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Page 163 of 215 Ghaemiyeh center of computerized researches www.Ghaemiyeh.com ABU TALIB The faithful of Quraysh There was no one with this name in Mizanul I'tidal save al-Musaddad bin Ali, who was not so careful about traditions[558] but we didnt know if he was the same one or another. b. The rest of the series; Yahya, Sufyan and Abdul Melik. We talked about each of them and .knew their situations The narrators of the eighth tradition: a. Abdullah bin Yousuf: if he was Abdullah bin Yousuf at-Taneesiy as the author of Sheikhul Abtah mentioned, then he was considered by ibn Adiy as one of the weak narrators[559] but if he was Abdullah bin Sulayman bin Yousuf, who narrated traditions from al-Layth, then he was not reliable[560] and was suspected.[561] He narrated a tradition about the virtues but it was denied by at- Thahabi[562] and it would be denied by every prudent one. b. Thus the series of the narrators reached al-Layth and then to the last one of the series we mentioned in the .fifth tradition The narrators of the ninth tradition: a. Ibraheem bin Hamza: we didnt find anything leading to know him. b. Ibn Abu Hazim, whose name was Abdul Azeez: ibn Sayyid an-Nass considered him as not so firm in his traditions as it was mentioned by al-Aqeeli in his book about the weak narrators. It was said that he used to narrate from his father but the books he had were not of his father. It was said that the books of Sulayman bin Bilal became with him and that Sulayman didnt know that he distorted them. Al-Fallass said: I havent found ibn Mehdi narrating even a single tradition from ibn Abu Hazim. Ahmed bin Hanbal said: It was not known that he cared for traditions. It was said that he was weak except in his fathers traditions. Ibn al-Madeeni said: Hatim bin Ismaeel often criticized him about some traditions, which he narrated from his father. Hatim said to me: I forbade him from that but he paid no attention.[563] c. Ad- Darawardi, whose name was Abdul Azeez bin Muhammad:[564] Imam Ahmed said about him: If he narrated out of his memory, he would imagine. He was nothing. When he narrated traditions, he told of false things. Abu Hatim said: No one depended upon him. Abu Zara said: He was a bad memorizer.[565] d. Yazeed: we didnt know who he was. If he was Yazeed bin Kayssan, we knew him previously. He was not reliable 8 9
Page 164 of 215 Ghaemiyeh center of computerized researches www.Ghaemiyeh.com ABU TALIB The faithful of Quraysh .and no one depended upon him A Look at the Tradition explaination This round we did about the narrators of the tradition didnt leave for us a bit of trust in them so that we might accept any tradition narrated by any of them. We found in every series a group of liars, weak narrators, malicious men, unknown persons and those, whom we couldnt find anything about. If we found something unacceptable in one of the narrators of the tradition, we wouldnt trust in the tradition at all, so how about it when all the members of the series were suspected and doubted especially when the tradition was about the faithfulness of the man, who supported and defended Islam? There were other sides that made us not trust in this tradition and brush it aside even if its narrators were trusty so how would it be where the narrators were liars or unknown persons and the tradition was false? <strong>Here</strong> we discuss the other sides that confirmed the :invalidity of the tradition There was a contradiction in the text of the tradition that made the meaning different from one narration to another. In some narrations we found that the pretended answer of the Prophet (s) was: Yes, he is in a shallowness of Fire and without me (without my intercession) he will be in the lowest bottom of Hell. This showed that the intercession of the Prophet (s) was immediate and that it actually occurred. This appeared clearer in the second way of the tradition: Yes, I found him in the deepest bottom of fire and I took him out to shallowness. We didnt know why the Prophet (s) hadnt completed his favor upon his uncle whereas he had the power to take him out of the lowest bottom of Hell to a shallow place! Why did the Prophet (s) leave his favor uncompleted? Al- Mutanabbi, the poet, said: I havent seen among the defects of people something worse than a shortage in a favor of those who are able to complete it. The Prophet (s) was the perfect ideal example of mankind and he was chosen by <strong>All</strong>ah to perfect the morals and nobilities and it was him, who had been educated by his God so perfectly! Would he then leave his favors uncompleted? Some ways of the tradition said: my intercession may benefit him in the Day of Resurrection. This wording just showed a kind of praying. The 1
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