Hadhrat Hudhayfah bin Al-Yamaan radhiyAllahu 'anhu narrate that my mother asked me, ‘Since how long haven’t you met Rasoolullah sallAllahu alayhe wasallam?’, I said, ‘Such days have passed since I met him’, she scolded me, I said, ‘Please now forgive me, I will appear at the service of Rasoolullah sallAllahu alayhe wasallam and pray salaat of maghrib with him and ask him to pray for maghfirah (forgiveness) of yours and myself.’
I appeared at the service of Rasoolullah sallAllahu alayhe wasallam prayed salaat of maghrib with him but he sallAllahu alayhe wasallam kept on praying nawafil from maghrib to isha, when he returned I moved along with him, then hearing my voice he said, ‘Is it Hudhayfah?’, I said, ‘Yes’, he said, ‘May Allah forgive you and mother. What do you want?
An angel has just now come to me who hadn’t ever come before this night, he asked the permission from God to greet me and asked permission to give me the glad tiding that Fatimah would be the chief of women of Paradise and Hasan and Husain would be the chiefs of youth of paradise.
Tirmidhi says, this narration is ghareeb (or hasan ghareeb, I don’t know how the word hasan strengthen a ghareeb narration) with this sanad and we are not familiar with this other than this chain.
(Tirmidhi, volume 2, page 242)
Before discussing the chain of narration, I would mention some important points which this narration raises:
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Rasoolullah sallAllahu alayhe wasallam prayed sunnah and nawafil permanently at his house and not in masjid, as is proven by sahih hadith, but in the above narration it says that he prayed nawafil in masjid.
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After maghrib Rasoolullah sallAllahu alayhe wasallam prayed only 2 rak’ah of sunnah, but in the above narration, it says that he kept praying nawafil from maghrib to isha. Strange!
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For this glad tiding (for Fatimah and Hasan, Husain radhiyAllahu ‘anhum) a speciall angel/messenger came, who never came before. Strange again!
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What was the service of Fatimah radhiyAllahu 'anha for Islam due to which she became the chief of women in Paradise. Was this service greater than that of Hadhrat Khadijah radhiyAllahu 'anhu? What about other mominaat?
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Is Hadhrat Fatimah radhiyAllahu 'anha rewarded only because of her relation with Rasoolullah sallAllahu alayhe wasallam?
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Was Hadhrat Fatimah radhiyAllahu 'anha a relative of Allah too (ma’azAllah)?
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Same question with respect to Hasan and Husain radhiyAllahu 'anhum.
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Hasan and Husain radhiyAllahu 'anhu would be the chief of youth of paradise and to youth Prophets and great Sahabah radhiyAllahu 'anhum would also be included, in other words Hasan and Husain are chiefs of Messengers and all Momineen. If Rasoolullah sallAllahu alayhe wasallam and Hadhrat ‘Ali radhiyAllahu 'anhu are aged young in Jannah (as Allah knows the best) then according to this narration Hasan and Husain would be chiefs of them as well, because this narration doesn’t have any exception for anyone.
These are some questions, whose answers must be provided with in order to authenticate this narration.
Chain of Narration
Minhaal bin ‘Amro Al-Kufi
Except Muslim all compilers of Sihah have accepted narrations from him.
Yahya bin Mu’in says, this Minhaal is thiqah, Ahmad Al-‘ijli has also considered him as thiqah, but
Imam Ahmad says, to me Abu Bishr is more trustworthy and reliable than Minhaal.
Shu’bah in the beginning accepted his narrations but one day hearing the sound of music from his house he abandoned his narration.
Hakim says, Yahya bin Sa’id Al-Qataan has criticized him.
Jozjani, in his Kitabud Dhu’afa says, he held the worst religion whose proof is this narration itself (salmany says, he didn’t mean the narration in question, WAllahu A’lam, whatever, according to him he belonged to the worst religion, obviously shi’ism)
Ibn Hazm objecting one of his narrations, has declared him unacceptable.
(Mizan, volume 4, page 192)
Khabar Wahid
This narration has been khabar wahid till 5 generations, that is to say from Nabi Kareem sallAllahu alayhe wasallam no one narrates this except Hadhrat Hudhayfah, from Hudhayfah radhiyAllahu 'anhu none is the narrator except Zar bin Jaysh, from Zar only Minhaal transmits, from Minhaal only Maysarah bin Habib and from Maysarah none narrates this tradition except Isra’il. In the last comment, Imam Tirmidhi has denoted the same thing.
Israil
The matter of Israil is also disputed. He is the son of Abu Ishaq Assabi’i, and considered to be a renowned scholar. His narrations are found in all books of Sihah.
Imam Ahmad bin Hanbal says, he is thiqah, rather he was surprised at his memory but Imam Ahmad also says that Imam Yahya bin Sa’id Al-Qataan objected him and didn’t like him.
Abu Hatim says, he is truthful, out of students of his father he remembers his hadiths the most (but this narration he hasn’t transmitted from his father).
Ya’qub bin Shaybah says, there is found a weakness in his hadiths.
‘Ali Al-Madyani says, he is dha’if.
Ibn Sa’d says, some people have called him dha’if.
Ibn Hazm has regarded him dha’if.
Nisai says there is nothing wrong with him.
Bukhari and Muslim have accepted from him only those narrations which are related to usul of shari’ah, haven’t transmitted narrations of fadhayel.
‘Abdur Rahman bin Mahdi accepted his narration but Yahya bin Sa’id Al-Qataan didn’t accept.
Muhaddithin have declared many narrations of him as ghareeb which he narrates from someone other than his father.
Though he is regarded as thiqah when narrating from his father but still he isn’t equivalent to Shu’bah and Sufyan Suri.
(Mizan, volume 1, page 208)
Another narrator of this narration is Maysarah bin Habib who is just enough for the purpose.
The other narrations of this matter, I would discuss in my next post inshaAllah, right now I invite my Muslim brothers and sisters to ponder on the facts I have mentioned in this connection. Keeping in view that the Book of Allah is silent for Hadhrat Fatimah radhiyAllahu 'anha and Hasan and Husain radhiyAllahu 'anhum. It is really strange that according to this hadiths all great Sahabah radhiyAllahu 'anhum who served Allah and His Messenger were ignored for this rank and Hasan and Husain radhiyAllahu 'anhum got this status of leaders of youth of Paradise, only because they were the grandsons of Rasoolullah sallAllahu alayhe wasallam, but more accurately the sons of Hadhrat ‘Ali radhiyAllahu 'anhu.
There were other grandsons of Rasoolullah sallAllahu alayhe wasallam as well but they were totally ignored. There fault was that they were not the children of Imam ‘Ali or they would also be the leaders of youth of Paradise.
Umm Kulthum radhiyAllahu 'anha was also ignored and deprived from some high status because she married to ‘Umar ibn Khattab radhiyAllahu 'anhu who was the enemy of Kuffar.
For those whom Allah has granted ‘aql I will present a sahih narration from Bukhari.
Read this and think more:
Volume 5, Book 57, Number 89:
Narrated Abu Bakra:
I heard the Prophet talking at the pulpit while Al-Hasan was sitting beside him, and he (i.e. the Prophet ) was once looking at the people and at another time Al-Hasan, and saying, “This son of mine is a Saiyid (i.e. chief) and perhaps Allah will bring about an agreement between two sects of the Muslims through him.”
Rasoolullah sallAllahu alayhe wasallam called him Saiyid because he served Ummah greatly and helped them unite once again. And Rasoolullah sallAllahu alayhe wasallam didn’t call him the Chief of youth of Jannah.