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Sunnis make 'Sahih' Nahj al-Balagha

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Just now, Haji 2003 said:

I thought the focus of the site was to direct readers to the 'Sahih' sayings of Imam Ali (a.s.) on the basis that these can only be found in Sunni sources.

More like creating doubts about the authenticity.

Only a dozen Sahih sayings out of nearly five hundred!!! 

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15 hours ago, abuzahra said:

Maybe someone should do a similar website about Sahih Bukhari which as just as "beloved" to Sunnis!

They're saying that they've done this because of what we say about Bukhari:

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Why do you use content from Nahjul Balagha if you do not believe in its authenticity?

We do not accept the content ourselves. We merely quote the content and present it to readers that believe in it. This is similar to how Shias use Saheeh Al-Bukhari against Sunnis. It is used as evidence against those that believe in it.

http://nahjul-balagha.net/faqs/

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Salam,

Correctly if I am wrong, but isn't it about time that we, shias, also classified ahadith in Nahjul balagha as authentic/non-authentic? Is there such version?

Thanks

Salman

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The Authenticity of Nahjul Balaghah

AUTHORS(S): 

The Authenticity of Nahjul Balaghah

Ayatullah Dr Sayyid Fadhil Milani

Today we are going to discuss five different ways in which Imam ‘Ali u taught the community, about life and about religion:

The first of these was via spiritual teaching and practice. By spiritual I refer to the ways in which he encouraged righteousness, piety and fear of Allah. His own practice remains a lasting example of unconditional humility and submission to his Lord’s Majesty and Might.

A second access was afforded by sermons pertinent to the contemporary affairs of the Muslim nation of the time.

Thirdly, he communicated with various governors of the Islamic state. A prime example of this is his letter to Malik al-Ashtar, Governor of Egypt.

In addition, there was the correspondence with people such as Muawiyah who refused to accept ‘Ali (as) as their Imam, or to concede that it was the people who had elected him to be their Caliph.

There were too, deeper and more intimate communications by which he transferred subtle and concealed knowledge to his close disciples such as Kumayl bin Ziyad al-Nakhaai and Maytham al-Tammar.

Clearly, his means of communication differed from one group to another.

The authenticity of Nahjul Balaghah

Many cast doubt on the authenticity of the chain of transmission, or isnad, of this work and claim that it is really the work of the compiler. However, those familiar with al-Radhi’s writings can easily identify differences between his and Imam ‘Ali’s styles.

In his book, the great scholar of Najaf, Sayyid Abdul Zahra Husayni introduces, from authors who lived and died a long time before Sharif al-Radhi, 114 references for most of the sermons included in Nahjul Balaghah. As an example, he mentions that Sermon 3, which elaborates on the issue of the Prophet Muhammad’s succession, was attributed to Imam ‘Ali u long before Sharif al-Radhi compiled Nahjul Balaghah.

This sermon begins with the following statement, ‘By Allah, the son of Abu Quhafah donned the mantle of succession in the clear knowledge that my position in relation to that was analogous to that of an axle in relation to a hand mill.’

Those references include the following attributions of this sermon to Imam ‘Ali (as):

- Muhammad bin Abdul Rahman, Ibn Qubbah al Razi, a Mu’tazilites who later turned to the twelve Imams, in ‘Al-Insaaf’.

- Abul Qasim al-Balkhi, who died in 317 AH

- Al-Hasan bin Abdullah al-’Askari.

- Al-Sadouq ibn ‘Ma’ani al-Akhbar’ pp. 360 & ‘Ilal el-Sharaye’ pp. 150

- Ibn Abd Rabbah al-Maliki who died in 328 AH

- Sheikh Mufid, Sharif al-Radhi’s teacher, in ‘Al-Irshad’. This book has been translated into English by Professor Haward.

- Qadi Abd al-Jabbar Mu’tazili who died in 415 AH.

