Hadith No. 4

The Ummah is never devoid of Mansoor (an assisted one).

رَوَى عَلِيُّ بْنُ الْجَعْدِ [ت230هـ] فِي «مُسْنَدِهِ»[1]، قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ مُعَاوِيَةَ بْنِ قُرَّةَ، قَالَ: سَمِعْتُ أَبِي -يَعْنِي قُرَّةَ بْنَ إِيَاسٍ الْمُزَنِيَّ- يُحَدِّثُ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ قَالَ:

«لَا يَزَالُ نَاسٌ مِنْ أُمَّتِي مَنْصُورِينَ، لَا يَضُرُّهُمْ مَنْ خَذَلَهُمْ، حَتَّى تَقُومَ السَّاعَةُ».

Translation:

Ali ibn al-Ja‘d [d. 230 AH] has narrated in his Musnad, (in this way that) he has said: Shu‘bah narrated to us from Mu‘awiya ibn Qurrah who said: I heard my father -i.e. Qurrah ibn Iyas al-Muzni- narrate from the Prophet, peace and blessings of God be upon him and his family, who said:

“A group of my Ummah will always be Mansoor[2], one who does not help them will not harm them until the Day of Judgment comes.”

Attestation No. 1

وَرَوَى أَحْمَدُ بْنُ حَنْبَلٍ [ت241هـ] فِي «مُسْنَدِهِ»[3]، قَالَ: حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، عَنْ شُعْبَةَ، حَدَّثَنِي مُعَاوِيَةُ بْنُ قُرَّةَ، عَنْ أَبِيهِ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ؛ وَمُحَمَّدُ بْنُ جَعْفَرٍ، حَدَّثَنَا شُعْبَةُ، عَنْ مُعَاوِيَةَ بْنِ قُرَّةَ، عَنْ أَبِيهِ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ قَالَ: «إِذَا فَسَدَ أَهْلُ الشَّامِ فَلَا خَيْرَ فِيكُمْ، وَلَنْ تَزَالَ طَائِفَةٌ مِنْ أُمَّتِي مَنْصُورِينَ، لَا يَضُرُّهُمْ مَنْ خَذَلَهُمْ، حَتَّى تَقُومَ السَّاعَةُ».

Translation:

Also, Ahmad ibn Hanbal [d. 241 AH] has narrated in his Musnad, he has said: Yahya ibn Sa‘id narrated to us, from Shu‘bah (who said:) Mu‘awiya ibn Qurrah narrated to me, from his father, from the Prophet, peace and blessings of God be upon him and his family, and also, Muhammad ibn Ja‘far (narrated to us, he said:) Shu‘bah narrated to us, from Mu‘awiya ibn Qurrah, from his father, from the Prophet, peace and blessings of God be upon him and his family, who said: “When people of the Levant become corrupt, there will be no good in you, and a number of my Ummah will always be Mansoor, one who does not help them will not harm them until the Day of Judgment comes.”

