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In the Name of God بسم الله

Jondab_Azdi

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Posts posted by Jondab_Azdi

  1. (bismillah)

    This is a fair point, Jondab. al-Tusi ÑÖí Çááå Úäå only has a tareeq to Muhammad b. Ismai`il ÑÍãå Çááå's Kitab al-Hajj, and this is not about hajj. I will investigate further.

    æÇááå ÃÚáã

    Ýí ÇãÇä Çááå

    Some scholars have argued that usually its Kitab al-Hajj which has the abwaab and riwayaat of Ziyaraat like Shaykh al-Kulayni in al-Kafi, Shaykh Hurr al-Amuli in al-Wasael, but again this would be a big assumption in case of Muhammad b. Ismail, because there is a possibility that Shaykh Tusi got it from a book of some other narrator(ÛíÑ ßÊÇÈ ãÍãÏ Èä ÇÓãÇÚíá).

    w/s

  2. ÈÓã Çááå ÇáÑÍãä ÇáÑÍíã

    I say: This chain is weak for the same reasons (with the same reasons) as shown earlier, albeit the Tusi’s tareeq to Muhammad b. Isma`il is sahih.

    Shaykh al-Radhy said:

    ... ÃÏÚí Ãä ÇáÔíÎ ÇáØæÓí äÞáåÇ ãä ßÊÇÈ ãÍãÏ Èä ÅÓãÇÚíá Èä ÈÒíÚ æåÐÇ æÅä ßÇä áÇ ÔÇåÏ Úáíå

    Regardless of other weaknesses in the isnad of this ziyarah, how can we be sure that Shaykh Tusi narrated this from the book of Muhammad b. Ismail and not from the book of some other narrator?

    There is a narration in al-Misbah from Abdullah b. Sinan (ra) and al-Khoei graded it as mursal(daeef). The tareeq (in fihrist) of Shaykh Tusi to the book(s) of Abdullah b. Sinan is sahih and yet al-Khoei graded it as mursal(daeef). His argument is that the tareeq mentioned in al-Fihrist is limited to the books of Ibn Sinan and doesn't includes all his "narrations" and therefore it is possible that Shaykh Tusi narrated this riwayah of Ibn Sinan from the book of some other narrator (ÛíÑ ßÊÇÈ ÚÈÏÇááå Èä ÓäÇä). Therefore, to grade that hadith of Abdullah b. Sinan as sahih we need a sahih tareeq of Shaykh Tusi to Abdullah b. Sinan with something like:

    ... ÇÎÈÑäÇ ÈÌãíÚ ßÊÈå æÑæÇíÇÊå

    And since we dont have this^ kind of tareeq for Ibn Sinan, therefore, he graded his ahadith as mursal / daeef. (ref: http://www.al-khoei....dex.php?id=3258 pg. 318)

    How is the above case different from the sanad of this Ziyarah in al-Misbah (Shaykh Tusi >> Muhammad b. Ismail) ? Do we have sahih tareeq of Shaykh Tusi to Muhammad b. Ismail (ra) for "ÌãíÚ ßÊÈå æÑæÇíÇÊå" ?

    w/s

  3. So technically, he is two Tabaqa's away from al-Kulayni [one away from al-Kulayni's Mashayikh], but al-Kulayni in a few Ahadith bridges that gap and narrates from him directly, and I was referring to that, and so to the definite possibility of Muhammad b. Yahya [from the Mashayikh of al-Kulayni to narrate from al-Amriki, as al-Himyari narrates from him directly in one of an-Najashi's path to al-Amriki].

    Looking at the other isnad, it seems very unlikely that al-Kulayni narrated from Abdullah b. Jafar directly without a wasitah. It seems that the isnad you mentioned in your last post are the case of 'wijadah'. I have read that scholars of rijaal don't consider Abdullah b. Jafar and even Sad b. Abdullah as direct mashaykh of al-Kulayni. Correct me if I am wrong but I think Syed al-Khoei also believed the same. He does mentions Muhammad b. Abdullah b. Jafar and Muhammad b. Yahya as the mashaykh of al-Kulayni but never said Abdullah b. Jafar as direct mashaykh of al-Kulayni.

    See point 18 and 25 here in the list of names of mashaykh: http://alhawzaonline...idiye/02/05.htm

    This is also interesting: http://www.al-jalali...089/manhaj2.htm pg. 203.

    w/s

  4. Akhi, please take my whole paragraph into consideration and don't cherry pick my sentences (you might - unintentionally - misrepresent my point). Anyways, the argument didn't hinge on Humayd only ... see the second sentence on Shubayri-Zanjani's point as well.

    Akhi, I didn't comment on the second sentence as its even more weaker usul. Muawiyah b. Hakeem did narrated from other majhool narrators. Syed al-Khoei has discussed this in very much detail and considered ahadith of those majaheel as daeef from whom even Muhammad b. Abi Umayr (ra) narrated.

    w/s

  5. Salam Dar,

    This is really good work. As we discussed in private, note that al-Tusi writes how a thiqa narrated a lot of usul from Muhammad b. Khalid al-Tayalisi:

    ãÍãÏ Èä ÎÇáÏ ÇáØíÇáÓí ¡ íßäì ÃÈÇ ÚÈÏ Çááå ¡ Ñæì Úäå ÍãíÏ ÃÕæáÇ ßËíÑÉ

    This would have been a considerable point only if the other narrators from which Humayd took usul were thiqah. Here are some other narrators from whom Humayd took a lot of usul:

    ÃÍãÏ Èä ãÍãÏ Èä ÒíÏ = majhool

    ÃÍãÏ Èä ãÍãÏ Èä ãÓáãÉ = majhool

    ÇáÞÇÓã Èä ÅÓãÇÚíá ÇáÞÑÔí = waqifi daeef

    ãÍãÏ Èä ÇáÍÓä Èä ÍÇÒã = majhool

    So, this actually proves the opposite.

    w/s

  6. (bismillah)

    Thanks bro. It has been recently put to my attention that Ibn Tawwus and Bahr al-`Ulum named that majhul narrator as from the Mashayikh of Mufid [ra] and Najashi [ra]. More weight to his tahseen, and if the later then thiqa.

    There is no clear proof that he was from the mashaykh of Najashi.

    From rijaal Najashi:

    ÞÇá ÃÈæ ÇáÍÓíä ãÍãÏ Èä åÇÑæä Èä ãæÓì ÑÍãå Çááå: ÞÇá ÃÈí: ÞÇá ÃÈæ Úáí Èä åãÇã: ÍÏËäÇ ÚÈÏ Çááå Èä ÇáÚáÇÁ ÞÇá: ßÇä ÃÍãÏ Èä ãÍãÏ Èä ÇáÑÈíÚ ÚÇáãÇ ÈÇáÑÌÇá

    The word used by Najashi is "ÞÇá" (the narrator said) and not "ÃÎÈÑäÇ" (the narrator told us) etc. The word ÞÇá doesn't proves that the narrator met Shaykh Najashi or was from his mashaykh. Syed al-Khoei also didn't consider him from the mashaykh of Najashi.

    As for him being from mashaykh of Shaykh al-Mufeed (ar), then it's not of much significance. Ayatullah Khoei considered them majhool and their ahadith daeef if they don't have clear tawtheeq.

    w/s

  7. Authentic hadith in our book al-Kafi explicity states Azar as father of Prophet Ibrahim (as). . .

    علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن هشام بن سالم، عن أبي أيوب الخزاز، عن أبصير، عن أبي عبدالله (ع): أن آزر أبا إبراهيم (ع) كان منجما لنمرود ولم يكن يصدر إلا عن أمره فنظر ليلة في النجوم فاصبح وهويقول لنمرود: لقد رأيت عجبا، قال: وما هو؟ قال: رأيت مولودا يولد في أرضنا يكون هلاكنا على يديه ولا يلبث إلا قليلا حتى يحمل به،

    . . .

    w/s

  8. AKHBARI METHODOLOGY:

    "Everything is permissible unless ruled as prohibited"

    This is the general principle laid down in a Hadith. But Akhbaris take the permissibility and prohibition only if it 'SPECIFIC PERMISSION OR SPECIFIC PROHIBITION". So it means that if something is not Specifically Prohibited it is allowed under Akhbari rule. While on the other hand in Usooli methodology if some thing is not prohibited specifically but there are principles laid down in Quran and Sunnah on the basis of which that thing can be prohibited then the same is prohibited.