- Abu Saeed Al-Aabi who died in 422 AH

- Sharif Al-Murtadha’ in ‘Al-Shafi’

Ibn Maytham Bahrani in Vol.1 page 252 of his commentary on Nahjul Balaghah, comments that he had found that sermon in two books, both written before the birth of Sharif al-Radhi. The first, was ‘Insaaf’, written by Abu Ja’far bin Qubbah, a great Mutazilite who died before Sharif al-Radhi was born. The second, a manuscript dated 64 years prior to the birth of Sharif al-Radhi, by Abul Hasan ‘Ali bin Muhammad bin Furat, Vizier to the Abbasid caliph al-Muqtadir Billah.

Such evidence serves to remove all doubt on the authenticity of that particular sermon.

Furthermore, the great mutazilite commentator of Nahjul Balaghah, Ibn Abi al-Hahdid, records in Vol. 1 page 205, ‘My teacher al-Wasiti, reported that in year 603 he had had the following conversation with his teacher, Ibn Khashab:

When I asked him if the above sermon had been fabricated he replied, ‘No, by Allah I know that it is from Imam ‘Ali u as clearly as I see you before me now.’

I then said that many people claim that sermon to be Sharif al-Radhi’s. He responded by saying that neither Sharif al-Radhi nor anyone else was capable of producing such an eloquent sermon. He continued by saying, ‘We have studied Sharif al-Radhi’s writings and are familiar with his style. There is no similarity between the two works.’

He also said, ‘By Allah, I found this sermon in books written two hundred years before Sharif al-Radhi was born.’

Allamah Amini, the author of ‘Al Ghadir’, the most authentic and seminal reference on the issue of Immamah - published in 11 volumes, gives 28 references for the above sermon in volume 7 pp 82.

It follows that no other book is able to provide more authentic references than Nahjul Balaghah.

Let us now look at the following arguments regarding the authenticity of Nahjul Balaghah in toto.

The first is that Sharif al-Radhi comments briefly, at the end of certain sermons, to present his own feelings and ideas about them. Sometimes he explains words which he thought necessary to insert in certain places. The content of those comments, in close proximity to the words of those speeches themselves have made it very easy for anyone with knowledge of Arabic literature, to realise that the author of the comments cannot possibly be the author of the speeches.

If we compare the Qur’anic commentary of Sharif al-Radhi, ‘Haqeeq ul-Tanzil’ in which he says that although Imam ‘Ali’s eloquence is superhuman, when a Qur’anic ayah is included in a speech, it stands out as a brilliant jewel among pebbles. We can use the same comparison to illustrate the difference between Imam ‘Ali’s sermons and Sharif al-Radhi’s comments.

The second is that Sharif al-Radhi was not an unknown during his own lifetime. He occupied secular and religious positions of note, in a period during which both religion and literature blossomed. He lived in Baghdad, the capital of the Abbasid Empire which was at that time the world centre of civilisation and culture.

Indeed, Sheikh Mufid, Sharif al-Radhi’s teacher, was alive while Nahjul Balaghah was being compiled and survived long after Sharif al-Radhi had already passed away. Having said this, we also have before us books by other scholars of that period. These do not contain, even in the slightest form, anything similar to Nahjul Balaghah.

The third is that the speeches of Imam ‘Ali u were well known to scholars before Sharif al-Radhi was ever born. For example, the historian Masoudi, who died in 340 AH, that is, 66 years before Sharif al-Radhi’s death, writes in his book Murouj al-Thahab Vol 2 pp. 431, and I quote, ‘More than 480 speeches of ‘Ali ibn Abu Talib u have been memorised by numerous people. These were delivered in an extempore manner and people frequently quoted them as being the words of Imam ‘Ali u.’

It is clear that if 480 speeches were collected, they would make a book bigger than Nahjul Balaghah. This serves to explain Sharif al-Radhi’s sub- title for Nahjul Balaghah ‘A Selection from the Sermons, Letters and Sayings of Amir al-Mu’minin ‘Ali ibn Abu Talib’.

