The so called hadith of the 10 promised paradise

“Then do they not reflect upon the Qur’an? If it had been from other than Allah, they would have found within it much contradiction.” (Qur’an 4:82)

Say: “I am no bringer of new-fangled doctrine among the messengers, nor do I know what will be done with me or with you. I follow but that which is revealed to me by inspiration; I am but a Warner open and clear.” (Qur’an 46:9)

We would expect that any divine source that would want to regulate and legislate the lives of human beings would be in harmony with itself.  It would be consistent with all of its parts.

This is not the case with the so-called ‘hadith’ of the 10 companions that were promised paradise.

I will be dividing this into two parts insh’Allah.

a) The first part will deal with the contradiction itself.

b) The second part will deal more with the ‘matn’ or the text and show some of the theological as well as political ramifications of the hadith.

It will be hoped that part two will also be an eye-opener for the readers so they can see motives for the reasons that some of the hadith in the current corpus were corrupted or forged.

The 10 Companions Promised Paradise?!  

Here are the various ‘matn’ or text of the hadith and you can see the obvious conflict.

It should be noted that this ‘famous’ hadith is not to be found in Bukhari or Muslim, both of which have been regarded by the Sunni faction as the most authentic compilations of hadith.

Narrated Sa’id ibn Zayd:

AbdurRahman ibn al-Akhnas said that when he was in the mosque, a man mentioned Ali . So Sa’id ibn Zayd got up and said:

I bear witness to the Apostle of Allah (peace be upon him) that I heard him say: Ten persons will go to Paradise: The Prophet (saw) will go to Paradise (1), Abu Bakr will go to Paradise (2), Umar will go to Paradise (3), Uthman will go to Paradise (4), Ali will go to Paradise (5), Talha will go to Paradise (6): az-Zubayr ibn al-‘Awwam will go to paradise (7), Sa’d ibn Malik will go to Paradise (8), and AbdurRahman ibn ‘Awf (9) will go to Paradise. If I wish, I can mention the tenth. The People asked: Who is he: So he kept silent. The again asked: Who is he: He replied: He is Sa’id ibn Zayd (10).

(Collected by Abu Dawud, Sunan Abu Dawud 40:4632)

Abdul Rahman bin `Awf said: The Prophet (s) said: Abu Bakr in Paradise (1), Umar in Paradise (2), ‘Uthman in Paradise (3), Ali in Paradise (4), Talha in Paradise (5), al- Zubair bin al-‘Awwam (6) in Paradise, AbdulRahman bin `Awf in Paradise (7), Saad bin Abi Waqqass (8) in Paradise, Sa’id bin Zayd (9), and Abu ‘Ubaida bin al- Jarrah (10) in Paradise.”

( Collected by Tirmidhi, Hadith 3747 )

Sa’id bin Zayd, that the Prophet (s) said in a number of people, ten are in Paradise: Abu Bakr (1) in Paradise, Omar (2) in Paradise, ‘Uthman (3) , Ali (4), al-Zubair (5), Talha (6), Abdul Rahman (7), Abu ‘Ubaida (8), and Saad bin Abi Waqqass (9). He counted these nine and was quite about the tenth. They said: By Allah, Abu-al Aawar (i.e. Sa’id), who is the tenth? He said: You swore by Allah – Abu-al Aawar  (10)is in Paradise.” al-Tirmithi commented that Abu-al Aawar is Sa’id bin Zayd bin Amr bin Nawfal (10).
(Collected by al-Tirmidhi, under 3748)
(Collected by al-Tirmidhi, Volume 5, Page 605, Hadith 3748)
(Abu Dawud, #4649 and #465 )

The ten people who are claimed to been promised paradise by the Blessed Messenger are:

1. Prophet Muhammed (SAW)
2. Abu Bakr
3. Umar
4. Uthman
5. Ali ibn Abu Talib
6. Talha
7. Zubair bin al-Awwam
8. Saad bin Abi Waqas
9. Sa’id bin Zayd   (Sa’id bin Zayd bin Amr bin Nawfal Also known as Abul-al Aawar)
10. Abdul Rahman ibn Awf
11. Saad bin Malik
12. Abu `Ubaida bin al-Jarrah

We can see that the list is a total of 12 people.  Now let’s discuss how the hadith scholars try to reconcile all the ‘matn’ or text.

