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In the Name of God بسم الله

rotten_coconut

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  1. Like
    rotten_coconut got a reaction from Chaotic Muslem in The Devasted Shias In Malaysia   
    The same thing happened in Indonesia. The anti-Shi`ah movement are escalating quite rapidly. Perhaps Saudi funds are increasing due to the intensified proxy war with Iran and the 2 hajj tragedies.
    And as bro Tawheed313 said, the tathbir done by some Shi`ah make things worse by providing the Wahhabi the ammunition to attack the Shi`ah.
    What also made it worse was the arrival of Tawhidi on `Id al-Ghadir. Although the majority of Indonesian Shi`ah rejected him including the 2 biggest Shi`ah Indonesian organization, he got help from a handful of his followers so he could still sneakingly performed the event.
  2. Like
    rotten_coconut got a reaction from Brained in Karbala: Sacrifice, Suffering, And Beauty   
    I don't think that's accurate. If we read historical accounts such as Abu Mikhnaf, it's evident that what caused Karbala was the insistence of Yazid that Imam Husayn must give the latter's bay'ah to the former at any cost. For example, were Imam Husayn allowed to go back to Makkah in Karbala, then the tragedy would not have happened.Historical accounts also provide the reasons why Imam Husayn refused to give his bay'ah to Yazid: Yazid was an oppressor and a great fasiq or even a kafir (even some of the Sunni scholars said so) who posed a grave danger to the relatively young ummah since he was the leader. Sunni articles such as this one http://www.ahlus-sunna.com/index.php?option=com_content&view=article&id=65&Itemid=130 mentioned what kind of person Yazid was, who even deemed the alcohol to be permissible.
    So, the `amr ma'ruf nahi munkar aspect of the jihad of Imam Husayn was quite evident.
    What's also interesting here is the question of were Yazid quite decent, whether Karbala tragedy would have happened.
  3. Like
    rotten_coconut reacted to Jaafar al-Shibli in Is It Authentic: Imam Ja`far Praised The 3 Khulafa   
    السلام عليكم
     
     
    In accordance to both Shīʿah and Sunnī standards in ḥadīth, this ḥadīth is ḍa‘īf (weak), and fabricated (Mawḍū‘h) to our standards. It does not exist in any reputable Shīʿah or Sunnī source, it is rather a manuscript they found (Turkey and Syria), whose author is Majhūl (unknown). As for the chain, it's filled with weak and Majhūl narrators. 
     
     
    The Hadīth is ḍa‘īf (weak) and Mursal (hurried), per Shīʿah standards.
     
     
    Both ḥadīths are ḍa‘īf (weak), per Shīʿah standards.
     
     
    Wa `al-salam
  4. Like
    rotten_coconut reacted to Jaafar al-Shibli in Qur'an 3:97   
    السلام عليكم
     
    عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ الله عَزَّ وَ جَلَّ وَ مَنْ دَخَلَهُ كانَ آمِناً الْبَيْتَ عَنَى أَمِ الْحَرَمَ قَالَ مَنْ دَخَلَ الْحَرَمَ مِنَ النَّاسِ مُسْتَجِيراً بِهِ فَهُوَ آمِنٌ مِنْ سَخَطِ الله وَ مَنْ دَخَلَهُ مِنَ الْوَحْشِ وَ الطَّيْرِ كَانَ آمِناً مِنْ أَنْ يُهَاجَ أَوْ يُؤْذَى حَتَّى يَخْرُجَ مِنَ الْحَرَمِ.
     
     
    1- Alī b. Ibrāhīm, from his father, from Ibn Maḥbūb, from ‘Abd Allāh b. Sinān, from Abī ‘Abd Allāh (عليه‌ السلام). Said: I asked him [a.s] about the words of Allāh the almighty and exalted: 'whoever enters it shall be safe'[3:97], does it mean the House (Ka‘abah) itself, or the entire Haram (sanctuary)? He [a.s] said: Whomever from the people enters the sanctuary seeking help (/protection) from Him (Allāh), then he is protected from the anger of Allāh; and whichever wild animal or bird enters the sanctuary, it is protected from being agitated or hurt, until it leaves the sanctuary".
     