In his commentary on Nahjul Balaghah, Ibn Abi al-Hahdid includes the statement by the prominent secretary of the last Umayyd Caliph, Abdul Hamid bin Yaya, who died in 132 AH., ‘I have memorised 70 speeches of ‘Ali ibn Abu Talib u and have benefited much from the advantages and blessings they bestowed on me.’

Allamah Hasan al-Nadobie, in his commentary on Al-Bayan wal Tabyeen, wrote, ‘Most probably Ibn al-Muqaafa derived his powerful expressions from Amir al-Muminin ‘Ali ‘Ali ibn Abu Talib u. This is no doubt why he frequently said that, ‘he had drunk his fill from the springs of Imam ‘Ali’s speeches.’

Ibn Nabata, who died in the year 374 AH said, ‘I have memorised a treasury of speeches, the blessing of which multiplies by the number of times it is taken advantage of. I have identified a hundred varieties of different sermon from Imam ‘Ali u.’

Al Kishi, in ‘Al-Rijal’, a compilation of biographies of the transmitters of ahadith, reports that Zayd ibn ‘Ali ibn Husayn l used to regularly listen to the speeches of Imam ‘Ali u. Abu al-Sabah al-Kinani confirmed this, saying, ‘Zayd used to listen to me reciting Imam ‘Ali’s speeches.’

Fourthly, other scholars contemporary to Sharif al-Radhi, also collected the work of Imam ‘Ali u. A few include material in the supplements of their books such as:

- Ibn Maskawaih d.421 AH in his ‘Tajarib al-Umam’ – The Experiences of Nations.

- Hafiz Abu Na’im al-Isphahani d.430 AH in his ‘Hilyat al-Awliyaa’ – The Adornment of Sages

- Shaikh al-Tusi d.460 AH

- Al Amidi in his book ‘Ghorar al-Hikam’

The Source of the Doubts

It is surprising that for almost 250 years, no voice was raised to question the authenticity of Nahjul Balaghah. Indeed, many sunni scholars wrote commentaries on it. For example: Abul Hasan al-Baihaqi d. 565 AH, Ibn Abi al-Hahdid d. 655AH and Taftazani and others.

It may be that because of the above commentaries, Nahjul Balaghah became known throughout the Islamic world. However, since its contents cover the issue of Khilafah it drew extreme reaction from followers of the School of Khilafah. They, determined to deter general readership, did all they could to cast doubt of its authenticity. Thus, it was that Ibn Khallakan d. 681AH, who made the first attempt to question its authorship.

When we look into Ibn Khallakan’s actions, it is clear that he was fond of Yazid ibn Muawiyah. He admits this, ‘In the year 633, when I was in Damascus, I memorised the whole collection of Yazid’s poems because I was extremely fond of him. I was thus able to recognise his authentic poems from those of fabricators.’ See Wafayat al-Ayan Vol 1 pp. 507. It is apparently due to this fondness that Ibn Khallakan felt he should attack all those whom Yazid had disliked. Yazid is notable for being the worst ever enemy of Ahl al-Bayt.

One may wonder why in over 250 years, no controversial voice was raised from centres such as Baghdad within the heartlands of Islamic learning, and why it finally arose in Cordoba or Kairawan, the provincial home of Umayyad influence.

I now quote from Professor Muhammad Muhyidin, erstwhile Professor of Arabic Literature at Al-Azhar University Cairo, ‘Nahjul Balaghah is a selection of utterances of Amir al-Mumineen, ‘Ali ibn Abu Talib u adopted by Sharif al-Radhi Abul Hasan Muhammad bin Hasan al-Mousawi. It contains distinguished rhetoric and the finest examples of eloquence, and that is fitting that it contains the expressions and utterances of the person, after the Prophet (S), who was the greatest master of word and reason.

The person with the greatest facility in Arabic literature. I studied Nahjul Balaghah from early youth and loved it from an early age. I saw my father read it often and discovered that my eldest uncle spent long hours pondering over it, in appreciation of its clarification and in admiration of its style.’

