Ibne Abil-Hadeed, a Shafa'ee Mútazalite scholar narrates from his teacher Abu Jafar Askari as such: 'Muawiya appointed a huge group of companions and disciples of the companions for the purpose of forging false and evil traditions about Ali (A.S.) which would become a source of defeat and taunt for Hazrat and which would keep the people uninformed of his innocence. For this act, he set huge amounts of awards in order to encourage the forger's inclination and make the mammonists desirous. Such people too forged whatever they wanted and desired. Amongst them we may mention such names as Abu Huraira, Amr-Aas and Mughaira-ibn- Shu'aba from the companions (of the Holy Prophet) and Urwah-ibn-Zubair from the disciples of the companions.
Muhammad-ibn-Shahab Zuhri narrates that Urwah-ibn-Zubair related to him a tradition from Ayesha where she says:
[Arabic text]
«I was in the presence of the Holy Prophet when Abbass and Ali could be seen approaching us from a far distance. The Holy Prophet said: 'O Ayesha, these two will die in a state when they will have not followed my nation or my religion.»
Abdul Razzaq narrates from Mu'ammar that there were two traditions with Zuhri which were narrated from Ayesha through Urwah. These two traditions were about Ali (A.S.).
Once I inquired from Zuhri about those two people (Urwah and Ayesha). He replied: What have you to do with those two people and their traditions?! Almighty Allah Knows them better. In connection with Bani- Hashim they are, in my opinion the accused ones (of hatred, vengeance and lies).
The second tradition which has been narrated from Ayesha through Urwah is as follows:
[Arabic text]
She says: I was in the presence of the Prophet when Abbass and Ali came. The Holy Prophet said: 'O Ayesha, if you wish to see two men of the Fire then look at these two ones who are approaching towards us! I raised my head and all of a sudden saw Abbass and Ali! 158
We do not know who has forged this tradition, whether it was Urwah-ibn- Zubair or others? Anyhow, it was on the lines of Muawiya's sinister policies that such a tradition was forged and propagated.
Amongst the traditions which Amro Aas has forged is a tradition which Bukhari and Muslim have unfortunately narrated from him in their respective books. He says: 'I heard the Messenger of Allah (S.A.W.A.) saying: The progeny of Abi Talib are not amongst my friends. Rather my friends are Allah, the virtuous believers and the good-doers.
In this connection, we shall refer to Sahih Bukhari and Muslim and will see that this tradition has been narrated in these two books in the following manner:
[Arabic text] 159
Amro Aas says:- 'I heard the Holy Prophet saying in a loud voice: «The progeny of Abi so and so (Abi-Talib)are not my friends. My friends are only Allah and virtuous believers.'»
In another tradition, Bukhari has an annexation to this tradition where as per the narration of Amro Aas and following this talk the Holy Prophet said: «But they are having relationship with me and I observe bonds of relationship [Arabic text] with them.160»
Now let us see what type of people the progeny of Abi Talib are. In Arabic [Arabic text] refers to a person's kinsmen and lineage. 161
Therefore, the sons of a person are the first ones who are applicable to the word of [Arabic text]. The sons of Abi-Talib comprises Talib, Aqeel, Jafar and Ali (A.S.) and a daughter by the name of Faakteh Umm.162 Ha'ani.
But, in reality all these personalities have been entangled in this forged tradition because of Hazrat Ali (A.S.). Otherwise the Umayyids had nothing to do with Talib, Aqeel and Jafar. Even their saying that Abu Talib had been an unbeliever; who had not
brought faith even during the last moments of his life was only for the sake of proving some sort of a shortcoming in Ali (A.S.) and nothing else. Uthman would tell Ali (A.S.) as such: «'What should I do. The Quraish do not love you. You have killed more than thirty of their men in the battle of «Badr» and that too such people whose face were shining like sheets made of gold!»
Undoubtedly, Amir-ul-Mumineen (A.S.) was entangled in the strong cord of enmity and hatred of the Quraishites i.e. the most powerful front in the Arabian peninsula. In the battle of «Badr» he had killed the most prominent of the ignorant Quraishites. In addition, even if the ruling Quraishites did not claim blood from Ali (A.S.) yet they could not see him sitting on the throne of power and had even emphasised that they disliked seeing Prophethood and Caliphate coming together in one place and one family. 163
Imam too on numerous occasions has expressed before his Lord his grievance against them. 164
Now let us see what this tradition intended to achieve and what the aim of its forgery was. Didn't we see how Muawiya used to give commands for producing contradictory statements for every type of virtue that had been mentioned for Abu-Turab Amir-ul-Mumineen? (A.S.) This tradition has one general saying as a result of which all the virtues which has been narrated about Amir-ul-Mumineen (A.S.) from the Holy Prophet will be rendered valueless and will appear to have been said for the sake of observing the bonds of relationship and pleasing his cousin Ali and has had no basis and origin. Is it not that the Prophet in a famous and very reliable tradition said:
[Arabic text] 165
With the existence of the afore-said tradition under discussion will the lofty purport of this tradition ever remain intact. If anyone becomes well- acquainted with the books of traditions belonging to the Caliphate school, one will realize how the entire commands of Muawiya was put into effect.