    Sources:
    al-Kulaynī, al-Kāfī, vol. 8, Book. 15, Ch. 13, N. 1, pg. 112-3. al-Ṭūsī, Tahdhīb al-aḥkām, vol. 5, N. 1566, pg. 449. al-Ṣadūq, Man Lā Yaḥḍuruh al-Faqīh, vol. 2, N. 2327, pg. 251. al-‘Īyāashī's Tafsīr, vol. 1, N. 101, pg. 189 [with some variation]. Hurr al-`Āmilī, Wasā`il al-Shīa, vol. 12, N. 17077, pg. 558; and
    vol. 13, N. 17602, pg. 223. Grading:
    al-Majlisī said this ḥadīth is Ḥasan (good).
    -->Mir’āt al-`Uqūl, vol. 17, pg. 70. al-Bahbūdī said this ḥadīth is Ṣaḥīḥ (Authentic).
    -->Ṣaḥīḥ al-Kāfī, vol. 2, pg. 107.  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ الله عَزَّ وَ جَلَّ وَ مَنْ دَخَلَهُ كانَ آمِناً قَالَ إِذَا أَحْدَثَ الْعَبْدُ فِي غَيْرِ الْحَرَمِ جِنَايَةً ثُمَّ فَرَّ إِلَى الْحَرَمِ لَمْ يَسَعْ لِأَحَدٍ أَنْ يَأْخُذَهُ فِي الْحَرَمِ وَ لَكِنْ يُمْنَعُ مِنَ السُّوقِ وَ لَا يُبَايَعُ وَ لَا يُطْعَمُ وَ لَا يُسْقَى وَ لَا يُكَلَّمُ فَإِنَّهُ إِذَا فُعِلَ ذَلِكَ بِهِ يُوشِكُ أَنْ يَخْرُجَ فَيُؤْخَذَ وَ إِذَا جَنَى فِي الْحَرَمِ جِنَايَةً أُقِيمَ عَلَيْهِ الْحَدُّ فِي الْحَرَمِ لِأَنَّهُ لَمْ يَدَعْ لِلْحَرَمِ حُرْمَتَهُ .  2- Alī b. Ibrāhīm, from his father, from Ibn Abī ‘Umair, from Ḥamād, from al-Halbī, from Abī ‘Abd Allāh (عليه‌ السلام). Said: I asked him [a.s] about the words of Allāh the almighty and exalted: 'whoever enters it shall be safe'[3:97]. He [a.s] said: "If the `Abd (slave of Allāh) committed a crime besides [outside of] the Haram (sanctuary), and then flees away to the sanctuary, no one should take him from sanctuary. However, he is prevented from the market; and nor allegiance can be given; nor is he to be fed; nor is he to be given water; and nor is he to be conserved with. If that is done to him, and he is about to leave, then he is taken. And if he committed a crime within the sanctuary, punishment is raised upon him in the sanctuary, because he did not leave/forsake the sanctuary's sacredness". Sources:al-Kulaynī, al-Kāfī, vol. 8, Book. 15, Ch. 13, N. 2, pg. 113. al-Qummī's Tafsīr, vol. 1, pg. 108. al-Ṣadūq, Man Lā Ya'ḥḍuruh al-Faqīh, vol. 4, N. 5229, pg. 115. al-Ṣadūq, Īlal al-Sharā‘ah, vol. 1, pg. 444 [different rout]. al-‘Īyāashī's Tafsīr, vol. 1, N. 105, pg. 189. Hurr al-`Āmilī, Wasā`il al-Shīa, vol. 13, N. 17608, pg. 226. Grading:
    al-Majlisī said this ḥadīth is Ḥasan (good).
    -->Mir’āt al-`Uqūl, vol. 17, pg. 71. Hādī al-Najafī said the ḥadīth has a Ṣaḥīḥ al-Isnād (Authentic Chain of narrators).
    -->Mawsū`ah Aḥādīth Ahl al-Bayt, vol. 10, N. 13357, pg. 420.
  5. Like
    rotten_coconut reacted to Ali_Hussain in Quran On The Head   
    It always strikes me as weird that some people are so firm with regards to this kind of tradition or putting the right hand on the head at the mention of the Qa'im ('a), but when it comes to minute things, like keeping a small distance between your feet when standing in prayer and having them facing the Qibla, no one is interested.
  6. Like
    rotten_coconut reacted to Jaafar al-Shibli in The Emphasis On Dua And Its Merits   
    (bismillah)
     
    Since we have entered the blessed month of Ramaḍān, I have decided to write and translate some of the Ṣaḥīḥ (Authentic) and Mu`tabar (reliable) aḥādīth from the Ahlul-Bayt (عليهم السلام) that clarify and emphasize the importance of Du‘ā (supplicating to Allāh). Verily according to the Ahlul-Bayt, it is one of the greatest forms of worship to Allāh. Please click the link below:
     
     
    The Emphasis on Dua and its Merits
     
     
     
     
    Wa`aslam  
  7. Like
    rotten_coconut reacted to Qa'im in Tirmidhi: Virtues Of Ali   
    It is chapter 19 from أبواب المناقب عن رسول الله
     
     
    Ghareeb here means that this particular hadith is just found in one chain, or that its matn has some differences to other hadiths of its like. But, keep in mind that Tirmidhi did not have access to all chains and all books.
  8. Like
    rotten_coconut reacted to Al-Hassan in Tirmidhi: Virtues Of Ali   
    Wa'alykom al-Salam.
     
    I want to further add on a few more of such narrations with relevant contexts but distinct chains from al-Nasai's Khasa'is Amir al-Mu'mineen.
     
     
    Ahmed b. Sulayman said:  Narrated to us 'UbaydAllah, he said: Narrated to us Isra'il from Abi Ishaq from al-Bara', he said: Allah's messenger said to 'Ali: "You are from me and I am from you". (Page 87)
     
    Grading and commentary of the muhaqiq: Saheeh based on the standards of Bukhari.
     
     
    Ishaq b. Ibrahim and Muhammad b Qadamah from Jurayr, from al-A'mash from Isma'il b. Raja' from his father from Abi Sa'id al-Khudhri: We once sat down waiting for Allah's messenger and when he came out to see us, his sandal was ripped so he threw it to 'Ali. Then after he said: "Verily among you there will be one who fill fight for the Taweel(exegesis) of the Quran just as I have fought for it's Tanzeel(revelation)". Then Abu Bakr said: "Is it me?". He replied: "No". 'Umar said: "Is it me?". He replied: "No. But rather, it is the one with the sandal". [Page 166]
     
    Grading and commentary of the muhaqiq: Isnad Hassan. It's narrators are all trustworthy except Raja' b. Rab'ah al-Zubaydi. However, he is saduq(truthful) just as Ibn Hajar said and Ibn Habban included him among the the trustworthy narrators. Ibn Khalfoon said: al-'Ijli and others gave him tawtheeq.  
     