Tuhaf al-Uqouol

‘Ali ibn al-Husayn ibn Shu’ba al Harrani who died in 320 AH, that is 86 years before Sharif al-Radhi died, included in his book ‘Tuhaf al-Uqouol’, sections entitled ‘The Maxims of the Prophet (S)’, ‘The Maxims of the Imams’ and ‘Allah’s Confidential Talks with Musa and Isa (as)’.

In the section of Imam ‘Ali’s maxims he writes that, ‘The reports which relate long maxims and words of wisdom of Imam ‘Ali (as) need a volume specifically dedicated to the subject of monotheism. We however, refer to only one sermon on monotheism before we move to more common sermons and sayings appropriate to the topics included herein.’

You will find that the sermon on monotheism included by al-Harrani is identical to that included in Nahjul Balaghah. Also identical in both is the advice given by Imam ‘Ali (as) to his son Imam Hasan (as).

Lastly, despite Harrani’s manuscript not being available to Sharif al-Radhi while he compiled Nahjul Balaghah, the letter from Imam ‘Ali (as) to Malik al-Ashtar, his governor in Egypt, is essentially similar in both works.

https://www.al-islam.org/articles/authenticity-nahjul-balaghah-sayyid-fadhil-milani

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What has been recorded in this book from words and sayings of the Commander of the Faithful, Ali (A.S) is, without doubt, at the peak and pinnacle of eloquence after the words of Allah, the Exalted, and those of His Prophet (S). That is because the book offers innate (fitri) methods of thinking and reflection on the universe and the realities in it. As well, the book provides an exposition of the tenets of Islam, its teachings, guidelines and traditions which human life is based upon. Also, the ways to self-purification and development of the soul, the purposes of Shari'ah which provide the basis of religious laws have been put forward. Similarly, the etiquettes of statesmanship, its conditions and necessary qualifications, the method of praising and glorifying Allah, invocation and supplication etc. have been explained. 

http://www.sistani.org/english/qa/02414/

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The Nahjul Balagha is an endless ocean of Irfanic wisdom and realities. It contains parts of the speech of a complete human being who was a complete arif, both in theoretical and practical Irfan. All of Imam Ali’s Úáíå ÇáÓáÇã Irfanic wisdom has not been collected, nor can it be contained in the speeches of the Nahjul Balagha.

The Imam of the Arifs Ali Úáíå ÇáÓáÇã has said about this matter: ("نحن شجرة النبوة و محط الرسالة و مختلف الملائکة، و معادن العلم و ینابیع الحکم...."), which translated from the original Arabic means: “We (the Ahlul-Bayt) are the tree of prophethood, the landing place of messengerhood, where the angels come and go, the mines of knowledge and fountains of wisdom…”.[2] Therefore, if any knowledge or Irfan exists, it will be found in the family of the Holy Prophet (s) (meaning Ali Úáíå ÇáÓáÇã and his children).

Imam Khomeini, the great arif, has spoken about the Nahjul Balagha with the following words: “The book of Nahjul Balagha, which are the revelations of the soul of Imam Ali Úáíå ÇáÓáÇã, is for our education and training while we are busy sleeping on the bed of ‘I’ness’ and egotism and behind the curtains of selfishness….it is a collection containing so many aspects and facets that it is the breadth of a complete human being or a large human society…and however much societies come into existence and however much nations reach fulfillment and however much thinkers and philosophers and researchers come and investigate into it, they will only drown. Behold! Philosophers and theologians should come and research just the first sermon of this divine book. They should use their lofty minds, and with the help of their colleagues and the masters of Irfan, they should just give an exposition on this one short line. They should attempt to understand the reality of this and with their minds give it its due…Till they can understand the scope of the vision of the ‘son of revelation’ and acknowledge their deficiencies and weakness in front of it. And this is that sentence which says: "مع کل شیءٍ لابمقارنةٍ و غیر کل شیءٍ لابمزایلةٍ". In the original Arabic this means: “He is with everything but not in physical nearness. He is different from everything but not in physical separation.”[3] These words point to the concept of Wahdatul Wujud (the unity of existence) which is explored in Irfan.

