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The ten to whom Paradise was promised

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The ten to whom Paradise was promised(Arabic:العشرة المبشرون,al-ʿashara al-mubashsharūnorالعشرة المبشرة,al-ʿashara al-mubashshara)[1]were ten early Muslims to whom, according toSunni Islamictradition, the Islamic prophetMuhammad(c. 570–632) had promisedParadise.[2]

Several different lists of names exist, but most of them contain the fourRashiduncaliphsAbu Bakr(c. 573–634),Umar(c. 583–644),Uthman(c. 573/576–656), andAli(c. 600–661), as well as the members of the committee (shūra) thatelected Uthmanas caliph, i.e.,Talha(c. 593–656),Zubayr(bornc. 592–602,died 656),Abd al-Rahman ibn Awf(c. 577–c. 652), andSa'd ibn Abi Waqqas(bornc. 600,diedc. 670–678).[3]

The version that became canonical from the 9th century on also listsSa'id ibn Zayd(c. 600–670/671) andAbu Ubayda ibn al-Jarrah(c. 581–639).[2]However, the earliest known version of the list, which may date toc. 724–743,contains the name of the first Umayyad caliphMu'awiya(c. 600–680). Mu'awiya's place was occupied in later versions by Abu Ubayda ibn al-Jarrah, or in some other versions also by the prophet Muhammad himself.[4]

The tradition may be pro-Qurayshior pro-Umayyadin origin,[5]but was adopted by 9th-century Sunnihadithcollectors as part of the then developing Sunni tradition,[2]in which reverence for thecompanions of the prophet(Arabic:ṣaḥāba) held a special place.[6]The collecting of yet other hadiths that heaped praise on these ten early Muslims, known by now asal-ʿashara al-mubashsharūn,developed into an independent Sunni genre by the 12th–13th century.[7]

Despite the fact that Ali, the first and most importantShi'i Imam,also appeared on the list, the authenticity of the tradition was rejected by earlyShi'ischolars.[8]This is in line with the broader Shi'i rejection of the first three Rashidun caliphs as usurpers of Ali's rightful position, as well as of those companions who supported Abu Bakr, Umar, and Uthman against Ali.[9]

Names

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Although the termal-ʿashara al-mubashsharūn(sometimes alsoal-mubashshara,[1]both meaning 'the ten to whom glad tidings were given') itself dates from a period after the 9th century,[10]the list of ten as such already appears on ainscriptionmade upon a plaster table which is thought to have belonged to the palace ofKhalid al-Qasri,anUmayyadofficial who served as the governor of Iraq underHisham ibn Abd al-Malik(r. 724–743). In this early version, the tenth person appearing on the list wasMu'awiya(c. 600–680), the first Umayyad caliph (r. 661–680). This is likely to be understood as an attempt to portray Mu'awiya, who in reality had been a relatively late follower ofMuhammad,as one of the prophet's closestcompanions.However, this was not accepted by later tradition, where instead of Mu'awiya one finds either Muhammad himself, or the prominent early convertAbu Ubayda ibn al-Jarrah(c. 581–639).[11]

Apart from this early Umayyad inscription, the list is mainly preserved in a number of 9th-century Sunnihadith collections,which contain a prophetichadiththat generally consisted of the phrase spoken by Muhammad "Ten will be in Paradise", followed by a list of companions.[12]In versions of this hadith recorded byAhmad ibn Hanbal(780–855) andAbu Dawud(817/818–889), the first name in the list is that of Muhammad himself,[13]while in other versions as recorded by Ahmad ibn Hanbal,Ibn Sa'd(c. 784–845), andal-Tirmidhi(825–892), Abu Ubayda ibn al-Jarrah appears in Muhammad's stead.[14]

There are eight names which are common to all versions of the list: the fourRashidun caliphs,and the members of the committee (shūra) appointed by Umar ibn al-Khattab at his deathbed which would go on toelect Uthman ibn Affanas the third caliph:[3]

Rashidun caliphs:

  • Abu Bakr(c. 573–634): firstcaliph,r. 632–634;one of the earliest converts; Muhammad's closest friend and most trusted advisor[15]
  • Umar ibn al-Khattab(bornc. 583–593,died 644): second caliph,r. 634–644;relatively late convert, but fought atBadrandUhud;played an important role in organizing an Islamic state inMedina[16]
  • Uthman ibn Affan(died 656): third caliph,r. 644–656[17]
  • Ali ibn Abi Talib(c. 600–661): fourth caliph,r. 656–661;one of the earliest converts; cousin and son-in-law of Muhammad[18]

Members of theshūrathat elected Uthman:[a]

There is also one companion on the list who did not play any role of special significance in the early Muslim community, but who was held in high regard as one of the first persons to convert to Islam. Though he was not part of theshūraelection committee (which consisted only of the most prominent members of theQuraysh), he also supported the election of Uthman:[23]

The tenth named figure in the list was either Mu'awiya, or the prophet Muhammad, or Abu Ubayda ibn al-Jarrah, an early convert who played an important role in the election of Abu Bakr as caliph, and who was considered by Umar as a possible successor:[24]

Sometimes,Abd Allah ibn Mas'ud(diedc. 652–654), an early convert who had served as Muhammad's personal assistant in Medina, and who was well known for his knowledge of theQuran,was also reckoned among the ten.[25]

Historical and religious significance

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Most members of the list of tenmubashsharūnalso appear on one particular version of a list of twelve early Muslims whom Muhammad is said to have appointed as 'apostles' (Arabic:ḥawāriyyūn).[5]This list, which like the list of the tenmubashsharūnentirely consists of members of theQurayshwho emigrated with Muhammad fromMeccatoMedina('emigrants' orMuhājirūn), appears to have functioned as a direct rival to another list of twelve 'apostles', which consisted entirely of non-Qurayshi Muslims ('helpers' orAnsār).[26]In this sense, the list of the tenmubashsharūn(which in its early versions also includedMu'awiya) may likewise have originated as a pro-Qurayshi or pro-Umayyad (theUmmayadsalso belonging to the Quraysh) tradition.[5]

Sunnism

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The list appears in several 9th-centuryhadithscollected by Ahmad ibn Hanbal (780–855), Ibn Sa'd (c. 784–845), Abu Dawud (817/818–889), and al-Tirmidhi (825–892).[2]The canonical list as recorded by these earlySunniauthors only omitted the name of Mu'awiya, which was replaced either by the prophet Muhammad himself or byAbu Ubayda ibn al-Jarrah.[27]Apart from that, the developing Sunni tradition represented by these 9th-century authors was happy to endorse a list of companions which did not only include the four Rashidun caliphs (the legitimacy of whosecaliphateit supported against theShi'is),[28]but also the names of all the major warring parties at theFirst Fitna(Uthman,Ali,Talha,Zubayr), who could thus be seen as absolved from the sins of civil war by Muhammad's promise ofParadise.[27]

The termal-ʿashara al-mubashsharūnitself does not yet appear in these early hadiths, but seems to have originated in later Sunni literature.[29]In this literature, the concept of the tenmubashsharūndeveloped as a special form of praise for the closest of Muhammad'scompanions,the emulation of whom had always been a defining element of Sunnism.[30]Hadiths extolling each of the tenmubashsharūnwere brought together in works that were especially devoted to them, examples of which include:[7]

  • al-Zamakhshari(died 1144),Khaṣā⁠ʾiṣ al-ʿashara al-kirām al-barara('The Special Characteristics of the Ten Noble and Pious Ones')
  • Muhibb al-Din al-Tabari al-Makki (died 1295),al-Riyāḍ al-Naḍira fī Manāqib al-Aṣḥāb al-ʿAshara('The Blooming Gardens in the Virtues of the Ten Companions')

Shi'ism

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In stark contrast to the Sunni tradition, Shi'i scholars generally rejected the hadiths about the ten to whom Paradise was promised as inauthentic.[8]According to one Shi'i hadith recorded in theKitāb Sulaym ibn Qays(The Book of Sulaym ibn Qays),[31]Ali ibn Abi Talib–himself one of the tenmubashsharūn– said that the other nine would in fact go to the lowest layers of hell.[32]