    It appears that Akhbari methodology leaves more space for "Bidah" or "Innovation" because there are many things which are not specifically prohibited in Quran and Sunnah. I shall not be surprised if i saw some Akhbari Shia passing a big needle through their cheeks on the name of Azadari as some African tribes do because of this general principle "Everything is permissible unless ruled as prohibited"

    I welcome the alternate view about the Akhbari methodology. Sorry if i hurt some one but this is only a process of learning and sharing knowledge.

    ^This is not really the Akhbari methodology.

    See:

  9. (bismillah)

    First, Show us the source of this hadeeth from Imam al-Rida Úáíå ÇáÓáÇã because I have my suspicions that that is not the correct translation.

    Secondly, it's clear from other narratives that the Imams (as) are better than the Prophets preceding Khatim al-Ambiya (pbuh).

    Here is one example: 16. Khaythama reported that Abu Ja‘far said, “…O Khaythama! There will come a time for the people when they will not know who is Allah and His unity until Dajjàl appears and Jesus the son of Mary, may peace and blessings be with both of them, descends from the sky, and Allah will kill Dajjàl by his hands and a man that is from our House will pray with the people. Do you not know that Jesus will pray behind us, although he is a prophet? Beware that we are better than him.”

    (Bihàr, 24, 328, 46)

    Ýí ÃãÇä Çááå

    There has never been consensus among shi'a scholars regarding the superiority of Imams of Ahlulbayt (as) over Prophets (as).

    See: http://www.shiachat....ost__p__1980835

    Regarding that hadith you posted, see: http://www.shiachat....ost__p__1981586

    w/s

  10. In the same chapter, Hadith no. 7

    - ãÍãÏ Èä íÍíì¡ Úä ÃÍãÏ Èä ãÍãÏ¡ Úä ÇáæÔÇÁ¡ Úä ÃÍãÏ Èä ÚÇÆС Úä ÃÈí ÎÏíÌÉ¡ Úä ÃÈí ÚÈÏÇááå (Úáíå ÇáÓáÇã) ÞÇá¡ ßäÊ ÚäÏ ÃÈí Ýí Çáíæã ÇáÐí ÞÈÖ Ýíå ÝÃæÕÇäí ÈÃÔíÇÁ Ýí ÛÓáå æÝí ßÝäå æÝí ÏÎæáå ÞÈÑå¡ ÝÞáÊ: íÇ ÃÈÇå æÇááå ãÇ ÑÃíÊß ãäÐ ÇÔÊßíÊ ÃÍÓä ãäß Çáíæã¡ ãÇ ÑÃíÊ Úáíß ÃËÑ ÇáãæÊ¡ ÝÞÇá: íÇ Èäí ÃãÇ ÓãÚÊ Úáí Èä ÇáÍÓíä (ÚáíåãÇ ÇáÓáÇã) íäÇÏí ãä æÑÇÁ ÇáÏÇÑ íÇ ãÍãÏ ÊÚÇá¡ ÚÌá¿

    Muhammad bin Yahya from Ahmad bin Muhammad from al-Wash'a from Ahmad bin A'idh from Abi Khadija from Abi Abdillah (a.s) who said : I was with my father the day that he died, so he willed to me some things about his Ghusl and his Kafan and his being entered into his grave, so I said : O my father, I have not seen you in a better condition since you fell ill than today, and I do not seen any signs of death upon you, so He (a.s) said : O my son, have you not heard Ali bin Husayn (upon them both peace) calling from behind the house, saying : O Muhammad, come, make haste?

    al-Majlisi makes it Dhaif like Muwathaq,

    Since Muhammad bin Yahya (Thiqah - Imami), Ahmad bin Muhammad (Thiqah - Imami), al-Wash'a (Thiqah - Ghayr Imami who returned), Ahmad bin Aidh (Thiqah - Imami),

    as to Abi Khadija then he is according to al-Khui - Salim bin Mukrim - Thiqah Thiqah,

    though there are other Rijal who also had the same Kuniyyah of Abu Khadijah who are Majhul narrating from al-Sadiq, so for al-Khui this Hadith is Muwathaq like Sahih,

    and if it truly is the case that it is Salim, then for al-Majlisi it should be Muwathaq,

    In conclusion, the Hadith is Muwathaq due to al-Wash'a who was from the Waqifa and returned, and it is possible this Hadith was narrated in the state after return and so would become Sahih, as long as Abi Khadija is Salim, and that is closer to the truth.

    al-Majlisi graded it 'daif / muwaththaq' probably b/c of different opinions regarding Salim b. Mukarram.

    æÞÏ ÇÎÊáÝ Ýíå¡ ÝÐåÈ ÈÚÖ Åáì æËÇÞÊå¡ æÐåÈ ÂÎÑæä Åáì ÖÚÝå¡ æÊæÞøÝ Ýíå ÇÈä ØÇææÓ(1)¡ æÇáÚáÇøãÉ

    I read this today...

    ÈÖÚÝ ÇáÓäÏ ÈÇÈí ÎÏíÌÉ ÓÇáã Èä ãßÑã ÇáÌãÇá¡ ÍíË ÖÚÝå ßá ãä ÇáÔíÎ æÇÈä ÏÇæÏ æÇáÚáÇãÉ ÇáÍáí¡æÈÊÖÚíÝ ÇãËÇá åÄáÇÁ ÊÓÞØ ÇáÑæÇíÉ Úä ÇáÇÚÊÈÇÑ¡ æáÇ íÌÏí ÊæËíÞ ÇáäÌÇÔí Ýí ÇáãÞÇã¡ áãÚÇÑÖÊå ÈÊÖÚíÝþÇáÌãÇÚÉ ÝíÊÚÇÑÖÇä æíÊÓÇÞØÇä¡ æÊÈÞì ÇáÑæÇíÉ ÈáÇ ÊæËíÞ ÝáÇ íãßä ÇáÇÓÊäÇÏ ÇáíåÇ¡ æáÇ íãßä ÍíäÆÐ æÕÝåÇÈÇáÕÍíÍÉ Çæ ÇáãÚÊÈÑÉ ßãÇ ÞÏ íÑì Ýí ÇáÓäÉ ÇáÈÚÖ

    w/s

  11. Wa alaykum assalam wa rahmetuAllahi wa barekato.

    JazakAllah khayr for your contributions.

    رجال‏الكشي/الجزءالأول/الجزءالسادس/615

    1147 - روى أصحابنا عن الفضل بن كثير عن علي بن عبد الغفار المكفوف عن الحسن بن الحسين بن صالح الخثعمي قال ذكر بين يدي أبي الحسن الرضا (ع) حمزة بن بزيع فترحم عليه فقيل له إنه كان يقول بموسى و يقف عليه فترحم عليه ساعة ثم قال: من جحد حقي كمن جحد حق آبائي.

    Does that not make Hamza bin Bazee` mamdooh? Hence the hadeeth could be hasan.

