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In the Name of God بسم الله


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    rotten_coconut reacted to Islamic Salvation in Did the Sahaba become Kafir?   
    This is how al-Fadhl explains the point you raise. 
    [77] و سئل الفضل بن شاذان عن أبي أيوب خالد بن زيد الأنصاري و قتاله مع معاوية المشركين فقال: كان ذلك منه قلة فقه و غفلة، ظن أنه أنما يعمل عملا لنفسه يقوى به الإسلام و يوهي به الشرك و ليس عليه من معاوية شي‏ء كان معه أو لم يكن   [77] al-Fadhl b. Shadhan was asked about Abi Ayyub Khalid b. Zayd al-Ansari and his fighting together with Mua`wiya against the polytheists - he said: that was a lapse of understanding from him and an oversight, he thought that he was performing an act for its own sake, by which he would strengthen Islam and efface polytheism, and that he would suffer no consequences by way of Mua`wiya - whether he was there [present with him] or not [since it had nothing to do with him].   https://sites.google.com/site/rijalalkashi/vol1/abu-ayyub-al-ansari
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    rotten_coconut reacted to Islamic Salvation in Did the Sahaba become Kafir?   
    [78] و سئل عن ابن مسعود و حذيفة فقال: لم يكن حذيفة مثل ابن مسعود لأن حذيفة كان ركنا و ابن مسعود خلط و والى القوم و مال معهم و قال بهم   [78] And he [Ibn Fadhal] was asked about Ibn Mas`ud and Hudhayfa - so he said: Hudhayfa was not like [of the same status as] Ibn Mas`ud because Hudhayfa was a pillar [of support to Ali and rejecting the Khulafa] while Ibn Mas`ud became confused and accepted the group’s authority and inclined with them and professed them [as superior].       و قال أيضا: إن من السابقين الذين رجعوا إلى أمير المؤمنين عليه السلام: أبو الهيثم بن التيهان و أبو أيوب و خزيمة بن ثابت و جابر بن عبد الله و زيد بن أرقم و أبو سعيد الخدري و سهل بن حنيف و البراء بن مالك و عثمان بن حنيف و عبادة بن الصامت ثم ممن دونهم قيس بن سعد بن عبادة و عدي بن حاتم و عمرو بن الحمق و عمران بن الحصين و بريدة الأسلمي و بشر كثير   He [al-Fadhl] also said: from among the fore-runners who returned back to the commander of the faithful عليه السلام were: Abu al-Haytham b. Tahiyyan, Abu Ayyub (al-Ansari), Khuzayma b. Thabit, Jabir b. Abdallah, Zayd b. Arqam, Abu Said al-Khudri, Sahl b. Hunayf, al-Bara` b. Malik, Uthman b. Hunayf and Ubada b. al-Samit - then those who were lesser than them - Qays b. Sa'd b. Ubada, Adi b. Hatim, Amr b. al-Hamiq, Imran b. al-Hussayn, Burayda al-Aslami and a large number of men besides.   https://sites.google.com/site/rijalalkashi/vol1/hudhayfa-and-abdallah-b-masud
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    rotten_coconut reacted to Islamic Salvation in Did the Sahaba become Kafir?   
    [79] أبو عبد الله محمد بن إبراهيم، قال حدثني علي بن محمد بن يزيد القمي، قال حدثني عبد الله بن محمد بن عيسى، عن ابن عمير، عن هشام بن سالم، عن أبي عبد الله (عليه السلام) قال : كان بلال عبدا صالحا و كان صهيب عبد سوء يبكي على عمر   [79] Abu Abdallah Muhammad b. Ibrahim said: narrated to me Ali b. Muhammad b. Yazid al-Qummi saying: narrated to me Abdallah b. Muhammad b. Isa from Ibn Abi Umayr from Hisham b. Salim from Abi Abdillah عليه السلام who said: Bilal was a righteous slave while Suhayb was an evil slave - crying over Umar (i.e. after the latter was assassinated).   https://sites.google.com/site/rijalalkashi/vol1/bilal-and-suhayb   ختص: كان بلال مؤذن رسول الله صلى الله عليه وآله، فلما قبض رسول الله صلى الله عليه وآله لزم بيته ولم يؤذن لاحد من الخلفاء وقال فيه أبوعبدالله جعفر بن محمد عليه السلام: رحم الله بلالا فإنه كان يحبنا أهل البيت، ولعن الله صهيبا فإنه كان يعادينا
    al-Ikhtisas: Bilal was the Mua`dhin of the messenger of Allah صلى الله عليه وآله, so when the messenger of Allah صلى الله عليه وآله died, he [Bilal] remained in his house, and he did not give the Adhan for any one of the Khulafa, Abu Abdillah Ja`far b. Muhammad عليه السلام said about him: may Allah have mercy on Bilal, for he used to love us the Ahl al-Bayt, may Allah curse Suhayb for he used to have enmity with us.