Right from the time of Muawiya up to the time of Omar-ibn-Abdul Aziz, the Muslims were brought up under the training of the Umayyids in hatred, animosity and despise with Imam Amir-ul-Mumineen (A.S.). Numerous forged traditions aimed in the dishonour of Hazrat was in the hands of the people and particularly those who were far away from the true Islamic centers like Mecca and Medina bore the brunt of these fabrications. You must have repeatedly heard that in the Friday-prayer sermons over all the Islamic pulpits and in all the Muslim mosques, they would curse Imam Amir-ul-Mumineen (A.S.) thinking this to be a part of the obligatory acts. This was the official policy of the Umayyid government so much so that it is said that once a preacher forgot to curse Ali (AS.) in one of the Friday- prayer sermons. On his way towards his house, he suddenly remembered that he had not cursed Ali (A.S.). He stood there and cursed Hazrat for a thousand times as an atonement for forgetfulness. This spot gained sanctity and blessing and a mosque named as [Arabic text] (mosque of curse)was put up in that very place. Such was the situation of the Islamic world during the Umayyid dynasty and it was under these circumstances that such traditions had emerged and propagated. Of course later on, due to relentless endeavours of Ahl-e-bayt and their companions and the scholars coming after the occultation period, the truth was heaved out from beneath the ruins of the Umayyid era. But it was unfortunate that once again an unrelenting assault of Western culture and persistent endeavours of Jewish, Christian and Communist Islamicists sunk the truth under the debris of ignorance and inside the gloom of dubiousness!
After Omar-ibn-Abdul Aziz, especially with the coming of the Abbassides into power, that too in the name of Al-e-Muhammad166; and the endeavours of the Imams and their self-sacrificing companions, it was no longer possible to speak against Amir-ul-Mumineen (A.S.) just as it was possible during the Umayyid era. Thus, in all the existing manuscripts of this tradition taken right from 'Sahih Bukhari' and 'Muslim' till 'Musnad Ahmad' and 'Abi Awani' the tradition has come down in this manner:
[Arabic text]
The progeny of Abi so and so are not my friends., However, in the commentary of Sahih Bukhari which has been written by one of the prominent traditionist of the Caliphate school, it has come down that the progeny of Abi so and so refers to Abu Talib.167 Nevertheless he makes amends and explains that in reference to the progeny of Abu Talib, the Holy Prophet (only) meant the unbelievers and polytheists amongst them!
We ask: Who are these unbelievers and polytheists? Is it Ali who is the first believer and the first one to confirm the Prophethood of the Holy Prophet? Is it Jafar who is counted to be amongst the great martyrs of Islam and is honoured with the title of «Zul-Janahain » (owner of a pair of wings)? Is it Aqeel, Talib, Hassan, Hussein, Abdullah-ibn-Jafar, Muslim, Muhammad- ibn-Hanafia and their likes? Is history aware of any polytheist or atheist from the progeny of Abu Talib? Was it not that majority of them were fore runners in sacrificing themselves in the path of Islam? And the minority amongst them who were so were at least Muslims in the true sense.
This was the tradition which has been narrated from Amro-Aas and has unfortunately found its way in the books of 'Sihah' and 'Musnad' of the Caliphate school.
Now let us look into the tradition which has been left behind by Abu Huraira. A'mash narrates and says: 'At the time when Abu-Huraira arrived in Iraq along with Muawiya in the year of congregation 168, he entered the mosque of Kufa. When he saw the large number of people having come to receive him, he sat down on his two knees and after blandishing for several times his bald head, he said: 'O the people of Iraq! Do you imagine that I will lie about Allah and His Messenger and then burn myself in the Fire of Hell. I swear by Allah that I heard His Messenger saying: for every Prophet there is a sanctuary and my sanctuary is in Medina between Mount «Eer» and Mount «Thur». May the curse of Allah, His Angels and all the people be upon the one who creates any dishonour in my sanctuary and raises a disturbance in it.
Iraq had been the center of the Shiites of Amir-ul-Mumineen and the people of Kufa were trained by him and were his followers. Abu-Huraira speaks among such people. Perhaps his own self is aware that they are such people who doubt his saying and maybe it is for this reason that he says:
«Do you imagine that I speak the falsehood and so entangle myself in the Fire of Hell?»
Therefore, he swears that he has himself heard the Messenger of Allah. Later, he adds: «I take Allah as witness that Ali has created disturbance and sedition in this land!».