     
     
    Muhammad bin Muthana, he said: Narrated to us Yahya bin Hammad, he said: Narrated to us Abu 'Awanah from Sulayman(Al-A'mash), he said: Narrated to us Hubayb bin Abi Thabet from Abi Tufayl from Zayd bin Arqam, he said: When Allah's messenger returned from Hujjat Al-Wada', and stopped at Ghadir Khum, he said: (It's as if I have received the call of death and I answered it and that I am leaving among you two weighty things, one greater than the other; the book of Allah and my 'Itrah(progeny) so look at how they will be left with you after me. Verily they will not separate from each other until they reach me at the fountain on day of Judgement). Then he said: (Verily Allah is my Mawla, and I am the Mawla of every believer). Then he grabbed the hands of 'Ali and said: (So who ever I am his Mawla then 'Ali is his Mawla. O Allah support those who support him and oppose those who oppose him). Then I asked Zayd: "Did you hear it from Allah's messenger?". He said: "There is no one there who did not see and hear it with their eyes and ears". (Page 96)

    Grading and commentary of the muhaqiq: Saheeh. It's narrators are all trustworthy from the narrators of the Shaykhayn(Bukhari and Muslim) except for Hubayb bin Abi Thabet who is a mudallis but has been followed.
     
     
     
    al-Husayn b. Hurayth said: Narrated to us al-Fadhal b. Musa from al-A'mash from Abi Ishaq from Sa'id b. Wahab, he said: 'Ali said in the Ruhbah: "I put Allah as a witness to those who heard Allah's messenger on the day of Ghadeer Khum say: (Allah is my wali and I am the wali of the believers, and whoever I am his mawla then 'Ali is his wali as well. O Allah, befriend those who befriend him and oppose those who oppose him)" Sa'id said: "Six men who used to sit next to be then stood up". And Zayd b. Yathi' said: "Six near me stood up".(page 117)
     
    Grading and commentary of the muhaqiq: The narrators are the narrators of the Shaykayn(Bukhari and Muslim)  except for Sa'id b. Wahab and he is a narrator of only Muslim.     
     
     
     
    'Amro b. 'Ali said: Narrated to us Yahya, he said: Narrated to us 'Owf, he said: Narrated to us Abu Na'dhrah from Abi Sa'id al-Khudhri, he said: Allah's messenger said: "My Ummah will be split into two factions and among them a wretched group will come out where one of those two who defeats the other is the closet to the truth." (Page 178) 
     
    Grading and commentary of the muhaqiq: Isnad Saheeh. It's narrators are the the narrators of the Shaykayn(Bukhari and Muslim) except that al-Bukhari does not narrate from Abi Nadhrah.
     
     
    http://ia801801.us.archive.org/13/items/WAQ26057/26057.pdf
  9. Like
    rotten_coconut reacted to Qa'im in Tirmidhi: Virtues Of Ali   
    salaam `alaykum,
     
    I just wanted to share these translations with you all. This is the full Chapter on the Virtues of `Ali b. Abi Talib [a] from Abu `Isa at-Tirmidhi's book, including Tirmidhi's comments.
     
    .
    حدثنا قتيبة حدثنا جعفر بن سليمان الضبعي عن يزيد الرشك عن مطرف بن عبد الله عن عمران بن حصين قال بعث رسول الله صلى الله عليه وسلم جيشا واستعمل عليهم علي بن أبي طالب فمضى في السرية فأصاب جارية فأنكروا عليه وتعاقد أربعة من أصحاب رسول الله صلى الله عليه وسلم فقالوا إذا لقينا رسول الله صلى الله عليه وسلم أخبرناه بما صنع علي وكان المسلمون إذا رجعوا من السفر بدءوا برسول الله صلى الله عليه وسلم فسلموا عليه ثم [ ص: 591 ] انصرفوا إلى رحالهم فلما قدمت السرية سلموا على النبي صلى الله عليه وسلم فقام أحد الأربعة فقال يا رسول الله ألم تر إلى علي بن أبي طالب صنع كذا وكذا فأعرض عنه رسول الله صلى الله عليه وسلم ثم قام الثاني فقال مثل مقالته فأعرض عنه ثم قام الثالث فقال مثل مقالته فأعرض عنه ثم قام الرابع فقال مثل ما قالوا فأقبل رسول الله صلى الله عليه وسلم والغضب يعرف في وجهه فقال ما تريدون من علي ما تريدون من علي ما تريدون من علي إن عليا مني وأنا منه وهو ولي كل مؤمن بعدي قال أبو عيسى هذا حديث حسن غريب لا نعرفه إلا من حديث جعفر بن سليمان
     
     
    Qutayba narrated from Ja`far b. Sulayman ad-Duba`i from Yazid ar-Rishk from Mutarrif b. `Abdullah from `Imran b. Hussayn.
     
    He said: The Messenger of Allah dispatched an army and he put `Ali b. Abi Talib in charge of it. So he left on the expedition and he entered upon a slave girl. So four companions of the Messenger of Allah scolded him and made a pact with one another, saying, "When we meet the Messenger of Allah , we will inform him of what `Ali has done." And when the Muslims returned from journeying, they would begin by [meeting] the Messenger of Allah , send their salutations, then disembark to their homes. So when the expedition arrived, they sent their salutations to the Prophet . One of the four stood and said, "O Messenger of Allah, did you see that `Ali b. Abi Talib did such and such? So the Messenger of Allah turned away from him. Then, the second person stood and spoke similarly, so he turned away from him. Then, the third person stood and spoke similarly, so he turned away from him. Then, the fourth person stood and spoke similarly. So the Messenger of Allah faced [them], and anger was visible upon his face, and he said, "What do you want from `Ali? What do you want from `Ali? What do you want from `Ali? Surely, `Ali is from me and I am from him, and he is the Master (wali) of every believer after me."
     
    Abu `Isa said: This hadith is hasan ghareeb. We do not know it except from the hadith of Ja`far b. Sulayman.
     
     
    حدثنا محمد بن بشار حدثنا محمد بن جعفر حدثنا شعبة عن سلمة بن كهيل قال سمعت أبا الطفيل يحدث عن أبي سريحة أو زيد بن أرقم شك شعبة عن النبي صلى الله عليه وسلم قال من كنت مولاه فعلي مولاه قال أبو عيسى هذا حديث حسن غريب وقد روى شعبة هذا الحديث عن ميمون أبي عبد الله عن زيد بن أرقم عن النبي صلى الله عليه وسلم نحوه وأبو سريحة هو حذيفة بن أسيد الغفاري صاحب النبي صلى الله عليه وسلم
     
     
    Muhammad b. Bashar narrated from Muhammad b. Ja`far from Shu`ba from Salama b. Kuhayl. He said: I heard Abu Tufayl narrate from Abu Sareeha or Zayd b. Arqam - Shu`ba had doubt - from the Prophet .
     