    يه: عن أبي بصير عن أحدهما عليهما السلام أنه قال : إن بلالا كان عبدا صالحا، فقال: لا اؤذن لاحد بعد رسول الله صلى الله عليه وآله، فترك يومئذ حي على خير العمل
    al-Faqih: From Abi Basir from one of them عليهما السلام that he said: Bilal was a righteous slave, he said: I will not give the Adhan for anyone after the messenger of Allah صلى الله عليه وآله so 'Hayya ala Khayril Amal' was abandoned from that day.
    يب: محمد بن علي بن محبوب، عن معاوية بن حكيم، عن سليمان بن جعفر، عن أبيه قال : دخل رجل من أهل الشام على أبي عبدالله عليه السلام فقال له: إن أول من سبق إلى الجنة بلال، قال: ولم؟ قال : لانه أول من أذن
    Tahdhib al-Ahkam: Muhammad b. Ali b. Mahbub from Mu`awiya b. Hukaym from Sulayman b. Ja`far from his father who said: a man from the people of Sham entered to meet Abi Abdillah عليه السلام so he said to him: the first one to proceed to Janna will be Bilal, he said: why is that? he said: because he was the first to give the Adhan.
    NOTE: al-Majlisi says that it could be the Imam who says this about Bilal, as is more likely, but there is an option that it is the Shami who said this, and the Imam responded - 'why do you say that?' [as a form of objecting to it] and the Shami answered, and the Imam remained silent because of Taqiyya. 
    Also, Bilal being the first to proceed to Janna is not absolute, but could be relative to other Mu`adhins, or his class of the Sahaba who are not Ahl al-Bayt.
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    rotten_coconut reacted to Islamic Salvation in Did the Sahaba become Kafir?   
    [1/135] الكافي: علي بن إبراهيم، عن أبيه، عن ابن أبي نجران، عن عاصم بن حميد، عن محمد بن مسلم، عن أبي جعفر عليه السلام قال: حدثني جابر عن رسول الله صلى الله عليه وآله ولم يكذب جابر ...   [1/135] al-Kafi: Ali b. Ibrahim from his father from Ibn Abi Najran from A`sim b. Humayd from Muhammad b. Muslim from Abi Ja`far عليه السلام who said: Jabir [b. Abdallah] narrated to me from the messenger of Allah صلى الله عليه وآله - and Jabir did not lie - … https://sites.google.com/site/mujamalahadith/vol1/book-of-narrators/jabir-b-abdallah-al-ansari-and-jabir-b-yazid-al-jufi
    These are some of the narrations about Jabir in our books.
    I will post more about the others as their entries come up in Mu`jam or al-Kashshi.
    Furthermore, the protagonists differ relative to their role in the fiasco. Some were quite unaware of the whole thing and lacked full knowledge of the Haqq of Ali and his Ma`rifa, this could be because they were blind to the order of the prophet (total ignorance); had some doubts; did not have the ability to influence the outcome because of some constraints [swept away by the wave of events]; or because they showed cowardice and faltered in coming to Ali’s aid. Others later acknowledged their mistake and made up for it in the following years. All these in their different categories can be said to be the majority. Their fate in the next world of “realities” is left to Allah.
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    rotten_coconut reacted to Islamic Salvation in Did the Sahaba become Kafir?   
    I have not found a Hadith on Malik. Will post if come across something on him. 
    It is enough honour for Umm Salama that al-Husayn left the relics of Imama with her when he left for Iraq, and ordered her to hand them over to his eldest son i.e. Ali when the time comes. This shows that she was trustworthy. She is considered the best wife after Khadija.
  6. Like
    rotten_coconut reacted to Islamic Salvation in The Grandson of George and Temporary Marriage   
    The Narration of Ismail b. Fadhl al-Hashimi
    In al-Kafi, al-Kulayni narrates a very interesting Hadith in which the Imam directs one of his companions i.e. Ismail - to Ibn Jurayj to learn about Mut'a. By this - the Imam wished to acknowledge that Ibn Jurayj's stance about Mut'a was accurate. 
