of Hell? If he was the son of the master of people of Hell-if there would be a master in Hell-so no one would be the master there unless he was the worst of the evil people, who definitely would get the severest punishment. This contradicted the fabricated tradition ascribed to the Prophet (s) that Abu Talib would be the least tortured one among the people of Hell. According to their thought, this was the utmost intercession the Prophet (s) could do for his uncle! What an intercession it was! Even the stingiest and the meanest of people would be ashamed towards this intercession, so how about the great Prophet, who was chosen by Allah to complete the nobilities? Did such proudness come out except of an insane man? It was but a confession of the mean position, which would never agree with the situation of Muhammad an-Nafs az-Zakiyya, who claimed to be the caliph and resisted the king sitting on the throne? If it was so, then he objected himself in this letter! Therefore we found among what was mentioned as the answer of al-Mansoor to the letter this saying: You pretend that you are the son of the least punished one among the people of Hell and you are the son of the best of the evil there is no littleness in unbelieving in Allah nor lightness in His torment. There is no good one among the evil people. The believer, who believes in Allah, has not to be proud of Hell. You will know that: (and they who act unjustly shall know to what final place of turning they shall turn back. Quran 26:227)[316] This answer was suitable to that passage ascribed to an-Nafs az-Zakiyya. It would be the definite irrefutable answer if the letter and the answer were said by those, to whom they were ascribed, or fabricated and ascribed to them! As for the saying of an-Nafs az- Zakiyya: I am the son of the worst of the evil people mentioned by ibn Abul Hadeed, which made us argue with him, it would never be applied to Abu Talib at all because the meaning of this statement would be that there was no one more evil than Abu Talib among his people and at his time at least! Otherwise the statement meant continuity; that
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