    He: To whomever I am his Master, `Ali is his Master.
     
    Abu `Isa said: This hadith is hasan ghareeb. Shu`ba narrated this hadith from Maymun Abu `Abdullah from zayd b. Arqam from the Prophet . Abu Sareeha is Hudhayfa b. Aseed al-Ghifari, the companion of the Prophet .
     
     
    حدثنا أبو الخطاب زياد بن يحيى البصري حدثنا أبو عتاب [ ص: 592 ] سهل بن حماد حدثنا المختار بن نافع حدثنا أبو حيان التيمي عن أبيه عن علي قال قال رسول الله صلى الله عليه وسلم رحم الله أبا بكر زوجني ابنته وحملني إلى دار الهجرة وأعتق بلالا من ماله رحم الله عمر يقول الحق وإن كان مرا تركه الحق وما له صديق رحم الله عثمان تستحييه الملائكة رحم الله عليا اللهم أدر الحق معه حيث دار قال أبو عيسى هذا حديث غريب لا نعرفه إلا من هذا الوجه والمختار بن نافع شيخ بصري كثير الغرائب وأبو حيان التيمي اسمه يحيى بن سعيد بن حيان التيمي كوفي وهو ثقة
     
     
    Abu'l Khattab Ziyad b. Yahya al-Basri narrated from Abu `Attab Sahl b. Hammad from al-Mukhtar b. Nafi` from Abu Hayyan at-Taymi from his father from `Ali.
     
    He said: The Messenger of Allah said, "May Allah have mercy upon Abu Bakr. He married me to his daughter, and he brought me to the Abode of Emigration, and he freed Bilal with his wealth. May Allah have mercy on `Umar. He speaks the truth, even if it is bitter, and the truth has left him without friends. May Allah have mercy upon `Uthman. The angels are shy of him. May Allah have mercy upon `Ali: O Allah, place the truth with him wherever he turns.
     
    Abu `Isa said: This hadith is ghareeb, we do not know it except from this route. And al-Mukhtar b. Nafi` is a Basri shaykh with many ghareeb narrations. Abu Hayyan at-Taymi's name is Yahya b. Sa`eed b. Hayyan at-Taymi - he is Kufan and he is reliable.
     
     
    حدثنا سفيان بن وكيع حدثنا أبي عن شريك عن منصور عن ربعي بن حراش حدثنا علي بن أبي طالب بالرحبية قال لما كان يوم الحديبية خرج إلينا ناس من المشركين فيهم سهيل بن عمرو وأناس من رؤساء المشركين فقالوا يا رسول الله خرج إليك ناس من أبنائنا وإخواننا وأرقائنا وليس لهم فقه في الدين وإنما خرجوا فرارا من أموالنا وضياعنا فارددهم إلينا قال فإن لم يكن لهم فقه في الدين سنفقههم فقال النبي صلى الله عليه وسلم يا معشر قريش لتنتهن أو ليبعثن الله عليكم من يضرب رقابكم بالسيف على الدين قد امتحن الله قلبه على الإيمان قالوا من هو يا رسول الله فقال له أبو بكر من هو يا رسول الله وقال عمر من هو يا رسول الله قال هو خاصف النعل وكان أعطى عليا نعله يخصفها ثم التفت إلينا علي فقال إن رسول الله صلى الله عليه وسلم قال من [ ص: 593 ] كذب علي متعمدا فليتبوأ مقعده من النار قال أبو عيسى هذا حديث حسن صحيح غريب لا نعرفه إلا من هذا الوجه من حديث ربعي عن علي
     
     
    Sufyan b. Wakee` narrated from his father from Shareek from Mansoor from Rabi`i b. Hirash from `Ali b. Abi Talib in Rahbiyya.
     
    He said: On the day of Hudaybiyya, people from the polytheists came to us, among them was Suhayl b. `Amr and the leaders of the polytheists. So they said, "O Messenger of Allah, some of our offspring, our brethren, and our servants went out to you, and they do not have knowledge of the religion. Rather, they escaped in fear of our wealth and our properties. So, return them to us." He said, "If they do not have knowledge of the religion, we will teach them." So the Prophet said, "O Quraysh, you will desist, or Allah will raise one who will strike your necks with the sword over the religion. Allah has tested his heart regarding faith." They said, "Who is he, O Messenger of Allah?" So Abu Bakr said to him, "Who is he, O Messenger of Allah?" `Umar said, "Who is he, O Messenger of Allah?" He said, "He is the one repairing the sandal" - and he had given `Ali his sandals to repair.
     
    Then, `Ali turned to us and said, "Surely, the Messenger of Allah said, "Whoever lies upon me intentionally, let him take his seat in the Fire.
     
    Abu `Isa said: This hadith is hasan sahih ghareeb. We do not know it except from this route from the hadith of Rabi`i from `Ali.
     
     
    حدثنا سفيان بن وكيع حدثنا أبي عن إسرائيل ح وحدثنا محمد بن إسمعيل حدثنا عبيد الله بن موسى عن إسرائيل عن أبي إسحق عن البراء بن عازب أن النبي صلى الله عليه وسلم قال لعلي بن أبي طالب أنت مني وأنا منك وفي الحديث قصة قال أبو عيسى هذا حديث حسن صحيح
     
     
    Sufyan b. Wakee` narrated from his from from Isra'il. And Muhammad b. Isma`il narrated from `Ubaydallah b. Musa from Isra'il from Abi Is`haq from al-Bara' b. `Azib that the Prophet said to `Ali b. Abi Talib, "You are from me and I am from you." And with this hadith there is a story.
     