First, it is said that Saad bin Abi Waqas is the same individual as Saad bin Malik.    So let us say that we grant this.

Our list would then be

1. Prophet Muhammed (SAW)
2. Abu Bakr
3. Umar
4. Uthman
5. Ali ibn Abu Talib
6. Talha
7. Zubair bin al-Awwam
8. Saad bin Abi Waqas (Saad bin Malik)
9. Sa’id bin Zayd   
10. Abdul Rahman ibn Awf
11. Abu `Ubaida bin al-Jarra

Now let us see how the hadith scholars work their magic!  Obviously listing the Blessed Messenger (saw) among those who were promised paradise would raise an eyebrow.  How can all these companions be promised paradise and then not have the Blessed Messenger (saw) included?  Unthinkable!

So the scholars will then turnaround and tell us, you see we do have a list of 10 companions going to paradise because now the list looks like this:

• Abu Bakr
• Umar
• Uthman
• Ali ibn Abu Talib
• Talha
• Zubair bin al-Awwam
• Saad bin Abi Waqas (Saad bin Malik)
• Sa’id bin Zayd   
• Abdul Rahman ibn Awf
• Abu `Ubaida bin al-Jarra

Voila! Magic is created!

In reality, we don’t have a single narration that mentions 10 companions ‘promised paradise’.   The disparate narrations that are then brought together and all other narrations are made to conform to this one narration. That being the one being (Tirmidhi, Hadith 3747) mentioned above.

In fact, if the scholars of hadith have demonstrated anything, they have just demonstrated forgery before our very eyes.  The reason I say this is because they take all the disparate narrations, bring them together, and then we get the list above!   Why aren’t the other list acceptable?  It should also raise some eyebrows about memory retention.  We always hear about how great people’s memories were.

Then would someone care to explain why we do not have agreement among the narrators as to what was actually narrator from the Blessed Messenger (saw)?

The political and theological ramifications of this particular hadith.

“Whoever does an evil deed will not be recompensed except by the like thereof; but whoever does righteousness, whether male or female, while he is a believer – those will enter Paradise, being given provision in that without account.” (Qur’an 40:40)

Say: “I am no bringer of new-fangled doctrine among the messengers, nor do I know what will be done with me or with you. I follow but that which is revealed to me by inspiration; I am but a Warner open and clear.” (Qur’an 46:9)

In the previous post on the subject we looked at how the ‘scholars’ of hadith had taken the disparate narrations that relate to us that 10 companions will be going to paradise.  What we saw is that the ultimate product was a concoction.  We have three different texts that are ultimately combined into one text.

Here are some of the theological and political ramifications of the choices on the list.

Notice immediately the politically charged climate of the hadith:

“AbdurRahman ibn al-Akhnas said that when he was in the mosque, a man mentioned Ali. So Sa’id ibn Zayd got up and said: I bear witness to the Messenger of Allah (saw) that I heard him say: …”

What is not told to us is what was mentioned about Ali. It had to have been something not very good in order for Sa’id ibn Zayd to stand up and than retell a narration.   What this hadith tells us is that there was a deeply Anti-Ali sentiment.  So in order not to give fuel to the early Pro-Alid faction of Muslims, but without robbing the pro Zubayrid flavour that this hadith favours.  Notice who could have been on this list but is not.  There are no sahabah who were known to be close to Ali on this list. Those who sided with him in the battle of the Camel, or Siffin.  Also notice that Muaviyah nor Amr ibn Al-As are on the list.