    [-/8] الكافي: علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن عمر بن أذينة، عن إسماعيل بن الفضل الهاشمي، قال: سألت أبا عبد الله عليه السلام عن المتعة، فقال: إلق عبد الملك بن جريح فسله عنها فإن عنده منها علما، فلقيته فأملى علي منها شيئا كثيرا في استحلالها، فكان فيما روى لي ابن جريح، قال: ليس فيها وقت ولا عدد إنما هي بمنزلة الإماء يتزوج منهن كم شاء، وصاحب الأربع نسوة يتزوج منهن ما شاء بغير ولي ولا شهود، فإذا انقضى الاجل بانت منه بغير طلاق ويعطيها الشئ اليسير، وعدتها حيضتان، وإن كانت لا تحيض فخمسة وأربعون يوما، فأتيت بالكتاب أبا عبد الله عليه السلام فعرضت عليه، فقال: صدق وأقر به
    [8/-] al-Kafi: Ali b. Ibrahim from his father from Ibn Abi Umayr from Umar b. Udhayna from Ismail b. al-Fadhl al-Hashimi who said: I asked Aba Abdillah عليه السلام about Mut’a so he said: go and see Abd al-Malik b. Jurayj and ask him about it for he has some knowledge about it, so I met him and he (Ibn Jurayj) dictated a lot of material in regards its permissibility to me, so from among that which Ibn Jurayj transmitted to me included: it (Mut’ah) has no fixed duration nor limit in number [of partners with whom you can contract], it has the same status as [union with] slave girls, a man marries with them as he likes, even someone who already has four wives can marry as many as he wishes, without [permission from] guardian required nor witnesses, so when the period terminates she departs from him without divorce, and he gives her some small thing [as her Mahr], and her Idda is two menstrual cycles, and if she does not menstruate then forty five days, so I came with the book to Aba Abdillah عليه السلام  and presented its contents to him, so he said: he is truthful, and he agreed with it.
    - What is to be noted is how similar this is to what the Imamiyya hold even to this day.
    Was this View of Ibn Jurayj based on Personal Opinion?
    This view of Ibn Jurayj was not based on personal opinion but because he did not believe that the allowance by the prophet was abrogated.
    He himself narrates Umar’s decision to annul Mut’a from his teacher Ata.
    عبد الرزاق عن ابن جريج عن عطاء قال: لاول من سمعت منه المتعة صفوان بن يعلى، قال: أخبرني عن يعلى أن معاوية استمتع بامرأة بالطائف، فأنكرت ذلك عليه، فدخلنا على ابن عباس، فذكر له بعضنا، فقال له: نعم، فلم يقر في نفسي، حتى قدم جابر ابن عبد الله، فجئناه في منزله، فسأله القوم عن أشياء، ثم ذكروا له المتعة، فقال: نعم، استمتعنا على عهد رسول الله صلى الله عليه وسلم، وأبي بكر، وعمر، حتى إذا كان في آخر خلافة عمر استمتع عمرو بن حريث بامرأة - سماها جابر فنسيتها - فحملت المرأة، فبلغ ذلك عمر، فدعاها فسألها، فقالت: نعم، قال: من أشهد؟ قال عطاء: لا أدري قالت: أمي، أم وليها، قال: فهلا غيرهما
    Abd al-Razzaq from Ibn Jurayj from Ata who said: the first time I heard about Mut’a was from Safwan b. Ya’la, he reported to me from Ya’la that Muawiya made Mut’a with a woman in Taif, so I rejected that from him, then we entered upon Ibn Abbas, so one of us broached this topic, so he said: yes [it is permitted], but that did not comfort my heart, until Jabir b. Aballah came so we went to his house, so the group asked him about different things, then they asked about Mut’a so he said: yes, we did it in the time of the messenger of Allah, and Abi Bakr and Umar, until the last period of the Khilafa of Umar when Amr b. Hurayth did Mut’a with a woman – Jabir mentioned her name but I have forgotten it – so the woman became pregnant, and that was reported to Umar, so he called her and questioned her, she said: yes [it happened via Mut’a], he said: who witnessed it [the marriage]? Ata said – I forgot whether she said: my mother – or my guardian, he (Umar) said: did no one else do so (witness it)?
    عبد الرزاق عن ابن جريج قال: أخبرني أبو الزبير قال: سمعت جابر بن عبد الله يقول: استمتعنا أصحاب النبي صلى الله عليه وسلم، حتى نهي عمرو بن حريث 
    Abd al-Razzaq from Ibn Jurayj who said: Abu al-Zubayr reported to me saying: I heard Jabir b. Abdallah saying: we the companions of the prophet contracted Mut’a marriages until Amr b. Hurayth was forbidden it [by Umar].