The rejection by Shi'i scholars of the tradition of the tenmubashsharūnis in line with the more general Shi'i rejection of the first three Rashidun caliphs (Abu Bakr, Umar, and Uthman) as usurpers of the rightfulImam,Ali ibn Abi Talib. The presence of all six members of the election committee (shūra) thatelected Uthmanas third caliph rather than Ali further renders it unthinkable that Shi'i scholars would validate the list.[9]

See also

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  • Manaqib(Islamic genre of laudatory biography)

References

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  1. ^abKohlberg 2020,p. 18 first refers to the two variant terms in Arabic, but then goes on to useal-mubashsharūn;see pp. 20, 67, 76, 98, 148.
  2. ^abcdWensinck 1960–2007a.
  3. ^abVan Ess 2017,p. 26, referring also toRotter 1982,p. 12. The full list is given byWensinck 1960–2007a.
  4. ^Van Ess 2017,p. 27. On Abu Ubayda ibn al-Jarrah, see furtherGibb 1960–2007.
  5. ^abcVan Ess 2017,pp. 26–27.
  6. ^Nawas 2021.
  7. ^abKohlberg 2020,p. 18;Wensinck 1960–2007a.
  8. ^abKohlberg 2020,p. 67.
  9. ^abVan Ess 2017,p. 26. On the Sunni and Shi'i view of the Rashidun, see furtherNawas 2021.
  10. ^SoWensinck 1960–2007a.
  11. ^All of the preceding inVan Ess 2017,p. 27; on Abu Ubayda ibn al-Jarrah, seeGibb 1960–2007.
  12. ^Wensinck 1960–2007a.
  13. ^Wensinck 1960–2007a.Dates for Ahmad ibn Hanbal inHoltzman 2009,for Abu Dawud inMelchert 2007.
  14. ^Wensinck 1960–2007a.Dates for Ibn Sa'd inFück 1960–2007,for al-Tirmidhi inJuynboll 1960–2007.
  15. ^Athamina 2015.
  16. ^Levi Della Vida & Bonner 1960–2007.
  17. ^Madelung 1997,pp. xv–xvi, p. 135.
  18. ^Gleave 2008.
  19. ^Madelung 1960–2007.
  20. ^Hasson 1960–2007.
  21. ^Houtsma & Watt 1960–2007.
  22. ^Hawting 1960–2007.
  23. ^Wensinck & Juynboll 1960–2007.On theshūra,seeBosworth, Marín & Ayalon 1960–2007.
  24. ^Gibb 1960–2007.
  25. ^Anthony 2018.Anthony does not make it clear whose place among the ten known from other versions of the list Abd Allah ibn Mas'ud occupied.
  26. ^Wensinck 1960–2007b.
  27. ^abVan Ess 2017,p. 27.
  28. ^On the Sunni and Shi'i view of the Rashidun, seeNawas 2021.
  29. ^SoWensinck 1960–2007a.
  30. ^Kohlberg 2020,p. 18. On the status of the Companions in Sunni Islam, seeNawas 2021.
  31. ^The precise dating of this work, which was falsely attributed toSulaym ibn Qays al-Hilali(died 678, but perhaps a legendary figure himself), is not clear.Modaressi 2003,p. 83 dates the original core of this work to the final years ofHisham ibn Abd al-Malik's reign (r. 724–743), which would make it one of the oldest Islamic books that are still extant. However, the fact that it contains so many later additions and alterations may render it impossible to reconstruct the original text (seeGleave 2015,p. 86, citingMohammad Ali Amir-Moezzi). Two individual passages in it which have been the subject of a case study have been dated toc. 762–780and to the late 8th/early 9th century, respectively (seeGleave 2015,pp. 86, 102).Kohlberg 2020,p. 98, note 92 mentions that the hadith under discussion here was cited by Ahmad ibn Ali al-Tabrisi in hisal-Iḥtijāj(c. first half of the 12th century; seeKohlberg 1960–2007).
  32. ^Kohlberg 2020,pp. 67, 98.
  1. ^Theshūraactually had six members, but two members, Ali and Uthman himself, were also caliphs and have already been mentioned.

Works cited

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