    No b/c the sanad of this narration from Rijal Kashhi is also weak b/c of majhool narrators. Syed al-Khoei said: وهذا الطريق لم تثبت صحته عندي

    أما الرواية فقد ذكرها الكشي في ترجمته ( 517 ) كما نقل ، وهي ضعيفة ، فان الفضل بن كثير مهمل ، والحسن بن الحسين بن صالح مجهول ، فلا يمكن الاستدلال بها على المدح ، ولا على القدح .

    w/s

  12. ÚÏÉ ãä ÃÕÍÇÈäÇ¡ Úä Óåá Èä ÒíÇÏ¡ Úä ÅÓãÇÚíá Èä ãåÑÇä¡ Úä ãÍãÏ Èä ãäÕæÑ ÇáÎÒÇÚí¡ Úä Úáí Èä ÓæíÏ¡ æãÍãÏ Èä íÍíì¡ Úä ãÍãÏ Èä ÇáÍÓíä Úä ãÍãÏ Èä ÅÓãÇÚíá Èä ÈÒíÚ¡ Úä Úãå ÍãÒÉ Èä ÈÒíÚ¡ Úä Úáí Èä ÓæíÏ¡ æÇáÍÓä Èä ãÍãÏ¡ Úä ãÍãÏ Èä ÃÍãÏ ÇáäåÏí¡ Úä ÅÓãÇÚíá Èä ãåÑÇä¡ Úä ãÍãÏ Èä ãäÕæÑ¡ Úä Úáí Èä ÓæíÏ ÞÇá: ßÊÈÊ Åáì ÃÈí ÇáÍÓä ãæÓì (Úáíå ÇáÓáÇã) æåæ Ýí ÇáÍÈÓ ßÊÇÈÇ ÃÓÃáå Úä ÍÇáå æÚä ãÓÇÆá ßËíÑÉ ÝÇÍÊÈÓ ÇáÌæÇÈ Úáí ÃÔåÑ Ëã ÃÌÇÈäí ÈÌæÇÈ åÐå äÓÎÊå: ÈÓã Çááå ÇáÑÍãä ÇáÑÍíã ÇáÍãÏ ááå ÇáÚáí ÇáÚÙíã ÇáÐí ÈÚÙãÊå æäæÑå ÃÈÕÑ ÞáæÈ ÇáãÄãäíä¡ æÈÚÙãÊå æäæÑå ÚÇÏÇå ÇáÌÇåáæä¡ æÈÚÙãÊå æäæÑå ÇÈÊÛì ãä Ýí ÇáÓãÇæÇÊ æãä Ýí ÇáÇÑÖ Åáíå ÇáæÓíáÉ ÈÇáÇÚãÇá ÇáãÎÊáÝÉ æÇáÇÏíÇä ÇáãÊÖÇÏÉ¡ ÝãÕíÈ æãÎØÆ¡ æÖÇá æãåÊÏí¡ æÓãíÚ æÃÕã æÈÕíÑ æÃÚãì ÍíÑÇä¡ ÝÇáÍãÏ ááå ÇáÐí ÚÑÝ ææÕÝ Ïíäå ãÍãÏ (Õáì Çááå Úáíå æÂáå) ÃãÇ ÈÚÏ ÝÅäß ÃãÑÄ ÃäÒáß Çááå ãä Âá ãÍãÏ ÈãäÒáÉ ÎÇÕÉ æÍÝÙ ãæÏÉ ãÇ ÇÓÊÑÚÇß ãä Ïíäå æãÇ Ãáåãß ãä ÑÔÏß æÈÕÑß ãä ÃãÑ Ïíäß ÈÊÝÖíáß ÅíÇåã æÈÑÏß ÇáÇãæÑ Åáíåã¡ ßÊÈÊ ÊÓÃáäí Úä ÇãæÑ ßäÊ ãäåÇ Ýí ÊÞíÉ æãä ßÊãÇäåÇ Ýí ÓÚÉ ÝáãÇ ÇäÞÖì ÓáØÇä ÇáÌÈÇÈÑÉ æÌÇÁ ÓáØÇä Ðí ÇáÓáØÇä ÇáÚÙíã ÈÝÑÇÞ ÇáÏäíÇ ÇáãÐãæãÉ Åáì ÃåáåÇ ÇáÚÊÇÉ Úáì ÎÇáÞåã ÑÃíÊ Ãä ÇÝÓÑ áß ãÇ ÓÃáÊäí Úäå ãÎÇÝÉ Ãä íÏÎá ÇáÍíÑÉ Úáì ÖÚÝÇÁ ÔíÚÊäÇ ãä ÞÈá ÌåÇáÊåã¡ ÝÇÊÞ Çááå ÚÒ ÐßÑå æÎÕ ÈÐáß ÇáÇãÑ Ãåáå æÇÍÐÑ Ãä Êßæä ÓÈÈ ÈáíÉ Úáì ÇáÇæÕíÇÁ Ãæ ÍÇÑÔÇ Úáíåã (1) ÈÅÝÔÇÁ ãÇ ÇÓÊæÏÚÊß æÅÙåÇÑ ãÇ ÇÓÊßÊãÊß æáä ÊÝÚá Åä ÔÇÁ Çááå¡ Åä Ãæá ãÇ Ãäåì Åáíß Ãäí ÃäÚí Åáíß äÝÓí Ýí áíÇáí åÐå ÛíÑ ÌÇÒÚ æáÇ äÇÏã æáÇ ÔÇß ÝíãÇ åæ ßÇÆä ããÇ ÞÏ ÞÖì Çááå ÚÒ æÌá æÍÊã ÝÇÓÊãÓß ÈÚÑæÉ ÇáÏíä¡ Âá ãÍãÏ æÇáÚÑæÉ ÇáæËÞì ÇáæÕí ÈÚÏ ÇáæÕí æÇáãÓÇáãÉ áåã æÇáÑÖÇ ÈãÇ ÞÇáæÇ æáÇ ÊáÊãÓ Ïíä ãä áíÓ ãä ÔíÚÊß æáÇ ÊÍÈä Ïíäåã ÝÅäåã ÇáÎÇÆäæä ÇáÐíä ÎÇäæÇ Çááå æÑÓæáå æÎÇäæÇ ÃãÇäÇÊåã æÊÏÑí ãÇ ÎÇäæÇ ÃãÇäÇÊåã ÇÆÊãäæÇ Úáì ßÊÇÈ Çááå ÝÍÑÝæå æÈÏáæå æÏáæÇ Úáì æáÇÉ ÇáÇãÑ ãäåã ÝÇäÕÑÝæÇ Úäåã ÝÃÐÇÞåã Çááå áÈÇÓ ÇáÌæÚ æÇáÎæÝ ÈãÇ ßÇäæÇ íÕäÚæä æÓÃáÊ Úä ÑÌáíä ÇÛÊÕÈÇ ÑÌáÇ ãÇáÇ ßÇä íäÝÞå Úáì ÇáÝÞÑÇÁ æÇáãÓÇßíä æÇÈäÇÁ ÇáÓÈíá æÝí ÓÈíá Çááå ÝáãÇ ÇÛÊÕÈÇå Ðáß áã íÑÖíÇ ÍíË ÛÕÈÇå ÍÊì ÍãáÇå ÅíÇå ßÑåÇ ÝæÞ ÑÞÈÊå Åáì ãäÇÒáåãÇ ÝáãÇ ÃÍÑÒÇå ÊæáíÇ ÅäÝÇÞå ÃíÈáÛÇä ÈÐáß ßÝÑÇ¿ ÝáÚãÑí áÞÏ äÇÝÞÇ ÞÈá Ðáß æÑÏÇ Úáì Çááå ÚÒ æÌá ßáÇãå æåÒÆÇ ÈÑÓæáå (Õáì Çááå Úáíå æÂáå) æåãÇ ÇáßÇÝÑÇä ÚáíåãÇ áÚäÉ Çááå æÇáãáÇÆßÉ æÇáäÇÓ ÃÌãÚíä æÇááå ãÇ ÏÎá ÞáÈ ÃÍÏ ãäåãÇ ÔÆ ãä ÇáÇíãÇä ãäÐ ÎÑæÌåãÇ ãä ÍÇáÊíåÇ æãÇ ÇÒÏÇÏÇ ÅáÇ ÔßÇ¡ ßÇäÇ ÎÏÇÚíä¡ ãÑÊÇÈíä¡ ãäÇÝÞíä ÍÊì ÊæÝÊåãÇ ãáÇÆßÉ ÇáÚÐÇÈ Åáì ãÍá ÇáÎÒí Ýí ÏÇÑ ÇáãÞÇã¡ æÓÃáÊ Úãä ÍÖÑ Ðáß ÇáÑÌá æåæ íÛÕÈ ãÇáå æíæÖÚ Úáì ÑÞÈÊå ãäåã ÚÇÑÝ æãäßÑ ÝÇæáÆß Ãåá ÇáÑÏÉ ÇáÇæáì ãä åÐå ÇáÇãÉ ÝÚáíåã áÚäÉ Çááå æÇáãáÇÆßÉ æÇáäÇÓ ÃÌãÚíä¡ æÓÃáÊ Úä ãÈáÛ ÚáãäÇ æåæ Úáì ËáÇËÉ æÌæå ãÇÖ æÛÇÈÑ æÍÇÏË ÝÃãÇ ÇáãÇÖí ÝãÝÓÑ æÃãÇ ÇáÛÇÈÑ ÝãÒÈæÑ (1) æÃãÇ ÇáÍÇÏË ÝÞÐÝ Ýí ÇáÞáæÈ æäÞÑ Ýí ÇáÇÓãÇÚ æåæ ÃÝÖá ÚáãäÇ æáÇ äÈí ÈÚÏ äÈíäÇ ãÍãÏ (Õáì Çááå Úáíå æÂáå)¡ æÓÃáÊ Úä ÇãåÇÊ ÃæáÇÏåã æÚä äßÇÍåã æÚä ØáÇÞåã ÝÃãÇ ÇãåÇÊ ÃæáÇÏåã Ýåä ÚæÇåÑ Åáì íæã ÇáÞíÇãÉ äßÇÍ ÈÛíÑ æáí æØáÇÞ Ýí ÛíÑ ÚÏÉ æÃãÇ ãä ÏÎá Ýí ÏÚæÊäÇ ÝÞÏ åÏã ÅíãÇäå ÖáÇáå æíÞíäå Ôßå¡ æÓÃáÊ Úä ÇáÒßÇÉ Ýíåã ÝãÇ ßÇä ãä ÇáÒßÇÉ ÝÃäÊã ÃÍÞ Èå áÇäÇ ÞÏ ÃÍááäÇ Ðáß áßã ãä ßÇä ãäßã æÃíä ßÇä æÓÃáÊ Úä ÇáÖÚÝÇÁ ÝÇáÖÚíÝ ãä áã íÑÝÚ Åáíå ÍÌÉ æáã íÚÑÝ ÇáÇÎÊáÇÝ ÝÅÐÇ ÚÑÝ ÇáÇÎÊáÇÝ ÝáíÓ ÈÖÚíÝ¡ æÓÃáÊ Úä ÇáÔåÇÏÇÊ áåã ÝÃÞã ÇáÔåÇÏÉ ááå ÚÒ æÌá æáæ Úáì äÝÓß æÇáæÇáÏíä æÇáÇÞÑÈíä ÝíãÇ Èíäß æÈíäåã ÝÅä ÎÝÊ Úáì ÃÎíß ÖíãÇ (2) ÝáÇ æÇÏÚ Åáì ÔÑÇÆØ Çááå ÚÒ ÐßÑå ÈãÚÑÝÊäÇ ãä ÑÌæÊ ÅÌÇÈÊå æáÇ ÊÍÕä ÈÍÕä ÑíÇÁ (3) ææÇá Âá ãÍãÏ æáÇ ÊÞá áãÇ ÈáÛß ÚäÇ æäÓÈ ÅáíäÇ åÐÇ ÈÇØá æÅä ßäÊ ÊÚÑÝ ãäÇ ÎáÇÝå ÝÅäß áÇ ÊÏÑí áãÇ ÞáäÇå æÚáì Ãí æÌå æÕÝäÇå¡ Âãä ÈãÇ ÇÎÈÑß æ¡ áÇ ÊÝÔ ãÇ ÇÓÊßÊãäÇß ãä ÎÈÑß¡ Åä æÇÌÈ ÍÞ ÃÎíß Ãä áÇ ÊßÊãå ÔíÆÇ ÊäÝÚå Èå áÇãÑ ÏäíÇå æÂÎÑÊå æáÇ ÊÍÞÏ Úáíå æÅä ÃÓÇÁ æÃÌÈ ÏÚæÊå ÅÐÇ ÏÚÇß æáÇ ÊÎá Èíäå æÈíä ÚÏæå ãä ÇáäÇÓ æ Åä ßÇä ÃÞÑÈ Åáíå ãäß æÚÏå Ýí ãÑÖå¡ áíÓ ãä ÃÎáÇÞ ÇáãÄãäíä ÇáÛÔ æáÇ ÇáÇÐì æáÇ ÇáÎíÇäÉ æáÇ ÇáßÈÑ æáÇ ÇáÎäÇ æáÇ ÇáÝÍÔ æáÇ ÇáÇãÑ Èå (1) ÝÅÐÇ ÑÃíÊ ÇáãÔæå ÇáÇÚÑÇÈí Ýí ÌÍÝá (2) ÌÑÇÑ ÝÇäÊÙÑ ÝÑÌß æáÔíÚÊß ÇáãÄãäíä æÅÐÇ ÇäßÓÝÊ ÇáÔãÓ ÝÇÑÝÚ ÈÕÑß Åáì ÇáÓãÇÁ æÇäÙÑ ãÇ ÝÚá Çááå ÚÒ æÌá ÈÇáãÌÑãíä ÝÞÏ ÝÓÑÊ áß ÌãáÇ ãÌãáÇ æ (Õáì Çááå Úáì ãÍãÏ æÂáå) ÇáÇÎíÇÑ. (ÍÏíË äÇÏÑ)