    عبد الرزاق عن ابن جريج قال: أخبرني أبو الزبير أنه سمع جابر بن عبد الله يقول: قدم عمرو بن حريث من الكوفة فاستمتع بمولاة، فأتي بها عمر وهي حبلى، فسألها، فقالت: استمتع بي عمرو بن حريث، فسأله، فأخبره بذلك أمرا ظاهرا ... فذلك حين نهى عنها، قال ابن جريج: وأخبرني من أصدق أن عليا قال بالكوفة: لولا ما سبق من رأي عمر بن الخطاب - لامرت بالمتعة ، ثم ما زنا إلا شقي
    Abd al-Razzaq from Ibn Jurayj who said: Abu al-Zubayr reported to me that he heard Jabir b. Abdallah saying: Amr b. Hurayth came from Kufa and contracted Mut’a with a slave girl, so Umar brought her forward while she was pregnant and questioned her, she said: Amr b. Hurayth made Mut’a with me, so he asked him (Amr) and he admitted it openly … so that’s when he forbade it.
    Ibn Jurayj said: reported to me the one I consider truthful that Ali said in al-Kufa: If Umar b. al-Khattab’s decision had not preceded I would have reinstated Mut’a again, then no one would have committed adultery except the wretched.  
    Note: These three narrations are from the Musannaf of Abd al-Razzaq al-San’ani, the famous Yamani Muhadith who took a lot of narrations from Ibn Jurayj thus preserving Fiqhi positions  of the ancient Meccan school of Jurisprudence as taught by Ata and Ibn Jurayj. For more on this refer to Harald Motzki’s book - Origins of Islamic Jurisprudence: Meccan Fiqh before the Classical Schools.
    In it, Motzki proposes to analyse the authenticity of the Muṣannaf of Abd al-Razzaq (d. 211/826), in particular the legal traditions from Ibn Jurayj (d. 150/767), which often refer to his teacher Ata b. Abi Rabah (d. 115/633). His major methodological innovation is in drawing up a range of indices, by which he seeks to determine if a particular name in an isnād is associated with a genuine authorial voice, thus demonstrating the implausibility of fabrication.
    Motzki argues that on the basis of these indices we have good reason to believe that the material in the Muṣannaf of Abd al-Razzaq that is ascribed to Ata b. Abi Rabah via Ibn Jurayj is an accurate representation of the teachings taken down by an honest and assiduous legal student from his well-respected master, a successor, who lived most of his life within the first Islamic century.
    Did Ibn Jurayj change his Stance?
    Some Sunni scholars claim that Ibn Jurayj changed his stance and came over to the position that it is prohibited. They use the following as evidence:
    نسبهُ الشوكاني إلى أبي عوانة ـ فقال: فقد روى أبوعوانة في صحيحه عن ابن جريج أنّه قال لهم بالبصرة: اشهدوا أني قد رجعت عنها
    Al-Shawkani quotes Abu Awana that Ibn Jurayj said to them in Basra: I bear witness that I have recanted from that (its permissibility). [Nayl al-Awtar 6/136]
    But this is Mursal, because Ibn Jurayj died in 150 AH, while Abu Awana was born on the year 230 AH, so how can he narrate from Ibn Jurayj without any intermediary!
    This was the position of Ibn Jurayj’s teacher Ata as well 
    ابن حزم: فيمن ثبت على تحليل المتعة بعد رسول الله (صلى الله عليه وآله وسلم)... ومن التابعين... عطاء
    Ibn Hazm: Those who remained steadfast in permitting Mut’a after the messenger of Allah … and from among the Tabi’in - Ata [al-Muhalla 9/519; al-Mughni of Ibn Qudama 7/571]
    الكرابيسي: قال بنكاح المتعة... جماعة من التابعين، منهم: عطاء
    al-Karabisi: Those who agreed with Mut’a … a number of the Tabi’in including: Ata [Masail al-Saghaniyya Pg. 37]
    Ata had to resort to Taqiyya to avoid Persecution
    الفاكهي: حدّثنا يعقوب بن حميد، قال: ثنا عبدالله بن الحارث المخزومي، قال: حدّثني غير واحد، أنّ محمد بن هشام سأل عطاء بن أبي رباح عن متعة النساء، فحدّثه فيها ولم يربها بأساً قال (فقدم) القاسم بن محمد قال: فأرسل إليه محمد بن هشام، فسأله فقال: لا ينبغي هي حرام قال ابن هشام: عطاء حدّثني فيها وزعم أن لا بأس بها! فقال القاسم: سبحان الله، ما أرى عطاءً يقول هذا قال: فأرسل إليه ابن هشام، فلمّا جاءه قال: يا أبامحمد حدّثَ القاسم الذي حدّثتني في المتعة فقال: ما حدّثتك فيها شيئاً قال ابن هشام: بلى قد حدّثتني فقال: ما فعلت، فلّما خرج القاسم قال له عطاء صدقت أخبرتك، ولكن كرهت أن أقولها بين يدي القاسم، فيلعنني ويلعنني أهل المدينه