The Nahjul Balagha is the limitless ocean of Irfan. Theoretical Irfan is about the originator and the Day of Resurrection, creation, revelation, angels, the single universe, and the celestial world, while practical Irfan deals with ethics, morals, virtues of the soul, justice, piety, ascetism, spiritual wayfaring, striving, and supplications.

http://www.islamquest.net/en/archive/question/fa6913

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Narrated Abu Sa'eed Al-Khudri:
"We, the people of the Ansar, used to recognize the hypocrites, by their hatred for 'Ali bin Abi Talib."
 
حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا جَعْفَرُ بْنُ سُلَيْمَانَ، عَنْ أَبِي هَارُونَ الْعَبْدِيِّ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، قَالَ إِنَّا كُنَّا لَنَعْرِفُ الْمُنَافِقِينَ نَحْنُ مَعْشَرَ الأَنْصَارِ بِبُغْضِهِمْ عَلِيَّ بْنَ أَبِي طَالِبٍ ‏.‏ قَالَ هَذَا حَدِيثٌ غَرِيبٌ إِنَّمَا نَعْرِفُهُ مِنْ حَدِيثِ أَبِي هَارُونَ ‏.‏ وَقَدْ تَكَلَّمَ شُعْبَةُ فِي أَبِي هَارُونَ ‏.‏ وَقَدْ رُوِيَ هَذَا عَنِ الأَعْمَشِ عَنْ أَبِي صَالِحٍ عَنْ أَبِي سَعِيدٍ ‏.‏
Grade Da'if (Darussalam)  
English reference  : Vol. 1, Book 46, Hadith 3717
Arabic reference  : Book 49, Hadith 4082

https://sunnah.com/urn/635960

They say this Tradition is Daif-(I guess it mean weak). Is it because of the person who said it, or the people he quoted from, or someone in the chain is considered unrealiable by some for whatever reason. 

Second, is the content. Any one here not believe that only a Hypocrite will harbor  Hatred of Imam Ali(as) ?

From a technical perspective, they may be right, or have found a loophole but the reality express is True.

In general. There are crafty/clever Lawyers with Phd's in deception, utilizing boderline/gray area to spin the web of lies and deceit.

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I don't deny that Nahjul-Balagha is book of spiritual gems. But my only questions is, has anyone done a sanad analysis of it? Has it received the same level of scrutiny as other books, Al-kafi, Wa'sael shia, Man La Yahzurl Faqih, Tahzeeb, Biharul anway etc?

Salman

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The issue with most Shias is that they are in love with the idea of this book, that is literally the words of Imam Ali, and it is the brother of the Qur'an etc, but in reality they don't believe that, as we saw in a recent thread in which someone quoted a passage from the book to show the Imam's view of tawassul and people said that that proves that the person is a fake Shi'a. There are several similar examples.

I guaranty that most people who believe that every narration in this book is 100% authentic would never agree to be tied down to every thing said in those narrations.

@S.M.H.A. Please for the love of God, stop with the constant copy pastes and learn to read and understand, most of what you quoted is already on that site.

Edited by Ali_Hussain

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14 hours ago, von Lohengramm said:

What are your thoughts on this?

Which part specifically?

It's not new, just in new format, the same old stuff.

From the part it considers Sharif al-Radi (r) a Mu'tazili, to its naive application of Shia Rijal (resulting from the mistaken comparison to Sunni RIjal) to the confusion between jurisprudential authenticity (which precision matters more) and historical authenticity (in which overall analysis is important) and ... the list goes on.

Just reading the case about Ash'ath shows the level of ignorance. Because Imam Ali (as) initially gave some responsibility to Ash'ath, proves that the Imam did not have access to the knowledge of the unseen. That's a fact among All Shia scholars that Imams wouldn't use their knowledge of the unseen in their political and social life here and there, nor would the Prophet (s) himself, otherwise they wouldn't be examples for the rest of humanity, and life wouldn't be a test for them and their enemies.