    (1) ÇáÊÍÑíÔ Èíä ÇáÈåÇÆã åæ ÇáÇÛÑÇÁ æÊåíÌ ÈÚÖåÇ Úáì ÈÚÖ. (ÇáäåÇíÉ)

    (1) Ýí ÈÚÖ ÇáäÓÎ [ ÝãÑãæÒ ]

    (2) ÇáÖíã: ÇáÙáã

    (3) Ýí ÈÚÖ ÇáäÓÎ [ æáÇ ÊÍÖÑ ÍÕä ÒäÇ ]

    (1) Ýí ÈÚÖ ÇáäÓÎ [ ÃãÑ Èå ]

    (2) ßÌÚÝÑ: ÇáÌíÔ ÇáßÈíÑ æÇáÑÌá ÇáÚÙíã æÇáÓíÏ ÇáßÑíã æßÃäå ÇÔÇÑÉ Åáì ÌíÔ ÇáÓÝíÇäí æÝÊäÊå

    A number of our people have narrated from Sahl bin Ziyad from 'Isma'il bin Mehran from Muhammed bin Mansur al-Khuza'iy from Ali bin Suwayd;

    and Muhammed bin Yahya from Muhammed bin al-Husayn from Muhammed bin 'Isma'il bin Bazi' from his uncle Hamzah bin Bazi' from Ali bin Suwayd;

    and al-Hassan bin Muhammed from Muhammed bin Ahmad al-Nahdiy from 'Isma'il bin Mehran from Muhammed bin Mansur from Ali bin Suwayd:

    He (Ali bin Suwayd) said:

    "I wrote to Abu al-Hassan, Musa Úáíå ÇáÓáÇã, when he was in prison, a letter in which I asked him about his condition and many questions. The answer did not come for several months. Then he wrote to me and this a copy of the answer:

    In the Name of Allah, the Beneficient, the Merciful. All praise belongs to Allah, most High, most Great, through whose greatness and light the hearts of believing can see and because of His greatness and light the ignorant ones become His enemies, through His greatness and light those in the skies and those on earth seek to establish the relation by using their different deeds and opposing religions. There are the right ones and those who are mistaken, lost and guided, those who can hear and deaf, seeing and blind wandering.

