What is wrong with you that you do not stand with the companions … the curse of the pious servant struck me
What is wrong with you that you do not stand with the companions … the curse of the pious servant struck me
ما لك لا تقوم مع أصحاب … أصابتني دعوة العبد الصالح
What is wrong with you that you do not stand with the companions … the curse of the pious servant struck me.
‘Abdul Hussain rafidi supposes that Sayyidina ‘Ali told Sayyidina Anas ibn Malik radiya Llahu ‘anhuma:
ما لك لا تقوم مع أصحاب رسول الله صلى الله عليه و سلم فتشهد بما سمعته يومئذ فقال يا أمير المؤمنين كبرت سني و نسيت فقال علي إن كنت كاذبا فضربك الله ببيضاء لا تواريها العمامة فما قام حتى ابيض وجهه برصا فكان بعد ذلك يقول أصابتني دعوة العبد الصالح
What is wrong with you that you do not stand with the companions of Rasulullah salla Llahu ‘alayhi wa sallam so you could give testimony of what you heard on that day?
He replied, “O Amir al Mu’minin! I have grown old and have forgotten.”
‘Ali said, “If you are lying, then may Allah afflict you with whiteness (white liver) which the ‘amamah (turban) will not conceal.”
He did not stand up, and his face had turned white due to white liver.
He would remark thereafter, “The curse of the pious servant struck me.”
The liar reported it from his Sheikh Iblis in al Muraja’at.[1]
I could not locate it in any of the sources of the Ahlus Sunnah, not even the Shia. I thoroughly searched for it in al Mujam al Fiqhi al Shia al Alkatruni which comprises of thousands of books of the Rawafid. However, I did not find this narration except in his book al Murajaf’at which deserves to be named al Muftarayat (the fabrications).
‘Abdul Hussain says, “The shahid of this narration is a narration Imam Ahmed documented in his Musnad where he says:
فقاموا إلا ثلاثة لم يقوموا فدعا عليهم فأصابتهم دعوته
They stood up except for three. They did not stand up so he cursed them and his curse struck them.[2]
The problem with this narration is Walid ibn ‘Uqbah ibn Nazar al ‘Ansi.
Hafiz labelled him majhul.[3]
[1] Al Muraja’at pg. 195.
[2] Musnad Ahmed vol. 1 pg. 119.
[3] Taqrib al Tahdhib vol. 1 pg. 583; al Lisan vol. 7 pg. 426.