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Fuwad Afram Al Basthanee, Professor of Arabic Literature in the Quadese Eusuf College of Beirut, is a Roman Catholic Christian. He has compiled a book containing selections from the works of philosophers, scientists, theologians and essayists. He starts this book with the following words,

"I want to start this work of mine with the selection from the book Nahjul Balagha. It is a work of the greatest thinker of the world Imam Ali-Ibne-Abu-Talib"(a.s)

The famous Christian moralist, author and poet Polos Salamah in his famous book "Awal-lay-Mulhamah-e-Arabia" says

"The famous Book Nahjul Balagha is the work which makes one realize the great mind of Ali Ibne Abu Talib. No book can surpass it but the Quran. In it you will find pearls of knowledge strung in beautiful chains, flowers of language making ones mind fragrant with sweet and pleasing smell of heroism and nobility, and streams of chaste language sweeter and cooler than the famous stream of the Kauser flowing constantly and refreshing minds of readers."

Abdul Maseeh-al-Anthakee, the Christian editor of the Egyptian Magazine, 'Alamran" in his famous book " Sharah-e-Quasa'ed-e-Alwiya" writes:

"It cannot be denied that Ali was the Imam of speakers and orators, and he was the teacher and the leader of writers and philosophers. There is truth in this assertion that his sayings are superior to that of any man and are inferior only to the sayings of God the Almighty. He undoubtedly was the man from writers, speakers, philosophers, theologians and the poets have drawn inspirations, have improved their styles and have mastered their arts. The compilation of his work is named Nahjul Balagha, which should be read often."

Ustad Abdul Wahab Hamodha, an Authority on Arabic Literature and the "Traditions", and a professor of the Fuwad I University of Cairo, in 1951 writes:

"The book Nahjul Balagha contains all that great scholars, professor of ethics, philosophers, scientists, authorities on religion and politicians can say or write. The wonderful force of advices and the superfine way of presenting arguments and the depth of vision prove that it is the work of a super mind like that of Ali"

Ustad Mohammad Mohiuddin, professor of the Arabic language, Al Azhar University of Cairo says that the Nahjul Balagha is a collection of the works of Hazrath Ali. It is compiled by Syed Razi. It contains such examples of chaste language, noble eloquence and superior wisdom that none but Ali can produce such a work because nect to the Holy Prophet, he was the greatest orator, the greatest authority on language and literature and the greatest source of wisdom of the religion(Islam). He was such a philosopher that from his words flow streams of knowledge and wisdom>

Mufti of Egypt, Sheikh Mohammed Abdahoo (1323 A.H) has written a commentary on Nahjul Balagha. He was among those modern thinkers , who made the modern world realise the beauties of the teachings of Islam. In this introduction (commentary of Najul Balagha) he says that everyone who fully understands Arabic Language must agree that the sermons and the sayings of Hazrath Ali(a.s) are next only to the words of God and the Holy Prophet(P). Ali's words are so full of meanings and they convey such great ideas that this book Nahjul Balagha should be very carefully studied, referred and quoted by students as well as teachers. This professor of Arabic Literature and philosophy persuaded the Universities of Cairo and Beirut to include the book Nahjul Balagha in their courses for advance studies of literature and philosophy.

"Peak of Eloquence" (Nahjul Balagha)

Sermons, Letters and Saying of

Amir-ul-Momineen(The commander of the faithful), Imam ul-Muttaqueen(The leader of the Pious) Ali ibn Abu Talib (A.S).

As the Book Title states- its Not a Book of Jurisprudence. See comments quoted in the previous posts by Jurists/Scholars - What exactly they are saying about the contents of this book.

Correct me if I am wrong-Its not a Tradition Hadith book, that Jurist used to drive Fiqhi solutions to Islamic Acts(Taqlidi Issues Prayers. Fasting, Hajj etc..Haram/Halal).