    All praise belongs to Allah whose religion Muhammed (S) has defined and described. Thereafter, you are of the people to whom Allah has given a special position with Ale (family of) Muhammed Úáíå ÇáÓáÇã, because of protecting the love, which attracts you to His religion. (It is also because of) that He inspired you with awareness and insight in matters of your religion. You give preference to them and ask your questions from them. You have written to ask me of the issues about which I was in a fearful condition. I was able to withold them. When the domination of the tyrants ended and the domination of the owner of the great dominion came (time of his martyrdom) in the form of departing and leaving the blameworthy world to its transgressing people against their Creator I found that I could explain what you have asked me.

    I am afraid that confusion may come upon our weak Shi`a because of their ignorance. So fear Allah, most Glorious, and inform about it to only those who deserve it and be cautious against your becoming a means against the executors of the will (Wasee's) or provoking against them through publicising what I have entrusted you with and exposing what I have asked you to hide and you will never do if Allah so wills.

    The first thing that I want to reach you is that I want to inform you of my death in these nights without being horrified or regretting or complaining about what is to happen of the matters that Allah, most Majestic, most Glorious, has determined and has made inevitable. You must get hold of the firm ring of Ale (family of) Muhammed and the formidable ring of the Executors of the Will (al-Wasee's) one after another. You must submit to them and agree with what they say and not to seek the religion of those who are not of your Shi`a.

    You must not love their religion because they are treacherous ones who betrayed Allah and His Messenger, betrayed their trust and you know how they betrayed their trust. They were entrusted with the book of Allah but they changed its meaning in exchange for other meaning instead of that with which they were entrusted. The people who possessed divien authority and knowledge were shown to them but they turned away from them. Allah made them taste hunger and fear because of what they had done.

    You have asked about the two men who usurped the asssets of a man, which he spent for the poor and the destitute and those who deplete their supplies on a journey and in the of Allah. When they usurped his asset, they did not stop for that much until they made him carry that asset to their homes. When they secured it, then they made themselves as the person in charge of its spending and they reach the level of disbelief in doing so. By my life, they had played hypocrisy before as rejection against Allah, most Majestic, Most Glorious, and His words, by considering His Messenger as deriding and they are rejectors, condemned by Allah, His angels and all people. By Allah, nothing entered in the heart of any of them of belief from the time of their coming out of their condition. It did not increase anything by doubt for them. They were deceitful, doubting and hypocrites until the angels of penalty took them away to their place of failure in the permanent dwelling. You have asked about those who were present with that man when they were usurping his assets and placed on his shoulder when certain ones knew but denied. They are of the first apostates of this nation; Allah, His angels and all people, condemn them.

    You have asked about the level of our knowldge. It is of three levels. One is abbout the past, about future and about that which is coming into being. That which is about the past is interpreted, that which is about future is written down and that which is about what is coming into being is placed in the hearts. It is knocked in the ears, that are the best and excellent form of our knowledge, and there is no prophet after our prophet, Muhammed (S).

    You have asked about the mothers of their children and about their marriage and their divorce. The mothers of their children are prostitutes to the Day of Judgement, their marriage is without guardian and divorce without waiting period. Those who come in our call then his belief destroys his misguidance, his certainty destroys his doubt. You have asked about their zakat. In Zakat, you have more right. We have made it lawful for you and for those who are of your people, whre they may be. You have asked about the weak ones. The weak ones are those with whom one canot argue (because they cannot understand it) and do not know the difference. If he knows the difference then he is not weak. You have asked about testimony in their favour. You must testify for the sake of Allah, most Majestic, most Glorious, even if it (testimony) is against your own self, parents, and relatives, or (if testimony is needed) between you and them. If you fear for your brother of injustice then it is not applicable. Call to the condition (religion) of Allah, most Majestic, most Glorious, to know us if you have hope in being accepted. You must not seek protection by means of showing off. Accept wilayah of Ale (family of) Muhammed and do not say about what has reached you from us or is ascribed to us as false even though you may know something against it from us, because you do not know why we said it and how we explained it. You must have faith in what I inform you and must not publicise what we have held back from you of good issues. Of the obligation toward your brother is not to hold back from him anything, which benefits him in this life or in the hereafter. You must not be envious toward him even if he does bad things, you must accept his invitation when he calls, do not leave him to his enemies of the people even if he is closer to him than you are, and visit him when he is ill. Cheating is not of the moral manners of the believing people, causing trouble, betrayal, arrogance, using indecent words, committing indecent acts or commanding to do such things. When you see the deformed Arab man with an army heavily (in a large number) moving, then you can expect coming of the glad news for you and for your Shi`a, the believing ones. When the sun appears, then you must raise your eye to the sky and see what Allah, most Majestic, most Glorious, has done to the crminal ones. I have explained for you a few items in general sense. O Allah, bless Muhammed and his family, the people of goodness."

    Source:

    al-Kafi, volume 8, page 124; hadeeth 95; (ÍÏíË ÇÈí ÇáÍÓä ãæÓì Úáíå ÇáÓáÇã).

    Grading:

    Bahboodee: Dha`eef

    al-Majlisi II in Mir'aat Al-`Uqool, volume 25, page 295: Saheeh (Ýí ÞæÉ ÇáÕÍíÍ)

    All three chains are weak. First b/c of Sahl b. Ziyad, second Hamza b. Bazi' (æÇÞÝí áã íæËÞ), third Muhammad b. Mansur b. Nasr (ãÌåæá).

    Syed al-Khoei says:

    åÐå ÇáÑæÇíÉ ÑæÇåÇ ãÍãÏ Èä íÚÞæÈ ÈæÌå ÃæÓÚ æÃÈÓØ ÈÃÓÇäíÏ ãÎÊáÝÉ ãäåÇ: ãÇ Úä ãÍãÏ Èä íÍíì¡ Úä ãÍãÏ Èä ÇáÍÓíä¡ Úä ãÍãÏ Èä ÅÓãÇÚíá ÇÈä ÈÒíÚ¡ Úä Úãøå ÍãÒÉ Èä ÈÒíÚ¡ Úä Úáí Èä ÓæíÏ¡ æÇáÑæÇíÇÊ ÈÃÌãÚåÇ ÖÚíÝÉ

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  13. Úä ãÍãÏ Èä íÍíì ¡ Úä ÓáãÉ Èä ÇáÎØÇÈ ¡ Úä ÓáíãÇä Èä ÓãÇÚÉ Úä Úãå ÚÇÕã ÇáßæÒí ¡ Úä ÃÈí ÚÈÏÇááå Úáíå ÇáÓáÇã Ãä ÇáäÈí Õáì Çááå Úáíå æÂáå ÞÇá : ãä ÃÕÈÍ áÇ íåÊã ÈÇãæÑ ÇáãÓáãíä ÝáíÓ ãäåã ¡ æãä íÓãÚ ÑÌáÇ íäÇÏí " íÇ ááãÓáãíä " Ýáã íÌÈå ÝáíÓ ÈãÓáã

    see: http://www.al-shia.org/html/ara/books/lib-hadis/behar71/133.htm

    w/s

  14. bismillah.gif

    Brothers and Sisters,

    Please accept my apologies for posting some important documents in Arabic, Urdu, etc. As soon as I find English translations, I will try to post them here, InshaAllah.

