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Page 159 of 215 Ghaemiyeh center of computerized researches www.Ghaemiyeh.com ABU TALIB The faithful of Quraysh traditions. So what about this rubbish narrated by this man that al-Bukhari and Muslim didnt quote from this man save a few traditions and brushed the rest aside? It was not possible that they hadnt known the rest of his traditions.[531] b. Muhammad bin Abu Bakr al-Maqdimi: we didnt find any mention of him save Muhammad bin Abu Bakr only and it was said that he was unknown.[532] A false tradition was mentioned in al-Ghadeer and one of its narrators was Muhammad bin Abu Bakr al-Maqdimi.[533] c. Muhammad bin Abdul Melik al-Amawi: it was enough for him to be an Umayyad man to fabricate such a tradition or to narrate traditions like it against Abu Talib. If he was Muhammad bin Abdul Melik bin Marwan bin al-Hakam, it would be enough for us that his father was that Umayyad tyrant and his two grandfathers were cursed by the Prophet (s), who called them as the deviants. Al-Hakam and his offspring were cursed by the Prophet (s). The Prophet (s) had expelled al-Hakam from Medina. Marwan was but a leftover of the curse of the Prophet (s) as Aaisha had said. As for this Muhammad, Abu Dawood said about him: He was not sane.[534] d. Abu Owana: we couldnt know who he was. e. Abdul Melik bin Omayr: ath-Thahabi said about him: He became the judge of Kuffa after ash- Shibi. He lived for a long time and so his memory became weak. Abu Hatim said about him: He was not a good memorizer. His memory changed. Imam Ahmed said about him: He was weak and often mistook. Ibn Moeen said: His mind was muddled. Ibn Kharash said: Shuba wasnt satisfied with him. Al-Kawsaj mentioned that Ahmed said: He was very weak. Ibn Habban said: He concealed when narrating traditions.[535] Among the oddities of this bad judge-and how many oddities the umma was afflicted with-was that he passed by Abdullah bin Baqtar after the tyrant Obeidillah bin Ziyad had thrown him from above the palace to the ground. The victim was still alive but this merciful (!!!) judge finished him off with his dagger.[536] <strong>Here</strong> is another event about this judge, who was the example of the judges of that time. He gave his judgments according to his emotion and fancy! Kulthom bint[537] Saree came to him, when he was the judge of Kuffa, with a claim against her family. He unthoughtfully judged for her against her family. His judgment was suspected and doubted by people. The poet Huthayl bin Abdullah al-Ashjaiy recited a poem about this event: Waleed came to him with witnesses, Confirming his right of the property and the servants, and Kulthom came to him with her sweet talks, which recovered from illness and madness. Waleed proved his right; he was eloquent and disputatious. But she had coquetry and black eyes. She flirted and exposed her kohl. She fascinated al-Qubtiy[538] so he judged for her with other
Page 160 of 215 Ghaemiyeh center of computerized researches www.Ghaemiyeh.com ABU TALIB The faithful of Quraysh than the judgment of <strong>All</strong>ah revealed in the Quran. If those in the palace knew his news, they wouldnt employ him in any job. When he judged for women, he glanced furtively. If a woman complained to him, He coughed and hastened to judge for her. He flashed his [eyes and chewed his tongue, that he saw everything as nothing save her.[539 The narrators of the second tradition: a. The series of the narrators began as usual with this obscure name: ibn Abu Omar! b. After that came Sufyan ath-Thawri, whom we talked about when we discussed the first tradition fabricated against Abu Talib and we found .that he was a liar As for the narrators of the third tradition, we already talked about them before; they .were Muhammad bin Hatim, Yahya bin Saeed and Sufyan The narrators of the fourth tradition: a. Abu Bakr bin Abu Shayba: Ath-Thahabi considered this name as one of the unknown names.[540] b. We couldnt know who Wakee was. If he was Wakee bin aj-Jarrah, then ibn al-Medeeni said about him: Wakee often mistook and if I narrated from him, it would be so odd. He often said: Ash-Shibi told us from Aaisha![541] Ahmed bin Hanbal was asked: If Wakee and Abdur Rahman bin Mehdi disagreed about something, whose saying we would depend upon? He said: Abdur Rahman is more fit especially if Sufyan was there. And this tradition was narrated by Wakee from Sufyan. Ath-Thahabi thought that he might complete the ring of criticism by saying about ibn al-Medeeni in his book at-Tahtheeb: He had a little thing of Shiism. This tone of ath-Thahabi was clear in expressing his abominable sectarianism. If he wanted to exaggerate in criticizing someone, he would ascribe him to Shiism, which was considered by him as worse than unbelief and blasphemy. We wouldnt argue with him about this but we wanted to show that he had contradicted himself. If this narrator was not trusty because of his Shiism then why did they depend upon his tradition? If he was really a Shia, this tradition wouldnt be his because it would contradict his actual belief about Abu Talib. Any how it was not important for us whether 2 3 4
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