    Abu `Isa said: This hadith is hasan sahih.
     
    حدثنا قتيبة حدثنا جعفر بن سليمان عن أبي هارون عن أبي سعيد الخدري قال إنا كنا لنعرف المنافقين نحن معشر الأنصار ببغضهم علي بن أبي طالب قال أبو عيسى هذا حديث غريب إنما نعرفه من حديث أبي هارون وقد تكلم شعبة في أبي هارون وقد روي هذا عن الأعمش عن أبي صالح عن أبي سعيد
     
     
    Qutayba narrated from Ja`far b. Sulayman from Abu Harun from Abu Sa`eed al-Khudri. He said, "We, the Ansar, used to recognize the hypocrites by their hatred of `Ali b. Abi Talib.
     
    Abu `Isa said: This hadith is ghareeb. We do not it from Abu Harun, and Shu`ba criticized (?) Abu Harun. And this was narrated from al-A`mash from Abu SAlih from Abu Sa`eed.
     
     
    حدثنا واصل بن عبد الأعلى حدثنا محمد بن فضيل عن عبد الله بن عبد الرحمن أبي نصر عن المساور الحميري عن أمه قالت دخلت على أم سلمة فسمعتها تقول كان رسول الله صلى الله عليه وسلم يقول لا يحب عليا منافق ولا يبغضه مؤمن وفي الباب عن علي قال أبو عيسى هذا حديث حسن غريب من هذا الوجه وعبد الله بن عبد الرحمن هو أبو نصر الوراق وروى عنه سفيان الثوري
     
     
    Wasel b. `Abd al-A`la narrated from Muhammad b. Fudayl from `Abdullah b. `Abd ar-Rahman Abu Nasr from al-Musawir al-Himyari from his mother.
     
    She said: I entered upon Umm Salama, and I heard her say: The Messenger of Allah would say, "No hypocrite will love `Ali, and no believer will hate him."
     
    Abu `Isa said: This hadith is hasan ghareeb from this route. And `Abdillah b. `Abd ar-Rahman is Abu Nasr al-Warraq, and Sufyan ath-Thawri narrated from him.
     
     
    حدثنا إسمعيل بن موسى الفزاري ابن بنت السدي حدثنا شريك عن أبي ربيعة عن ابن بريدة عن أبيه قال قال رسول الله صلى الله عليه وسلم إن الله أمرني بحب أربعة وأخبرني أنه يحبهم قيل يا رسول الله سمهم لنا قال علي منهم يقول ذلك ثلاثا وأبو ذر والمقداد وسلمان أمرني بحبهم وأخبرني أنه يحبهم قال هذا حديث حسن غريب لا نعرفه إلا من حديث شريك

     
    Isma`il b. Musa al-Fazari b. Bint as-Suddi narrated from Shareek from Abu Rabi`i from ibn Burayda from his father.
     
    He said: The Messenger of Allah said, "Surely, Allah ordered me to love four, and He informed me that He loves them." It was said, "O Messenger of Allah, name them for us." He said, "`Ali is among them" - he said that three times - "and Abu Dharr, and al-Miqdad, and Salman. He ordered me to love them, and He informed me that He loves them."
     
    He said: This hadith is hasan ghareeb, we do not know it except from Shareek's hadith.
     
     
    حدثنا إسمعيل بن موسى حدثنا شريك عن أبي إسحق عن حبشي بن جنادة قال قال رسول الله صلى الله عليه وسلم علي مني وأنا من علي ولا يؤدي عني إلا أنا أو علي [ ص: 595 ] قال أبو عيسى هذا حديث حسن صحيح غريب
     
     
    Isma`il b. Musa narrated from Shareek from Abu Is`haq from Hubshi b. Junada.
     
    He said: The Messenger of Allah said, "`Ali is from me, and I am from `Ali, and no one can represent me except for myself or `Ali."
     
    Abu `Isa said: This hadith is hasan sahih ghareeb.
     
     
    حدثنا يوسف بن موسى القطان البغدادي حدثنا علي بن قادم حدثنا علي بن صالح بن حي عن حكيم بن جبير عن جميع بن عمير التيمي عن ابن عمر قال آخى رسول الله صلى الله عليه وسلم بين أصحابه فجاء علي تدمع عيناه فقال يا رسول الله آخيت بين أصحابك ولم تؤاخ بيني وبين أحد فقال له رسول الله صلى الله عليه وسلم أنت أخي في الدنيا والآخرة قال أبو عيسى هذا حديث حسن غريب وفي الباب عن زيد بن أبي أوفى
     
     
    Yusuf b. Musa al-Qattan al-Baghdadi narrated from `Ali b. Qadim from `Ali b. Salih b. Hai from Hakeem b. Jubayr from Jamee` b. `Umayr at-Taymi from ibn `Umar.
     
    He said: The Messenger of Allah made brotherhood bonds between his companions, so `Ali came with tears in his eyes, saying, "O Messenger of Allah, you have made brotherhood bonds between your companions, but you have not bonded me with anyone else." So the Messenger of Alah said to him, "You are my brother in this world and the Hereafter."
     
    Abu `Isa said: This hadith is hasan ghareeb, and there is something about it from Abu Awfa.
     
     
    حدثنا سفيان بن وكيع حدثنا عبيد الله بن موسى عن عيسى بن عمر عن السدي عن أنس بن مالك قال كان عند النبي صلى الله عليه وسلم طير فقال اللهم ائتني بأحب خلقك إليك يأكل معي هذا الطير فجاء علي فأكل معه قال أبو عيسى هذا حديث غريب لا نعرفه من حديث السدي إلا من هذا الوجه وقد روي من غير وجه عن أنس وعيسى بن عمر هو كوفي والسدي اسمه إسمعيل بن عبد الرحمن وقد أدرك أنس بن مالك ورأى الحسين بن علي وثقه شعبة وسفيان الثوري وزائدة ووثقه يحيى بن سعيد القطان
     
     
    Sufyan b. Wakee` narrated from `Ubaydallah b. Musa from `Isa b. `Umar from as-Suddi from Anas b. Malik.
     