    ======================

    أية الله العظمى مكارم الشيرازي

    :

    arrow4rtl.gif ياسر الحبيب سفيه، والوهابيون أشد سفاهة منه

    إن هذا الشخص أما أن يكون عميلا، أو هو سفيه أحمق، لكن الأشد سفاهة وحماقة منه هم بعض علماء الوهابية، حيث استندوا إلي ما صدر عنه قائلين: لقد انكشف ما يضمره الشيعة من عقائد!/ والدليل على عدم منطقية الوهابيين أنهم تجاهلوا جميع إدانات علماء علماء الشيعة للحبيب، واستندوا في حكمهم إلى كلام هذا الأحمق أو العميل!/ ولقد ألفت أنا ما يقارب 140 كتابا في العقائد، والتفسير، وسائر العلوم، ولم تشتمل على أي نسبة مشينة لزوجات النبي(ص)، إلا أنهم لم يعتمدوا عليها واستندوا الى كلام هذا الإنسان العميل.

    71752.jpg

    ووفقا لما أفادته وكالة أنباء أهل البيت(ع) – ابنا – فقد أشار أية الله العظمى الشيخ مكارم الشيرازي اليوم الأحد إلى الفتنة الجديدة التي أثيرت ضد مذهب أهل البيت(ع) قائلا: "سمعتم مؤخرا أن شخصا جاهلا يرتدي زي علماء الشيعة ويقيم في لندن أساء باسم الشيعة إلى مقدسات بعض المذاهب، واتهم أحدى زوجات النبي(ص) تهمة عجيبة باطلة، وتكلم بكلمات بذيئة حول بعضهن".

    وأكد سماحته على أن مثل هؤلاء الأشخاص لا يمثلون الشيعة وأضاف: "إن هذا الشخص أما أن يكون عميلا، أو هو سفيه أحمق، لكن الأشد سفاهة وحماقة منه هم بعض علماء الوهابية، حيث استندوا إلى أقواله وقالوا متبجحين: لقد انكشف ما يضمره الشيعة من عقائد! مع أن عددا كبيرا من علماء الشيعة في إيران ولبنان والدول العربية وأوروبا أدانوا تصريحات هذا المتلبس بزي رجال الدين، وقالوا إنه سفيه".

    وأضاف المرجع الشيرازي قائلا" والدليل على عدم منطقية الوهابيين أنهم تجاهلوا جميع الإدانات التي صدرت عن علماء الشيعة لتصريحات الحبيب، واستندوا إلى كلام هذا الأحمق أو العميل وجعلوه الدليل الوحيد لإصدار حكمهم! ونحن نقول إن هذا الشخص المنحرف هو كاذب وجاهل، إلا أن الوهابيين تمسكوا بكلامه لا غير! لقد ألفت أنا ما يقارب 140 كتابا في العقائد، والتفسير، وسائر العلوم، ولم تشتمل على أي نسبة مشينة لزوجات النبي(ص)، إلا أنهم لم يعتمدوا عليها وذهبوا وراء كلام هذا الإنسان العميل".

    وأشار أية الله مكارم الشيرازي إلى المؤامرات المعقدة التي يحوكها الاستكبار العالمي ضد الإسلام قائلا: "يمكن أن تكون الدوافع وراء هذا الشخص وتصريحاته هي مؤامرة أجنبية، ويكون الوهابيون في الحجاز انساقوا وراء هذه المؤامرة. وبذلك يكونون متواطئين مع هذه المؤامرة من أجل الوقيعة بين المسلمين، وبذلك يخلوا له الجو لتحقيق مصالحهم في المنطقة".

    وأشار هذه المرجع الكبير إلى الدعايات المغرضة للأعداء قائلا: "ويطرحون هنا شبهة أخرى تقول: إذا كان مراجع الشيعة يدينون هذا السلوك فلما لم صمتوا تجاهه؟! وهذا باطل لأننا أدنا هذا السلوك، وقلنا أننا لا نرتضي توجيه الإساءة إلى زوجات النبي(ص) وتكون هذه الإساءة موجهة للنبي الأكرم(ص) نفسه، ونشرنا هذا الكلام في قناة الولاية".

    وأضاف: "هل نسي الوهابيون أن الإمام الخميني(قده) حكم على سلمان رشدي بالارتداد لأن قسما كبيرا من كتابه "آيات شيطانية" يوجه فيه الإساءة إلى زوجات النبي(ص)، إلا أنهم لم تصدر عنهم أي إدانة لكتابه، والآن نراهم يتجاهلون كل هذه الشواهد ويستندون الى كلام هذا المجنون. وهذا يكشف عن أن هؤلاء لا يمتلكون أي منطق. وطبعا هناك من علماء السنة المنصفين من أشاد بإدانتنا لهذا الشخص".

    وأخيرا أوصى آية الله مكارم الشيرازي قائلا: "علينا أن نكون دقيقين في مناظراتنا ونقاشاتنا، وأن نستند في حوارنا مع الآخرين إلى المنطق والدليل، وأن لا نتصرف تصرفا يدعو إلى التفرقة بين المسلمين، وأنا آمل أن يتحد المسلمون ولا يقعوا في فخ مؤامرات الأعداء الساعين إلى إثارة الفتنة والصراع بينهم".

    جدير بالذكر أن «یاسر الحبیب» وهو شخص لا يمتلك صلاحية ارتداء زي رجال الدين، ولم يؤيده علماء الشيعة ولا الحوزات العلمية والمراجع الكبار، صدرت عنه مؤخرا كلمات تبث الفرقة بين المسلمين، وتمنح الوهابيين والتكفيريين ذريعة لقتل الشيعة. وإن هذا الشخص وجه إهانات شديدة إلى ثلة من علماء الشيعة الكبار من قبيل: "آية الله السيد الشهيد محمد باقر الصدر"، و"المرحوم أية الله بهجت" وغيرهم.

    ولقد احتفل الحبيب في شهر رمضان المنصرم بمناسبة وفاة عائشة زوجة النبي(ص)، ووجه إليها إهانات بذيئة مما دفع علماء الدين في مختلف البلدان إلى إدانة هذا السلوك المشين منهم: «الشیخ عَمری»، «الشيخ حسین المعتوق»، «الشيخ حسن الصفار»، «الشيخ علي آل ‏محسن»، «الشيخ عبد الجليل السمين»، «الشيخ النمر» و «سيد هاشم السلمان»

    والغريب في الأمر أنه الحكومة البريطانية تدافع عن هذا الشخص وتمنع أي مطاردة قانونية له

    http://www.abna.ir/d...ng=2&id=207332!

    bismillah.gif

    Grand Shia Cleric Calls "Yaser Alhabib" a Fool

    Senior Iranian cleric Grand Ayatollah Naser Makarem Shirazi said: the so called shia scholar "Alhabib" is either a traitor or totally retarded

    71752.jpg

    (AhlulBayt News Agency) - Senior Iranian cleric Grand Ayatollah Naser Makarem Shirazi said: the so called shia scholar "Alhabib" is either a traitor or totally retarded.

    Meanwhile he calls ignorant Wahhabis scholars even more brainless for relying to his words. The very sign of the stupidity of Wahhabis is their ignorance of Shia clerics condemnations over Alhabib's nonesence, and making a retarded person's words as their judging criteria. I have written and published over 140 books in opinions, interpretation and other sciences and never have I affronted any of sacred matters of any religion in them.

    Grand Ayatollah Makarem Shirazi in his Sunday specialist lesson pointed out the new sedition over Islam and stated: Recently an illiterate fool non clergy U.K citizen in the name of Shia has insulted sacred matters of Sunni Muslim brothers.

    Emphasizing the point that these individuals are not representatives of Shia community, he said: "this person is either a traitor or totally retard; but even more stupid than him are those Wahhabi scholars for relying to his words. And this is when hundreds of Shia clerics from Iran, Lebanon, Arabic and European countries have expressed their condemnations to this non clergy fool person."