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10 hours ago, Ali_Hussain said:

learn to read and understand, most of what you quoted is already on that site.

Articulate the purpose of your original post. As this is a Critical issue for Shia of Imam Ali(as).

Is it to give us the glad tiding of this event on 15 Shaban?

Is it to refute it?

Is it to propagate this site?

Clearly state what are you as a Shia of Imam Ali(as) looking to accomplish here? I do not see any refutation so do you agree with it?

Point out what I quoted is Already on this Site- Is some of it, of All of it , with the same spin or different take?

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14 hours ago, von Lohengramm said:

What are your thoughts on this?

Firstly, despite its popularity, Nahj al-Balagha is not one of our main books, and so it is not at the same level of importance and authenticity as the Four Books - al-Kafi, Man La Yahduruhul Faqih, Tahdheeb, and Istibsar - or many other texts.

Secondly, much of Nahj al-Balagha actually comes from Sunni texts, and so when the website says "There are no reliable Shia sources that predate Nahj Al-Balagha", it ignores that the author collected some of the sermons and letters from Sunni sources, some of which may be authentic by their standards.

Thirdly, as a Buyid-era Baghdadi text, Nahj al-Balagha is meant to be a syncretic book whose content can be appreciated by multiple schools and sects. It is similar with other Baghdadi texts of this era, such as Tafsir Tibyan.

Fourthly, the book itself is called the "Peak of Eloquence", and is not meant to be a sahih book of Shii theology or law, but a book about the poetic eloquence of Imam `Ali (as), his wisdom, and his character. Some believe that the Imam had a specific literary style that is difficult to replicate, due to its proficient use of vocabulary and grammar.

Fifthly, rijal is not black and white, and its proper application is debated in scholarly circles. Two people can look at the same chain and come to three conclusions. A person cannot just pick up Sayyid al-Khoei's book and start grading away. Perhaps a more useful evaluation of the sermons is to analyze their phrasing and their use of vocabulary, because the Arabic of the 7th century is not identical to the Arabic of later centuries. Of course, that would take real scholastic competence, which most of these websites do not have.

So I think people should look at "authenticity" differently. "Authentic" can mean correct, but it also means original, genuine, and legitimate. Instead of just analyzing the isnad of the sermons, and deciphering what we think Najashi said about this narrator or that narrator, let's look at its content, and judge the value of its wisdom, its literary style, and even its tawatur (in form and in meaning). That is what "Nahj al-Balagha" is all about.

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3 hours ago, starlight said:

5916aa5cc0fc7_2017-05-1311_38_58.png.31b951dc45bc8016ec5a9552675a9df7.png

Why is there even a debate? 

The word generally does suggest that either some people dispute its authenticity and/or some elements of it may not be authentic, which would seem to be consistent with Bro Qa'im post above.

Edited by Haji 2003

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9 hours ago, S.M.H.A. said:

Articulate the purpose of your original post. As this is a Critical issue for Shia of Imam Ali(as).

Is it to give us the glad tiding of this event on 15 Shaban?

Is it to refute it?

Is it to propagate this site?

Clearly state what are you as a Shia of Imam Ali(as) looking to accomplish here? I do not see any refutation so do you agree with it?

Point out what I quoted is Already on this Site- Is some of it, of All of it , with the same spin or different take?

In what way is this a critical issue for anyone?  Please explain to me,  in your own words what is lost if the narrations in Nahj aren't narrated through reliable chains of narration?

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وَأَخِي هَارُونُ هُوَ أَفْصَحُ مِنِّي لِسَانًا فَأَرْسِلْهُ مَعِيَ رِدْءًا يُصَدِّقُنِي ۖ إِنِّي أَخَافُ أَنْ يُكَذِّبُونِ {34}

[Shakir 28:34] And my brother, Haroun, he is more eloquent of tongue than I, therefore send him with me as an aider, verifying me: surely I fear that they would reject me.
[Pickthal 28:34] My brother Aaron is more eloquent than me in speech. Therefor send him with me as a helper to confirm me. Lo! I fear that they will give the lie to me.
[Yusufali 28:34] "And my brother Aaron - He is more eloquent in speech than I: so send him with me as a helper, to confirm (and strengthen) me: for I fear that they may accuse me of falsehood."