It is just very bizarre that such a hadith that could have diffused so much violence between Muslims becomes a sacred gem in the hands of the few. The few who seemingly only appeal to it in very odd circumstances.

Now I can understand completely why the Sunni would not cast any aspersions upon any of the companions of the Blessed Messenger (saw).  To do so would undermine allot of the hadith corpus.

If any of you have taken any courses or classes on hadith you will know that one of the conditions of accepting a report from a narrator is that the narrator has to be considered ‘thiqa’ or trustworthy.  The narrator also has to be ‘adala’ or just.

I’m sure if you take any hadith classes or courses I’m sure you will run across the oft repeated story of Imam Bukhari, the ever diligent hadith collector, and his travels took him to Egypt where he encountered a man who was dispensing hadith.   He found the man taking barley (or whey) and holding it to a horse (donkey or mule) the animal would come over and the man would remove his hand.   Bukhari is reported to have gasped and said, “I would not take a hadith from a man who would lie to an animal”.
The idea is to create an impression upon you the student that, ‘Wow! such strict criteria such a great moral compass this man had’.    Now, I am not here to say anything about Imam Bukhari

However, I would wonder how is it possible not to take hadith from a man who would lie to an animal but take hadith from Muslim companions of the Blessed Prophet (saw) who actually thrust their swords into the chest of other companions?  That seemed a little more serious to me than denying an animal some barley!

Foremost it should be pointed out that Allah himself said that those companions of the Blessed Messenger (saw) who died defending the faith were assured of paradise.

“And say not of those who are killed in the Way of Allâh, “They are dead.” Nay, they are living, but you perceive (it) not. (Qur’an 2: 154)

Why 10 promised paradise? Why not the 14 promised paradise?  Why not the 5 promised paradise?

Other companions of the Blessed Messenger (saw) were promised paradise such as Bilal bin Rabah, Ammar bin Yassir, Salman Al Farsi, and Hamza bin Abdul Muttalib, Hassan & Hussein etc.

Here are the propositions to consider and those that are discussed.

1) The mentioned 10 companions would enter paradise without accountability. Which implies that no matter what these people do, Allah will ignore their sins and treachery if any, and will allow them entry into paradise.

2) The mentioned 10 companions would enter paradise with accountability. Which shows that their actions and deeds till their death will earn them Allah’s pleasure.

3) The mentioned 10 companions would eventually enter paradise after being punished for their sins, if any.

Now let us look at these propositions and dissect each of them.

Proposition 1)

If you believe that they will enter paradise without accountability, then you are excluding them from the justice of Allah. And you are also attributing infallibility to them.

“And  We will set up a just balance on the day of resurrection, so no soul shall be dealt with unjustly in the least; and though there be the weight of a grain of mustard seed, (yet) will We bring it, and sufficient are We to take account” (Qur’an 21:47)

“So Allah created the heavens and the earth with truth and that every soul will be rewarded for what it has earned and they shall not be wronged.” (Qur’an 45:22)

Narrated by Abu Hurairah : Allah’s Apostle (saw) said, “The deeds of anyone of you will not save you (from the Hellfire).” They said, “Even you (will not be saved by your deeds), O Allah’s Apostle?” He said, “No, even I (will not be saved) unless and until Allah bestows His Mercy on me. Therefore, do good deeds properly, sincerely and moderately, and worship Allah in the forenoon and in the afternoon and during a part of the night, and always adopt a middle, moderate, regular course whereby you will reach your target (Paradise).”