    He said: A [cooked] bird was with the Prophet , so he said, "O Allah, bring the most beloved of Your creation to You to eat this bird with me." So `Ali came and ate with him.
     
    Abu `Isa said: This hadith is ghareeb, we do not know it from the hadith of as-Suddi except from this route. And it has been narrated from other routes from Anas. And `Isa b. `Umar is from Kufa, and as-Suddi's name is Isma`il b. `Abd ar-Rahman, and he had met Anas b. Malik and he had seen al-Husayn b. `Ali. Shu`ba and Sufyan ath-Thawra said he was reliable.
     
    حدثنا خلاد بن أسلم البغدادي حدثنا النضر بن شميل أخبرنا عوف عن عبد الله بن عمرو بن هند الجملي قال قال علي كنت إذا سألت رسول الله صلى الله عليه وسلم أعطاني وإذا سكت ابتدأني قال أبو عيسى هذا حديث حسن غريب من هذا الوجه
     
    Khallad b. Aslam al-Baghdadi narrated from an-Nadr b. Shumayl from `Awf from `Abdullah b. `Amr b. Hind al-Jamali.
     
    He said: `Ali said, "Whenever I asked the Messenger of Allah , he would give me [the answer], and whenever I was silent, he would initiate [discussion] with me."
     
    Abu `Isa said: This hadith is hasan ghareeb from this route.
     
    حدثنا إسمعيل بن موسى حدثنا محمد بن عمر بن الرومي حدثنا شريك عن سلمة بن كهيل عن سويد بن غفلة عن الصنابحي عن علي رضي الله عنه قال قال رسول الله صلى الله عليه وسلم أنا دار الحكمة وعلي بابها قال أبو عيسى هذا حديث غريب منكر وروى بعضهم هذا الحديث عن شريك ولم يذكروا فيه عن الصنابحي ولا نعرف هذا الحديث عن واحد من الثقات عن شريك وفي الباب عن ابن عباس
     
     
    Isma`il b. Musa narrated from Muhammad b. `Umar b. ar-Rumi from Shareek from Salama b. Kuhayl from Suwayd b. Ghafala from al-Sunabihi from `Ali.
     
    He said: The Messenger of Allah said, "I am the Abode of Wisdom, and `Ali is its door."
     
    Abu `Isa siad, "This hadith is ghareeb munkar. Some have narrated this hadith from Shareek, but they do not mention as-Sunabihi in it, nor do we know this hadith from anyone trustworthy from Shareek. And there is something on this topic from Ibn Abbas.
     
    حدثنا قتيبة حدثنا حاتم بن إسمعيل عن بكير بن مسمار عن عامر بن سعد بن أبي وقاص عن أبيه قال أمر معاوية بن أبي سفيان سعدا فقال ما يمنعك أن تسب أبا تراب قال أما ما ذكرت ثلاثا قالهن رسول الله صلى الله عليه وسلم فلن أسبه لأن تكون لي واحدة منهن أحب إلي من حمر النعم سمعت رسول الله صلى الله عليه وسلم يقول لعلي وخلفه في بعض مغازيه فقال له علي يا رسول الله تخلفني مع النساء والصبيان فقال رسول الله صلى الله عليه وسلم أما ترضى أن تكون مني بمنزلة هارون من موسى إلا أنه لا نبوة بعدي وسمعته يقول يوم خيبر لأعطين الراية رجلا يحب الله ورسوله ويحبه الله ورسوله قال فتطاولنا لها فقال ادعوا لي عليا فأتاه وبه رمد فبصق في عينه فدفع الراية إليه ففتح الله عليه وأنزلت هذه الآية ندع أبناءنا وأبناءكم ونساءنا ونساءكم الآية دعا رسول الله صلى الله عليه وسلم عليا وفاطمة وحسنا وحسينا فقال اللهم هؤلاء أهلي قال أبو عيسى هذا حديث حسن صحيح غريب من هذا الوجه
     
     
    Qutayba narrated from Hatim b. Isma`il from Bufayr b. Mismar from `Amer b. Sa`d b. Abi Waqqas from his father.
     
    He said: Mu`awiya b. Abi Sufyan ordered Sa`d, saying, "What prevents you from insulting Abu Turab?" He said, "Because I remember three from the Messenger of Allah , so I do not insult him. If I possesed one of those things, it would be dearer to me than red camels. I heard the Messenger of Allah speaking to `Ali after leaving him behind in one of his battles. `Ali said to him, "O Messenger of Allah, you are leaving me with the women and the children." So the Messenger of Allah said, "Are you not pleased that you are to me as Aaron was to Moses, except that there is no prophethood after me?" And I heard him say on the day of Khaybar, "I will give this flag to a man who loves Allah and His Messenger, and Allah and His Messenger love him". So we waited for that, then he said, "Call `Ali for me." He said: So he came to him, and he had an eye infection, so he applied saliva in his eye and gave the flag to him, then Allah granted him victory. And when this verse, "Let us call our sons and your sons, our women and your women ..." (3:61) was revealed, the Messenger of Allah called for `Ali, Fatima, Hasan, and Husayn, and said, "O Allah, this is my Family."
     
    Abu `Isa said: This hadith is hasan sahih ghareeb from this route.
     