    al-Fakihi: narrated to us Ya’qub b. Humayd who said: Abdallah b. al-Harith al-Makhzumi said: narrated to me more than  one that Muhammad b. Hisham asked Ata b. Abi Rabah about Mut’a of the women, so he narrated to him in regards that and did not see in it any wrong, then al-Qasim b. Muhammad came, so Muhammad b. Hisham sen for him and asked him, so he said: it should not be done - it is prohibited, Ibn Hisham said: Ata narrated to me about it and claimed that there was nothing wrong in it, so al-Qasim said: glory be to Allah! I can’t imagine Ata would have said that, he said: so Ibn Hisham sent for him, so when he (Ata) had come he said: O Aba Muhammad, narrate to al-Qasim what you narrated to me about Mut’a, he said: I did not narrate to you about it anything, Ibn Hisham said: yes you did narrate to me, he said: no I did not, so when al-Qasim had left Ata said to him: you are right I did narrate to you, but I did not like to say it in front of al-Qasim for he will curse me and the people of Madina will curse me. [Akhbar Makka 3/14]
    I quote a narration in the Sunan of al-Bayhaqi in which Ibn Jurayj is narration from Abu Ja’far al-Baqir the particulars of the Ghusl of the prophet as Baraka.
    عن عبد الملك بن جريج قال سمعت محمد بن علي ابا جعفر قال غسل النبي صلى الله عليه وسلم ثلاثا بالسدر وغسل وعليه قميص وغسل من بئر يقال له الغرس بقباء كانت لسعد بن خيثمة وكان النبي صلى الله عليه وسلم يشرب منها وولى سفلته علي والفضل محتضنه والعباس يصب الماء ...
    Abd al-Malik b. Jurayj who said: I heard Muhammad b. Ali Aba Ja’far saying: the prophet was washed thrice using Sidr [jujube], and he was washed while he had a long shirt on, and he was washed using the well-water called al-Ghurs found in Quba belonging to Sa’d b. Khaythama – and the prophet used to drink water from it, and Ali undertook thewashing of the lower body while al-Fadhl the upper-body, and al-Abbas was pouring water.
    Reference: al-Zawwaj al-Muwaqqat inda al-Sahaba wa al-Tabi’in (by Najm al-Diin al-Tabasi)
  7. Like
    rotten_coconut reacted to 2113 in A Hadith 'Banning' Foreclosure?   
    Why do people go into so much debt in the first place? One shouldn't risk losing a home. Either don't buy it and get into such a bad agreement that you have a gun to your head or buy something but buy something which even when one faces difficulty, that something will still be easy to maintain and afford in the hardest of times. Many people don't seem to understand this. I am not at all defending the sharks and the predatory lenders as they are at fault too but doesn't the average person have a brain when they enter into these types of contracts and mortgages? Just become someone is middle class or comes from a poor household and doesn't have a sufficent amount of money, that doesn't mean they don't know what kind of agreement they are entering into. Its stupidity. George goes out and buys a $700,000 house which he knows he cannot afford but just to show of, he proceeds with the purchase. 5 years later, he loses his job, his family cannot cover their mortgage payments and they default on the loan. Who's fault is that? The person who offered George the loan or George for accepting it while knowing he couldn't possibly afford it?
    I am not even disagreeing with the argument being made here, but a lot of times, we make the person who offers the loan and then uses their rights to take away the asset and make them the scapegoat of everything but we don't think about the stupid dumb decisions which are made by these people who agree and sign on to these loans in the first place. Also If you just let a person stay in a house, and just tell them to pay whenever they have the funds, how wouldn't that spoil the tenant even more? That is a huge problem with renters too. If you just let them live in a place rent free, whats to stop them from taking advantage of you and just living in the place free of charge? Sure I agree with forgiveness but a lot of times its disturbing how we have the mindset that we should let someone who makes a mistake intentionally at times keep making the same mistake.
    Live within your means. Buy a house which costs way way less than what you can afford. Have a reserve of 1 years worth of mortgage payments.  If you can't afford something, then don't buy it only to later regret it. Its a very simple concept. I just don't understand how its so hard for people to do. I have desires and preferences too. I want that new BMW or Mercedes but I'm smart enough to know what I can and cannot afford.  
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