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Thul-Hijjah 1329 1) Have I not ascertained its reliability by Sunnis,
I would not have mentioned it to you. Yet Ibn Jarir and Imam Abu Ja`fer al-Iskafi have
taken its authenticity for granted.[1] Several
other critics have also considered it authentic. It is sufficient proof for its
authenticity the fact that it is reported by the reliable authorities upon whose accuracy
the authors of sahih books rely unhesitatingly. Refer to page 111, Vol. 1, of
Ahmed's Musnad, where you will read this hadith as narrated by Aswad ibn `Amir[2] from Sharik,[3] al-A`mash,[4] Minhal,[5] `Abbad ibn `Abdullah al-Asadi,[6] from `Ali (as) chronologically. Each one of these men in the
chain of narrators is an authority in his own right, and they all are reliable
traditionists according to the testimony of the authors of the sahih books without
any dispute. Al-Qaysarani has mentioned them in his book Al-Jami` Bayna Rijal
al-Sahihain. There is no doubt that this hadith is authentic, and the narrators report
it from various ways each one of which supports the other. 2) The reason why both shaykhs [Bukhari and Muslim],
and their likes, have not quoted this hadith is due to the fact that it did not agree with
their own personal views regarding the issue of succession. This is why they have rejected
a great deal of authentic texts for fear the Shi`as may use them as pretexts; therefore,
they hid the truth knowingly. There are many Sunni shaykhs, may Allah forgive them, who
have likewise hidden such texts, and they have in their method of hiding a well known
history written down by al-Hafiz ibn Hajar in his Fath Al-Barari. Al-Bukhari has
assigned a special chapter for this theme at the conclusion of his chapter on
"Al-`Ilm," in Vol. 1, page 25, of his Sahih, subtitled "A Chapter on
Those Who Recognized the Knowledge of some People Rather than that of Others." 3) Whoever knows the way al-Bukhari thought, his own
attitudes towards the Commander of the Faithful (as), and towards all Ahl al-Bayt (as),
will come to know that Bukhari's pen falls short of narrating texts regarding them, and
his ink dries up before recounting their attributes. He will not be surprised to see him
rejecting this particular hadith as well as others similar to it; therefore, we seek
refuge with Allah, the Almighty, the Sublime, and peace be with you. Sincerely, Sh ----------------------------------- [1] Refer
to hadith 6045 of the hadith included in Kanz al-`Ummal, page 396, Vol. 6, where
you will find reference made to Ibn Jarir's verification of this hadith. If you refer to Muntakhab
al-Kanz, the beginning of the footnote on page 44, Vol. 5, of Ahmed's Musnad,
you will find reference to Ibn Jarir's verification of this hadith. As regarding Abu
Ja`fer al-Iskafi, he has emphatically judged its accuracy in his book Naqd
al-`Uthmaniyya; so, refer to the text of page 263, Vol. 3 of Sharh Nahjul Balaghah by
al-Hadid, Egyptian edition. [2] Both
al-Bukhari and Muslim have relied on him in their sahihs. They have both learned
hadith from Shu`bah, and Bukhari has learned it from `Abdul-`Aziz ibn Abu Salamah, while
Muslim has learned hadith from Zuhayr ibn Mu`awiyah and Hammad ibn Salamah. His hadith is
narrated in Bukhari by Muhammad ibn Hatim ibn Bazi`. In Muslim's Sahih he is quoted
by Harun ibn `Abdullah the critic, and by Abu Shaybah and Zuhayr. [3] Muslim
has relied on his authority in his Sahih, as we explained when we discussed him in
Letter No. 16. [4] Both
Bukhari and Muslim rely on his authority in their respective sahihs, as we have
stated while discussing him in Letter No. 16. [5]
Al-Bukhari has relied on him, as we explained when we mentioned him in Letter No. 16. [6] His full name is `Abbad ibn `Abdullah ibn al-Zubayr ibn al-Awwam al-Qarashi al-Asadi. Al-Bukhari and Muslim rely on his authority in their respective sahihs. He has heard hadith from Asma' and `Ayesha daughters of Abu Bakr. He is quoted in both sahihs by Ibn Abu Malka, Muhammad ibn Ja`fer ibn al-Zubayr, and Hisham ibn `Umer.
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