Consideration

قَالَ الْمَنْصُورُ حَفِظَهُ اللَّهُ تَعَالَى: قَوْلُهُ: «إِذَا فَسَدَ أَهْلُ الشَّامِ فَلَا خَيْرَ فِيكُمْ» زِيَادَةٌ لَمْ يَذْكُرْهَا ابْنُ الْجَعْدِ، وَكَذَلِكَ سَعِيدُ بْنُ مَنْصُورٍ[4] وَابْنُ مَاجَهْ[5]، وَهِيَ زِيَادَةٌ غَيْرُ صَحِيحَةٍ؛ فَقَدْ فَسَدَ أَهْلُ الشَّامِ فِي زَمَنِ مُعَاوِيَةَ، وَكَانَ الْخَيْرُ كُلُّهُ فِي الْمَدِينَةِ وَالْكُوفَةِ لِوُجُودِ عَلِيٍّ وَشِيعَتِهِ فِيهِمَا، بَلْ هِيَ مُنَاقِضَةٌ لِلْحَدِيثِ؛ لِأَنَّ بَقَاءَ الطَّائِفَةِ الْمَنْصُورَةِ فِي الْأُمَّةِ حَتَّى تَقُومَ السَّاعَةُ هُوَ بَقَاءُ الْخَيْرِ فِيهِمْ وَلَوْ فَسَدَ أَهْلُ الْأَرْضِ جَمِيعًا، وَاللَّهُ يَعْلَمُ مَنْ زَادَهَا فِي الْحَدِيثِ، فَقَدْ قَالَ الْبَزَّارُ: «هَذَا الْحَدِيثُ بِهَذَا اللَّفْظِ لَا نَعْلَمُ رَوَاهُ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ إِلَّا قُرَّةُ بْنُ إِيَاسَ»[6]، وَهُوَ رَجُلٌ عَدَّهُ الْجُمْهُورُ مِنَ الصَّحَابَةِ، لِقَوْلِهِ «أَنَّهُ أَتَى النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ، فَمَسَحَ رَأْسَهُ، وَاسْتَغْفَرَ لَهُ»[7]، وَقَوْلِهِ: «أَتَيْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ فِي رَهْطٍ مِنْ مُزَيْنَةَ فَبَايَعْنَاهُ، ثُمَّ أَدْخَلْتُ يَدِي فِي جَيْبِ قَمِيصِهِ، فَمَسَسْتُ الْخَاتَمَ»[8]، وَلَكِنْ قَالَ شُعْبَةُ: «قُلْتُ لِمُعَاوِيَةَ بْنِ قُرَّةَ: أَكَانَ أَبُوكَ صَحِبَ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ؟ قَالَ: لَا، وَلَكِنَّهُ كَانَ عَلَى عَهْدِهِ قَدْ حَلَبَ وَصَرَّ»[9]، أَرَادَ أَنَّهُ كَانَ غُلَامًا صَغِيرًا يَخْدِمُ أَهْلَهُ، فَلَعَلَّهُ غَلَطَ فِي الْحَدِيثِ لِصِغَرِ سِنِّهِ، وَقَالَ مُعَاوِيَةُ بْنُ قُرَّةَ: «كَانَ أَبِي يُحَدِّثُنَا يَقُولُ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ، وَلَا أَدْرِي أَكَانَ سَمِعَهُ مِنْهُ أَوْ حُدِّثَ عَنْهُ»، وَهَذَا يُضَعِّفُ حَدِيثَهُ، وَمِنْ أَجْلِ ذَلِكَ جَعَلَ ابْنُ أَبِي حَاتَمٍ حَدِيثَهُ فِي الْمَرَاسِيلَ[10]، وَأَمَّا أَنَا فَأُخْرِجُ مِنْ حَدِيثِهِ مَا لَمْ يَتَفَرَّدْ بِهِ، مُرَاعَاةً لِلرِّوَايَتَيْنِ.

Translation:

Mansoor, may God protect him, said: This statement that “When people of the Levant become corrupt, there will be no good in you” is an increase that ibn al-Ja‘d has not mentioned, neither have Sa‘id ibn Mansoor and ibn Majah, and that is an incorrect increase; because people of the Levant became corrupt in the time of Mu‘awiya while all good was in Medina and Kufa because of the presence of Ali and his followers in those two, but rather it contradicts the Hadith; because the survival of the Mansoor group in the Ummah until the Day of Judgment means the survival of good in them, even if all people of the earth become corrupt, and God knows who added that to the Hadith; because al-Bazzar has said: “We do not know anyone who has narrated this Hadith with this phrase from the Prophet, peace and blessings of God be upon him and his family, except for Qurrah ibn Iyas,” and he is a man whom most (of the people of knowledge) consider him to be one of the Sahabah; because of his speech that he has said, “He has come to the Prophet, peace and blessings of God be upon him and his family, then His Excellency has caressed his head and asked for forgiveness for him,” and his speech that he has said: “I came to the Prophet, peace and blessings of God be upon him and his family, with a group from the Muzainah (tribe), so we pledged allegiance to him, and then I put my hand in his collar and touched the seal (of Prophethood)”, but Sha‘bah has said: “I said to Mu‘awiya ibn Qurrah: Did your father accompany the Prophet, peace and blessings of God be upon him and his family? He said: No, but he used to milk and keep (it) in his time,” in the sense that he was a small boy who served the people in his house, so Perhaps he has made a mistake in the Hadith because of his young age. Moreover, Mu‘awiya ibn Qurrah has said: “My father used to narrate to us and say: ‘The Messenger of God, peace and blessings of God be upon him and his family, said,’ but I do not know whether he himself had heard it from him or it had been narrated to him,” and this weakens his Hadith, and therefore, ibn Abi Hatam has mentioned his Hadith in al-Marasil (i.e. Mursal Hadiths), but I mention something from his Hadith that he is not alone in its narration (as a connected and authentic Hadith) so that both narrations are observed[11].