     
    حدثنا عبد الله بن أبي زياد حدثنا الأحوص بن جواب أبو الجواب عن يونس بن أبي إسحق عن أبي إسحق عن البراء قال بعث النبي صلى الله عليه وسلم جيشين وأمر على أحدهما علي بن أبي طالب وعلى الآخر خالد بن الوليد وقال إذا كان القتال فعلي قال فافتتح علي حصنا فأخذ منه جارية فكتب معي خالد كتابا إلى النبي صلى الله عليه وسلم يشي به قال فقدمت على النبي صلى الله عليه وسلم فقرأ الكتاب فتغير لونه ثم قال ما ترى في رجل يحب الله ورسوله ويحبه الله ورسوله قال قلت أعوذ بالله من غضب الله وغضب رسوله وإنما أنا رسول فسكت قال أبو عيسى هذا حديث حسن غريب لا نعرفه إلا من هذا الوجه
     
     
    `Abdullah b. Abi Ziyad narrated from al-Ahwas b. Jawwab Abu Jawwab from Yunus b. Abi Is`haq from Abu Is`haq from al-Bara'.
     
    He said: The Prophet dispatched two armies and set `Ali b. Abi Talib in charge of one and Khalid b. al-Khalid in charge of the other. He said, "If there is fighting, then `Ali [is the leader]." So `Ali conquered a fortress and he took a slave girl from it. So Khalid wrote a letter [sent] with me to the Prophet complaining about him/ So I went to the Prophet and read the letter, so the colour of his face changed and he said, "How do you view a man who loves Allah and His Messenger, and Allah and His Messenger loves him?" He said: I said, "I seek refuge to Allah from the anger of Allah and His Messenger, and I am nothing but a middleman." So he went quiet.
     
    Abu `Isa said: This hadith is hasan ghareeb, we do not know it except from this route.
     
     
    حدثنا علي بن المنذر الكوفي حدثنا محمد بن فضيل عن الأجلح عن أبي الزبير عن جابر قال دعا رسول الله صلى الله عليه وسلم عليا يوم الطائف فانتجاه فقال الناس لقد طال نجواه مع ابن عمه فقال رسول الله صلى الله عليه وسلم ما انتجيته ولكن الله انتجاه قال أبو عيسى هذا حديث حسن غريب لا نعرفه إلا من حديث الأجلح وقد رواه غير ابن فضيل أيضا عن الأجلح ومعنى قوله ولكن الله انتجاه يقول الله أمرني أن أنتجي معه
     
     
    `Ali b. al-Mundhir al-Kufi narrated from Muhammad b. Fudayl from al-Ajlah from Abu Zubayr from Jabir.
     
    He said: The Messenger of Allah called for `Ali on the day [of the Battle] of Ta'if, and he whispered to him. So the people said, "His whisper to his cousin has lengthened." So the Messenger of Allah said, "I did not whisper to him, rather, Allah whispered to him."
     
    Abu `Isa said: This hadith is hasan ghareeb, we do not know it except from the hadith of al-Ajlah. It has been narrated from others besides ibn Fudayl from al-Ajlah. And the meaning of his saying, "Rather, Allah whispered to him" is that Alah ordered him to whisper to him.
     
     
    حدثنا علي بن المنذر حدثنا محمد بن فضيل عن سالم بن أبي [ ص: 598 ] حفصة عن عطية عن أبي سعيد قال قال رسول الله صلى الله عليه وسلم لعلي يا علي لا يحل لأحد أن يجنب في هذا المسجد غيري وغيرك قال علي بن المنذر قلت لضرار بن صرد ما معنى هذا الحديث قال لا يحل لأحد يستطرقه جنبا غيري وغيرك قال أبو عيسى هذا حديث حسن غريب لا نعرفه إلا من هذا الوجه وسمع مني محمد بن إسمعيل هذا الحديث فاستغربه
     
     
    `Ali b. al-Mundhir narrated from Muhammad b. Fudayl from Salim b. Abi Hafsa from `Atiyya from Abi Sa`eed.
     
    He said: The Messenger of Allah said to `Ali, "O `Ali, it is not permissible for anyone to be in the state of janaba in this Mosque except for you and I."
     
    `Ali b. al-Mundhir said: I said to Nadr b. Sard, "What is the meaning of this hadith?" He said, "It is not permissible for anyone to pass through it in a state of janaba except for you and I."
     
    Abu `Isa said: This hadith is hasan ghareeb, we do not know it except through this route. Muhammad b. Isma`il heard this hadith from me and he considered it ghareeb.
     
     
    حدثنا إسمعيل بن موسى حدثنا علي بن عابس عن مسلم الملائي عن أنس بن مالك قال بعث النبي صلى الله عليه وسلم يوم الاثنين وصلى علي يوم الثلاثاء قال أبو عيسى وفي الباب عن علي وهذا حديث غريب لا نعرفه إلا من حديث مسلم الأعور ومسلم الأعور ليس عندهم بذلك القوي وقد روي هذا عن مسلم عن حبة عن علي نحو هذا
     
     
    Isma`il b. Musa narrated from `Ali b. `Abbas from Muslim al-Mula'i from Anas b. Malik.
     
    He said: The Prophet was commissioned on a Monday, and `Ali prayed (salat) on a Tuesday.
     
    Abu `Isa said: And there is something on this topic from `Ali. And this hadith is ghareeb, and we do not know it except from the hadith of Muslim al-A`war. Muslim b. A`war is not considered strong [in reliability] among them. And something like this was narrated from Muslims from Habbah from `Ali.
     
     
    حدثنا محمود بن غيلان حدثنا أبو أحمد حدثنا شريك عن [ ص: 599 ] عبد الله بن محمد بن عقيل عن جابر بن عبد الله أن النبي صلى الله عليه وسلم قال لعلي أنت مني بمنزلة هارون من موسى إلا أنه لا نبي بعدي قال أبو عيسى هذا حديث حسن غريب من هذا الوجه وفي الباب عن سعد وزيد بن أرقم وأبي هريرة وأم سلمة
     
     
    Mahmoud b. Ghaylan narrated from Abu Ahmad from Shareek from `Abdullah b. Muhammad b. `Aqeel from Jabir b. `Abdullah that the Prophet said to `Ali, "You are to me as Aaron was to Moses, except there is no prophet after me."
     