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The reason being that the Sunni consider imam Ali as ordinary man. thus whatever Imam Ali AS sayings are they are of an ordinary man saying and all the matter which Sunnis find to save the false image and disrespect of the companions they have categorized as Non Sahih material.

What a shame on them?

 

Edited by skyweb1987

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Sermon 7: They have made Satan the master of their affairs...

About the hypocrites

ومن خطبة له (عليه السلام)

يذم فيها أتباع الشيطان

They1 have made Satan the master of their affairs, and he has taken them as partners. He has laid eggs and hatched them in their bosoms. He creeps and crawls in their laps. He sees through their eyes, and speaks with their tongues. In this way he has led them to sinfulness and adorned for them foul things like the action of one whom Satan has made partner in his domain and speaks untruth through his tongue.

اتَّخَذُوا الشَّيْطَانَ لاِمْرِهِمْ مِلاَكاً، وَاتَّخَذَهُمْ لَهُ أَشْرَاكاً، فَبَاضَ وَفَرَّخَ في صُدُورِهِمْ، وَدَبَّ وَدَرَجَ في حُجُورِهِمْ، فَنَظَرَ بِأَعْيُنِهِمْ، وَنَطَقَ بِأَلسِنَتِهِمْ، فَرَكِبَ بِهِمُ الزَّلَلَ، وَزَيَّنَ لَهُمُ الخَطَلَ، فِعْلَ مَنْ قَدْ شَرِكَهُ الشَّيْطَانُ في سُلْطَانِهِ، وَنَطَقَ بِالبَاطِلِ عَلى لِسَانِهِ!

Alternative Sources for Sermon 7

(1) Al-Zamakhshari, Rabi`, I, 109;

(2) Ibn al-'Athir, al-Nihayah, II, 50. (kh-t-l )

https://www.al-islam.org/nahjul-balagha-part-1-sermons/sermon-7-they-have-made-satan-master-their-affairs

Eloquent way, of describing with Superior Knowledge and with Wisdom. Its a method of Verification itself, Second the Source is Alternate source is usually provided for these Letters and Sermon. 

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Second Tradition

The Messenger of Allah (S) was leaving for (the Battle of) Tabuk and left ‘Ali (as) behind as his successor. So, ‘Ali (as) said: Are you leaving me behind with women and children? 

The Prophet (S) answered: 

Are you not pleased that you are to me like Harun was to Musa except there is no prophet after me.47

This tradition is unanimously accepted by both Shi’ites and Sunnis. The compilers of Sihah48 and authentic Masanid49 (tradition) Sunni books have transmitted it. Many of their great scholars have claimed consensus over its authenticity, for they state that this tradition is unanimously accepted as authentic.

https://www.al-islam.org/principles-faith-usul-al-din-husayn-vahid-khorasani/divine-leadership-imamat#second-tradition

The Vicegerenc/The Brotherhood/The Assistance/The Restoration/The Sharing of the Command/The Succession.

Peak of Eloquence is also another way to look at it.

*****

After the Book of Allah(awj),

This Book 

  

"Peak of Eloquence" (Nahjul Balagha)

Sermons, Letters and Saying of

Amir-ul-Momineen(The commander of the faithful), Imam ul-Muttaqueen(The leader of the Pious) Ali ibn Abu Talib (A.S).

Has no Equal:

So, an True Muslim should ask, Can I find anyone else after the Prophet Muhammad (peace be upon him and

his Progeny) who's speech has this kind of Knowledge/Wisdom and Eloquence?

Can they produce a Book like "Peak of Eloquence" (Nahjul Balagha)?

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