The author is Abu Nuaim Ahmed ibn ‘Abdullah ibn Ahmed ibn Ishaq al Asfahani (d. 430 A.H).
حدثنى محمد بن احمد بن حمدان ثنا حسن بن سفيان حدثنى نصر بن عبدالرحمان الوشاء ثنا زيد بن حسن الانماطى عن معروف بن خربوذ المكى عن ابى الطفيل عامر بن واثلة عن حذيفة بن اسيد الغفارى قال قال رسول الله صلى الله عليه و سلم ايها الناس انى فرطكم على الحوض و انى سائلكم حين تردون على عن الثقلين فانظرو كيف تخلفونى فيهما الثقل الاكبر كتاب الله سبب طرفه بيدالله وطرفه بايديكم فاستمسكوا به ولا تضلوا ولا تبدلوا وعترتى اهل بيتى فانه قد نبانى اللطيف الخبير اخبرنى انهما لن يفترقا حتى يردا عللى الحوض
Muhammad ibn Ahmed ibn Hamdan — Hassan ibn Sufyan — Nasr ibn ‘Abdul Rahman al Washa’ — Zaid ibn Hassan al Anmati — Ma’ruf ibn Kharrabudh Makki — Abu al Tufayl ‘Amir ibn Wathilah — from Hudhayfah ibn Usayd al Ghifari that Rasulullah salla Llahu ‘alayhi wa sallam said:
O people! Indeed I will be waiting to receive you at the pond, and I will ask you when you meet me regarding al Thaqalayn, so beware of how you succeed me regarding them. The greater of the two is the Book of Allah. One end is in your hands and the other end is with Allah. Hold firmly onto it and do not deviate or change. And (the other is) my ‘itrah, who are Ahlul Bayt. The One who knows the finest details and is aware of everything has informed me that they will not separate until they meet me at the pond.
We learn the position of this isnad by studying three personalities appearing therein, Muhammad ibn Ahmed ibn Hamdan, Zaid ibn Hassan al Anmati and Ma’ruf. The details regarding al Anmati and Ma’ruf have already passed under the isnad of Hakim al Tirmidhi in Nawadir al Usul. There is no need to keep repeating it. Along with being extremist Shia, they were even considered da’if by the Muhaddithin.
Muhammad ibn Ahmed ibn Hamdan Abu Amr al Muhaddith al Nishapuri has been described in the following manner:
قال ابن طاهر يتشيع
In other words despite commendation being mentioned for him, he was a Shia and it is an accepted principle that the narrations of our ‘friends’ which support their beliefs cannot be accepted. Therefore it is pointless to present these types of narrations to the Ahlus Sunnah (which are in fact your own Shia narrations), expecting them to ignore the principle and merely accept the narration.
Note:- ‘Abaqat al Anwar (vol. 1 pg. 206) contains a few more narrations quoted from the book Manqabat al Mutahhirin by Ahmed ibn ‘Abdullah ibn Ahmed ibn al Asfahani. However, none of them have asanid. Hence there is no need for us to give answers regarding them. Only those narrations which have sahih asanid are worthy of acceptance. The above narrations were searched for and presented directly from Hilyat al Auliya’ of Abu Nuaim al Isfahani. They were then criticised in accordance to the principles.
 Hilyat al Auliya’ by Abu Nuaim al Asfahani (Mention of Hudhayfah radiya Llahu ‘anhu) vol. 1 pg. 355
 Mizan al I’tidal vol. 3 pg. 16 and Lisan al Mizan vol. 5 pg. 38.Back to top