    The grand Shia cleric brought up the west anti-Islam propaganda and added: "Another person has raised a doubt that if these kinds of acts are condemned, so why is it that none of your scholars have reacted to it? Meanwhile, we did condemn the shameless act and announced that such verbal abuses towards the prophet's wife is not tolerable and insulting her in definitely insulting the prophet pbuh.gif. Besides, these condemnations were also broadcasted from Velayat satellite network."

    He added: "It seems that ignorant Wahhabis have forgotten that it was only Imam Khomeini who called Salman Roshdi an infidel, because a major part of his evil and sinister book included abuses towards prophet's wife. But Wahhabis did not react to this important matter and it was only Imam (peace be upon him) who stood up against the evil book."

    Funny as it sounds, after serious juridical pressures, the government and the so called human rights organizations of England have taken him under protection and support.

    Yaser Alhabib in a lecture at the 17th day of the holy month of Ramadan insulted some of Sunni's most sacred religious matters and affronted the great prophet's wife.

    Earlier this month, Kuwait officially revoked Habib's citizenship after accusing the 31-year-old of having "offended Sunni Muslims." In 2004, Habib was sentenced to ten years in prison by a Kuwaiti court for having made "offensive comments.

    Source: http://www.abna.ir/d...ang=3&id=207567

    ^JazakAllah. Rightly said by Ayat. Makarem Shirazi [Edited]

    w/s

  15. u Have gone Mad

    No time to read all your rubbish

    Comparing a masoom Imam with Ghair e masoom, the problem is here.

    but we accept masoom Imam and thats Imam e Zamana (as) and waitng to see what will be your attitude when He (as)

    In Haqq-ul-Yaqeen, Allama Baqir Majlisi writes on the authority of an Imam(as) :-

    "After Makkah, Imam Mehdi(atfs) will proceed to Madinah, the city of our grandfather, Rasulullah. At Madinah, he (Imam Mehdi(atfs)) will demonstrate an astonishing act which will be a cause of great happiness for the Mu'mineen and a cause of disgrace for the kuffar and munafiqeen ... When Imam Mehdi(atfs) will reach the grave of Rasulullah, he will ask the people: "0 people! Is this the grave of our grandfather, Rasulullah?" The people will say - "Yes, this is his grave." Imam Mehdi(atfs) will then ask:"

    "Who are these persons who have been buried alongside our grandfather!"

    The people will say: "They are Abu Bakr and Umar, the closest companions of Rasulullah I" Imam Mehdi (inspite of knowing everything) will say:

    "Who was Abu Bakr? And, who was Umar? What was their excellence which necessitated their burial alongside our grandfather?"...

    "After three days, Sahibul Amr (atfs) will order the walls to be broken and their bodies exhumed .. After the exhumation of their bodies, he will order their kafan to be removed and their bodies will

    be hung up on a dried out tree... "

    Imam Mehdi(atfs) will command a dark storm to destroy those who loved them (i.e. Abu Bakr and Umar). Imam Mehdi will then order that the bodies be taken down from the tree. With the power of Allah, Imam Mehdi will restore them to life. He will order all mankind to gather. Then these two will be held liable for the sin of all oppression and kufr which occurred from the beginning of the world. They will be held responsible for all such sin .....

    The sin of every murder committed, of every act of adultery committed, of every act of riba, of every act of haram wealth and injustice perpetrated until the advent of Imam Mehdi's appearance, will be charged against them (Abu Bakr and, Umar). Both of them will plead guilty to all these crimes ... Sahibul Amr will then command that they be hanged on a tree. He will command a fire to rise from the earth and devour them. A fire will (miraculously) rise and reduce them (Abu Bakr and Umar) and the tree to ashes.. "

    http://al-imam.net/forums/index.php?showtopic=1280

    ^Fabrication. See: http://www.fileden.com/files/2010/6/24/2896028//Aboo%20Bakr%20and%20Umar%20hung%20from%20a%20tree_fabricated.pdf

    w/s

  16. Your making massive assumptions in your replys. Just because someone is omitted in one Isnad but they are present in another doesn't mean that Al Tusi (ra) copied it wrong.

    Did you even read that quote from the book of ash-Shahid ath-Thani? If you think what I said is just 'assumptions' then you have no idea about rijaal and what is being discussed.

    Now you bring a sanad that you choose and say this is the one and you easily point out the majhool narrator. Doesn't anyone else think this is kind of fishy?

    ^And this confirms you have no idea about what I was discussing with Nader.

    w/s

  17. I often read sunni hadith in different books or articles and wonder: do we have these hadith in our shia sources as well? Or is it something that only sunnis believe? I can think of two famous hadith now but I will probably post some more with time. If possible can anyone also give shia references to these hadith if we do share them with sunnis.

    1. the hadith about ummah splitting into 73 sects, only one of which will be in paradise

    We have many ahadith with similar matn: http://www.al-shia.org/html/ara/books/lib-hadis/behar28/a1.html

    w/s

  18. (salam)

    (bismillah)

    Yes, that is true. I would have NO problem with such a contention, IF and ONLY IF the hadeeth that Al-Toosi narrates in Al-Tahdheeb was EXACTLY verbatim (word-for-word) like the hadeeth that is mentioned in Al-Kaafi. Like I've showed, the Hadeeth differs a little bit such as adding of the tribes of the prominent companions (i.e. Al-Tameeme, Al-`Adawee). So it could be that Al-Toosi might have NOT gotten THIS specific hadeeth from Al-Kaafi, but through another book.

    (salam)

    There are two possibilities. If Shaykh Tusi (ar) took this hadith from Kulayni's book, then it's an obvious mistake by Shaykh (ar) in copying the isnad as mentioned by ash-Shahid ath-Thani (ar).

    Another possibility is that Shaykh Tusi (ar) took this narration from Muhammad b. Yahya through this tareeq:

    æØÑíÞ ÇáÔíÎ Åáíå Ýí ãÔíÎÉ ÇáÊåÐíÈ : ÇáÍÓíä Èä ÚÈíÏÇááå ¡ æÃÈæÇáÍÓíä ÇÈä ÃÈí ÌíÏ ÇáÞãí ¡ ÌãíÚÇ Úä ÃÍãÏ Èä ãÍãÏ Èä íÍíì ¡ Úä ÃÈíå ãÍãÏ Èä íÍíì ÇáÚØÇÑ (See Mujam ar-Rijal)

    This tareeq is also daif b/c of majhool narrator in the sanad.

    ØÑíÞ ÇáÔíÎ Çáíå Ýí ÇáãÔíÎÉ ( 1 ) ÖÚíÝ

    w/s

  19. While basically the same hadeeth is found in Al-Toosi's, tahdheeb al-aHkaam. The difference in this hadeeth is when Al-Toosi wrote this hadeeth down, the majhool (unknown) guy, Al-Khaybaree, his name has been truncated out of the isnaad. Also another difference is the naming of the tribes of some of the major companions. Instead of it saying 3 Fulaans in a row like the first hadeeth, it has only 1 fulaan, and it names the tribes in which some of the major companions come from.

    It says Al-Tameeme, and Al-`Adawee, if you do not know which tribes some major companions come from it is. Aboo Bakr is form the Banu Tameem tribe, and `Umar is from the Banu Adee

    مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنِ الْحُسَيْنِ بْنِ ثُوَيْرٍ وَ أَبِي سَلَمَةَ السَّرَّاجِ قَالا سَمِعْنَا أَبَا عَبْدِ اللَّهِ ع وَ هُوَ يَلْعَنُ فِي دُبُرِ كُلِّ مَكْتُوبَةٍ أَرْبَعَةً مِنَ الرِّجَالِ وَ أَرْبَعاً مِنَ النِّسَاءِ- التَّيْمِيَّ وَ الْعَدَوِيَّ وَ فُعْلَانَ وَ مُعَاوِيَةَ وَ يُسَمِّيهِمْ وَ فُلَانَةَ وَ فُلَانَةَ وَ هِنْدَ وَ أُمَّ الْحَكَمِ أُخْتَ مُعَاوِيَةَ

    “We heard Abaa `Abd Allaah (عليه السلام) and he would do la`nah (curse) in the back (after) every prescribed (salaah) 4 from the men and 4 from the women. Al-Tameemee, Al-`Adawee, Fulaan, and Mu`aawiyah, and by their name, fulaan, fulaan, Hind, and Umm Al-Hakam, sister of Mu`aawiyah”

    • Source:
    • Al-Toosi, Tahdheeb Al-aHkaam, vol. 2, pg. 321
      Grading:
    • Al-Majlisi said this hadeeth is SaHeeH (Authentic)
      --> Milaadh Al-Akhyaar, vol. 4, pg. 484

    : )

    Bro, this is obviously a mistake by Shaykh Tusi (ar) in copying the isnad from Kulayni's book. Shaykh al-Radhy has discussed this in detail. He quotes ash-Shahid ath-Thani (ar) . . .