When news of this tradition reached Muawiya, he honoured Abu Huraira for this great service. As well as sending him money, he appointed him as the ruler of Medina. 169
In this tradition Abu-Huraira says that the Holy Prophet has said: 'Medina is my sanctuary and its limits extend from Mount «Eer» to Mount «Thur». But what we can derive from history, biography and geographical books of the Arabs is this that Mount 'Thur' is basically not in Medina or its surroundings. A mountain by this name exists on the outskirts of the city of Mecca and it is the same mountain where the Holy Prophet concealed himself at the time of 'Hijrat' (migration). 170
Numerous men of geography have some sayings in this regard which divulges the falsity of the tradition.
Yaqoobi in the book «Al-Baladan» says: «Mecca is situated between great mountains .... the mountains which surround the city of Mecca are Abu Qabees .... Qayeqa'an, Fazeh, Muhsab, Thur next to Safa, Hera, Bashir....' 171 Moreover he says: «Medina possesses two mountains which are named «Uhud» and Eer'. 172
Muqaddesi who is one of the best Islamic scholar in geography writes in his book «Ahsan at-Taqasim» as such:
«The cave of 'Thur' is placed one league away from Mecca and Mount Hera is situated on the side of Mina." '173
Yaqoot Hamavi, the writer of the biggest geographical encyclopedia of Islam says:
«'Thur' is the name of a mountain in Mecca and in it is a cave where the Holy Prophet had hid himself.'174»
Muhammad-ibn-Abdul Man'am Hamiri in his geographical culture emphasises as such:
«'Thur' which is called as 'Thur Athal' is one of the mountains of Mecca lying on the southern side of the city and is two miles away from Mecca.175»
Anyone from the famous Arab philologists who has spoken about the word «Thur», has emphasised that it is the name of a mountain on the outskirts of Mecca like:
Ibn-Athir (died in the year 606) in his book «An-Nihaya-fi-Gharib-ul-Hadith-wal-Athar».
Faiyumi (died in the year 770) in his book «Al-Mesbah-ul-Munir» under the topic of «Thur».
Allama Ibne-Manzoor, a great Arab philologist (died in the year 711) in his great book «Lisan -ul-Arab al-Muheet» under the topic of «Thur».
Firuzabadi (died in the year 817) in his book «Al-Qamoos-ul-Muheet» under the topic of «Thur».
Zubaidi (died in the year 1205) in his magnificient book «Taj al-Arous» with commentary on «Al-Qamoos-ul-Muheet».
This probe reveals that Abu-Huraira, the narrator of the tradition suffered from a weak memory and senility and has mentioned the mountain of 'Thur' (near Mecca) to be in Medina.
Several scholars from the Caliphate school have spoken in regard to this tradition and have strived to justify this mistake some way or the other.
They say: 'Maybe the Holy Prophet has named one mountain from the mountains of Medina as «Thur».'
They say: Perhaps the Holy Prophet only meant to determine the limits of the sanctuary in Medina and has likened this limit to the distance between the two mountains which lies in Mecca.
They say: Due to error and mistake, the transmitter has mentioned 'Mount Thur' instead of mentioning Mount Uhud.
The fourth has evaded the name of 'Thur' in the tradition or has mentioned it in vague terms (so and so) so that it could avoid being entangled in such problems.
These endeavours such as the above and in some other manners continued until an ultimate solution was found i.e. the discovery of a mountain by the name of «Thur» in Medina by Abdul-Salam-ibn-Muhammad, a Hanbalite traditionist who died in the year 669. For the first time, a mountain by this name was created! For centuries, all the scholars who have spoken something or the other in this regard have said: «Such a mountain does not exist on the outskirts of Medina.» They have also said: «The inhabitants of Iraq have narrated this tradition while they were unaware of the geographical conditions of Medina.» Now all of a sudden a man amongst the scholars of Iraq (Basra) comes along and says: Next to 'Mount Uhud' is a small mountain by the name of «Thur» and adds that the entire people of Medina are aware of it.
The matter does not end here and in the next century a second witness comes into the picture. His name is Abdullah Mutri (died in the year 765) and he narrates from his father Muhammad Mutri about the existence of such a mountain (in Medina). He further adds: The people of Medina, generation after generation were familiar with a mountain by the name of 'Thur' which is next to Mount Uhud and this mountain is small in size and redish in colour.
In our era, the contemporary scholars have strived in some other manner to eliminate untrue sayings: A great master by the name of Abdul-Qudoos and the author of «Athar-ul-Medina» on page 139 of the said book has drawn the picture of this mountain. Doctor Muhammad Hussein Haikal, the author of the famous book «Hayat-e-Muhammad» in his other book by the name of «Manzil al-Vahy» on page 512 has brought the same geographical topography and on page 440 mentions that he has utilized the matter from the topography of Abdul-Qudoos i.e. «Athar-ul-Medina».176 However, Doctor Haikal in his previously - mentioned book i.e. «Hayat-e- Muhammad», like all the historians and geographers mentions that the cave and mountain of 'Thur' is situated on the outskirts of Mecca and has reckoned this to be the place of concealment of the Holy Prophet during 'Hijrat' (migration). 177