Source: (Bukhari Vol. 8 : No. 470)

Narrated ‘Um al-‘Ala:
An Ansari woman who gave the pledge of allegiance to the Prophet that the Ansar drew lots concerning the dwelling of the Emigrants. ‘Uthman bin Maz’un was decided to dwell with them (i.e. Um al-‘Ala’s family), ‘Uthman fell ill and I nursed him till he died, and we covered him with his clothes. Then the Prophet came to us and I (addressing the dead body) said, “O Abu As-Sa’ib, may Allah’s Mercy be on you! I bear witness that Allah has honored you.” On that the Prophet said, “How do you know that Allah has honored him?” I replied, “I do not know. May my father and my mother be sacrificed for you, O Allah’s Apostle! But who else is worthy of it (if not ‘Uthman)?” He said, “As to him, by Allah, death has overtaken him, and I hope for the best for him. By Allah, though I am the Apostle of Allah, yet I do not know what Allah will do to me,” By Allah, I will never assert the piety of anyone after him. That made me sad, and when I slept I saw in a dream a flowing stream for ‘Uthman bin Maz’un. I went to Allah’s Apostle and told him of it. He remarked, “That symbolizes his (good) deeds.”

Source: (Sahih al-Bukhari, Volume 5, Book 58, Number  266)

This above hadith that is attributed to the Blessed Messenger (saw) was in the very early period of Islam.  Because, Uthman bin Maz’un was first companion to be buried in Baqi.  So when you consider the statement: “By Allah, I will never assert the piety of anyone after him, this means that for the hadith of ‘The 10 promised paradise’ to be true it should be said before this event.    So this means this knowledge is in circulation before.

Umar ibn Al-Khattab found out that Hudhayfa Al-Yaman was informed of the names of twelve hypocrites by the Prophet (peace and blessings of Allah be upon him). Umar asked Hudhayfa, “I adjure you by Allah! Tell me, am I one of them? Hudhayfa replied, “No, and I will not tell anyone anything further after this.”

Source: (Sh. Gibril Haddad Sunna notes p.126 from Tabari in his Tafsir (11:11), Al-Bazzar through trustworthy narrators according to Al-Haythami (3:42), Al-Bayhaqi in Sunan Al-Kubra (8:200))

The above narration also shows that the so called hadith of ‘The 10 promised paradise’ is problematic. It is not possible for Umar ibn Al Khattab to doubt his sincerity if he was one of the 10 promised paradise.

It is not possible that the Blessed Messenger (saw) can make such a promise without being informed by Allah (swt).

So be patient, for the promise of Allah certainly is true. And do not be disturbed by those who have no sure faith. (Qur’an 30:60)

Proposition 2)

If you believe that they will enter paradise after answering for their deeds, then you are assuming that their deeds will include no wrong as the Blessed Messenger (saw) had promised them paradise. You attribute infallibility to them again. The onus is on you to prove to us that these men were infallible, and they did not  go against the Qur’an or the Sunnah in their lifetimes.

Think about this:

Talha and Zubair fought against Ali in the battle of Jamal.  All three of them will be in heaven? A

Abu Bakrah ath-Thaqafi  reported – The Blessed Messenger (saw) is reported to have said:  “If two Muslims meet each other with their swords, then both the killer and the killed will be in the Hell-fire.” I said, “O Allah’s Messenger, that is the case for the killer but why should that be the case for the killed?” He answered, “Because he wanted to kill his companion.”

Source: ( Sunan an-Nasa’i 4118  Book 37, Hadith 153)

“Whoever kills a believer intentionally, his payment is Hell, he shall abide in that respect forever. The wrath and the curse of Allāh shall be upon him, and a great punishment is prepared for him” (Qur’an 4:93)

Proposition 3)

If you believe that they will eventually enter paradise with accountability or, after being appropriately punished for their sins, then the hadith is meaningless because this applies to everyone and not only to the ten mentioned.

If this hadith were indeed true, then how come one did not see Uthman use it in protest of those who found it lawful to murder him? Nor did any of his companions come to his aid, protesting the unlawfulness of killing someone who is guaranteed paradise. Actually, it would have been unlawful for them to stay silent in this matter.

Is not Allah the Supreme, The All Wise, The Just the best of Judges?“

Whoever does an evil deed will not be recompensed except by the like thereof; but whoever does righteousness, whether male or female, while he is a believer – those will enter Paradise, being given provision in that respect without account.” (Qur’an 40:40)