    موقف ابن الشهيد الثاني :

    الشيخ حسن ابن الشهيد الثاني المتوفى 1011 هـ روى هذا الحديث في كتابه منتقى الجمان عن التهذيب ثم التفت إلى ما في التهذيب من سقط ثم قال :

    وظن بعض الأصحاب صحة هذا الخبر كما هو قضية البناء على الظاهر ، وبعد التصفح يعلم أنه معلل أو واضح الضعف لأن الكليني رواه ([17]) عن محمد بن يحيى ، عن محمد بن الحسين ، عن محمد بن إسماعيل بن بزيع ، عن الخيبري ببقية الاسناد ، وهذا كما ترى عين الطريق الذي رواه به الشيخ إلا في الواسطة التي بين ( ابن بزيع ) و ( ابن ثوير ) ووجودها يمنع من صحة الخبر لجهالة حال الرجل ، واحتمال سقوطها سهوا من رواية الشيخ قائم علي وجه يغلب فيها الظن فثبت به العلة في الخبر ، وفي فهرست الشيخ أن محمد بن إسماعيل بن بزيع يروي كتاب الحسين بن ثوير عن الخيبري عنه ، ولعل انضمام هذا إلى ما في رواية الكليني يفيد وضوح ضعف السند

    also note Najashi's tarjama. . .

    ذكر النجاشي في ترجمة الحسين بن ثوير كما في الكافي وذلك كما يلي :

    قال النجاشي في ترجمة : الحسين بن ثوير بن أبي فاختة سعيد بن حمران مولى أم هاني بنت أبي طالب.

    روى عن أبي جعفر و أبي عبد الله عليهما السلام، ثقة، ذكره أبو العباس في الرجال و غيره، قديم الموت. له كتاب نوادر، أخبرناه علي بن أحمد، قال حدثنا محمد بن الحسن، عن سعد و الحميري، قالا حدثنا أحمد بن أبي عبد الله، عن محمد بن إسماعيل ، عن خيبري بن علي عن الحسين به

    More: http://www.alradhy.com/sawt/ashora1428/fromalgholat.htm (last sections)

    w/s

  20. What about Ibn Tawoos saying there is a consensus on him being trustworthy; is this true?

    In Falah al-Sa'il, Syed ibn Tawoos mentioned this. . .

    ÍÏøËäÇ ãÍãøÏ Èäþ(20) ãæÓì Èä ÇáãÊæßøá ÑÍãå Çááøóå ÞÇá: ÍÏøËäÇ Úáíø Èä ÅÈÑÇåíã¡ Úä ÃÈíå ÅÈÑÇåíã Èä åÇÔã¡ Úä ãÍãøÏ Èä ÃÈí ÚãíÑ ÞÇá: ÍÏøËäí ãä ÓãÚ ÃÈÇ ÚÈÏÇááøóå ÇáÕÇÏÞ(Ú) íÞæá: «ãÇ ÃÍÈø Çááøóå ãä ÚÕÇå. Ëãø ÊãËøá ÝÞÇá:

    ÊóÚúÕöí ÇáÅáåó æÃóäúÊó ÊõÙúåöÑõ ÍõÈøóåõ

    åÐÇ ãõÍÇáñ Ýí ÇáÞöíÇÓö ÈóÏöíÚõ

    áæßÇäó ÍõÈøõßó ÕÇÏöÞÇð áÃóØóÚúÊóåõ

    Åäøó ÇáãõÍöÈøó áöãóäú íõÍöÈøõ ãõØöíÚõ»(21).

    (ÃÞæá: æáÚáø ÞÇÆáÇð íÞæá: åÐÇä ÇáÈíÊÇä áãÍãæÏ ÇáæÑøÇÞ.

    ÝäÞæá: Åäø ÇáÕÇÏÞ(Ú) ÊãËáø ÈåãÇ¡ æÑæÇÉ ÇáÍÏíË ËÞÇÊ ÈÇáÇÊøÝÇÞ

    http://www.alhikmeh.com/arabic/mktba/doa/falah/12.htm

    Did he have any other students who narrated his ahadeeth? If not, does this affect his reliability? I.e. should we expect more people to be narrating from him, other than his son?

    There are many others who narrated from Ibrahim al-Qummi. . .

    æÑæì Úäå ÇÍãÏ Èä ÇÏÑíÓ ¡ æÓÚÏ Èä ÚÈÏÇááå ¡ æÚÈÏÇááå Èä ÌÚÝÑ ÇáÍãíÑí ¡ æÚáí ÇÈäå ( æÑæÇíÇÊå Úäå ÊÈáÛ 6214 ãæÑÏÇ ) .

    æÑæì Úäå Úáí Èä ÇáÍÓä Èä ÝÖÇá ¡ æãÍãÏ Èä ÃÍãÏ Èä íÍíì Èä ÚãÑÇä ÇáÇÔÚÑí ¡ æãÍãÏ Èä ÇáÍÓä ÇáÕÝÇÑ ¡ æãÍãÏ Èä Úáí Èä ãÍÈæÈ ¡ æãÍãÏ Èä íÍíì ÇáÚØÇÑ

    w/s

  21. I think you Love to Confuse yourself?!

    Al-Amaliee Didn't Mention about the Ahl ul Bayt (as), I made that Thing Clear in My Second Last Post! But You Love to Argue Without Even Reading What I Wrote Before!

    From what I understand, Shaykh al-Hurr al-Amuli (ar) did considered it makruh to recite poetry about Ahlul Bayt (as) in ramadhan.

    In Wasael Vol. 14, he mentions a hadith (weak) which is about the permissibility of reciting/writing(?) poetry about Ahlul Bayt (as) in ramadan. He reconciled this hadith by saying:

    æáÚá åÐÇ ãÎÕæÕ ÈÅäÔÇÁ ÇáÑËÇÁ Ïæä ÅäÔÇÏå ¡ Ãæ Úáì ÇáÌæÇÒ ¡ æãÇ ãÑ Úáì ÇáßÑÇåÉ

    http://www.rafed.net/books/hadith/wasael-14/14030.html , pg. 599

    From what I understand, he considers writing poetry about Ahlul Bayt (as) in Ramadhan as mustahab, but to recite it in Ramadhan or Friday or nights is makruh.

    w/s

  22. (salam)

    (bismillah)

    This very well could be the case, as I was thinking this in the back of my mind. Because the tabaqa sounds very similar to Muhammad bin 'Eesaa. If anyone has a physical copy of this book, maybe they can check the sanad, and see what it says.

    If that is really the case, this chain is impeccable, and one of the best sanads out there. This would be the shee'ah equivalent to a "golden chain".

    (salam)

    A/c to Syed al-Khoei it's Esa b. Muhammad and he said:

    æáÇä Ýí ÓäÏ ÇáÇæáì ÚíÓì Èä ãÍãÏ æáã íæËÞ

    http://www.ali12.com/mybooks/find.php?do=show_reslusts&id=2509&table=table_fiqh_s

    w/s

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