    Abu `Isa said: This hadith is hasan ghareeb from this route. And there is something on this topic from Sa`d and Zayd b. Arqam and Abu Hurairah and Umm Salama.
     
     
    حدثنا القاسم بن دينار الكوفي حدثنا أبو نعيم عن عبد السلام بن حرب عن يحيى بن سعيد عن سعيد بن المسيب عن سعد بن أبي وقاص أن النبي صلى الله عليه وسلم قال لعلي أنت مني بمنزلة هارون من موسى إلا أنه لا نبي بعدي قال أبو عيسى هذا حديث حسن صحيح وقد روي من غير وجه عن سعد عن النبي صلى الله عليه وسلم ويستغرب هذا الحديث من حديث يحيى بن سعيد الأنصاري
     
     
    al-Qasim b. Dinar al-Kufi narrated from Abu Nu`aym from `Abd as-Salam b. Harb from Yahya b. Sa`eed from Sa`eed b. al-Musayyib from Sa`d b. Abi Waqas that the Prophet said to `Ali, "You are to me as Aaron was to Moses, except there is no prophet after me."
     
    Abu `Isa said: This hadith is hasan sahih, and it was narrated from a different route from Sa`d from the Prophet . And this hadith is considered a ghareeb from the hadith of Yahya b. Sa`eed al-Ansari.
     
     
    حدثنا محمد بن حميد الرازي حدثنا إبراهيم بن المختار عن شعبة عن أبي بلج عن عمرو بن ميمون عن ابن عباس أن رسول الله صلى الله عليه وسلم أمر بسد الأبواب إلا باب علي قال أبو عيسى هذا حديث غريب لا نعرفه عن شعبة بهذا الإسناد إلا من هذا الوجه
     
    Muhammad b. Humayd ar-Razi narrated from Ibrahim b. al-Mukhtar from Shu`ba from Abi Balj from `Amr b. Maymun from Ibn `Abbas that the Messenger of Allah ordered to close the doors except for `Ali's door.
     
    Abu `Isa said: This hadith is ghareeb, we do not know it from Shu`ba by this isnad except from this route.
     
     
    حدثنا نصر بن علي الجهضمي حدثنا علي بن جعفر بن محمد بن علي أخبرني أخي موسى بن جعفر بن محمد عن أبيه جعفر بن محمد عن أبيه محمد بن علي عن أبيه علي بن الحسين عن أبيه عن جده علي بن أبي طالب أن رسول الله [ ص: 600 ] صلى الله عليه وسلم أخذ بيد حسن وحسين فقال من أحبني وأحب هذين وأباهما وأمهما كان معي في درجتي يوم القيامة قال أبو عيسى هذا حديث حسن غريب لا نعرفه من حديث جعفر بن محمد إلا من هذا الوجه
     
     
    Nasr b. `Ali al-Juhdami narrated from `Ali b. Ja`far b. Muhammad b. `Ali from his brother Musa b. Ja`far b. Muhammad from his father Ja`far b. Muhammad from his father Muhammad b. `Ali from his father `Ali b. al-Husayn from his father from his grandfather `Ali b. Abi Talib that the Messenger of Allah took the hand of Hasan and Husayn and said, "Whoever loves me and loves these two and their father and their mother will be with me in my rank on the Day of Resurrection.
     
    Abu `Isa said: This hadith is hasan ghareeb, we do not know it from the hadith of Ja`far b. Muhammad except from this route.
     
     
    حدثنا محمد بن حميد حدثنا إبراهيم بن المختار عن شعبة عن أبي بلج عن عمرو بن ميمون عن ابن عباس قال أول من صلى علي قال هذا حديث غريب من هذا الوجه لا نعرفه من حديث شعبة عن أبي بلج إلا من حديث محمد بن حميد وأبو بلج اسمه يحيى بن سليم وقد اختلف أهل العلم في هذا فقال بعضهم أول من أسلم أبو بكر الصديق وقال بعضهم أول من أسلم علي وقال بعض أهل العلم أول من أسلم من الرجال أبو بكر وأسلم علي وهو غلام ابن ثمان سنين وأول من أسلم من النساء خديجة
     
    Muhammad b. Humayd narrated from Ibrahim b. al-Mukhtar from Shu`ba from Abu Balj from `Amr b. Maymun from Ibn `Abbas.
     
    He said: The first to pray was `Ali.
     
    He said: This hadith is ghareeb from this route, we do not know it from the hadith of Shu`ba from Abu Balj except from the hadith of Muhammad b. Humayd. Abu Balj's name is Yahya b. Sulaym. And the scholars have differed regarding this: some say that Abu Bakr was the first to convert to Islam, and some say that the first to convert to Islam was `Ali. And some of the scholars say that the first to convert to Islam from the men was Abu Bakr as-Siddiq, and `Ali converted as a boy who was eight years old. And the first to convert to Islam from the women was Khadija.
     
    حدثنا محمد بن بشار ومحمد بن المثنى قالا حدثنا محمد بن جعفر حدثنا شعبة عن عمرو بن مرة عن أبي حمزة رجل من الأنصار قال سمعت زيد بن أرقم يقول أول من أسلم علي قال عمرو بن مرة فذكرت ذلك لإبراهيم النخعي فأنكره فقال أول من أسلم أبو بكر الصديق قال أبو عيسى هذا حديث حسن صحيح وأبو حمزة اسمه طلحة بن يزيد
     
    Muhammad b. Bashar and Muhammad b. al-Muthanna narrated from Muhammad b. Ja`far from Shu`ba from `Amr b. Murrah from Abu Hamza a man from the Ansar.
     
    He said: I heard Zayd b. al-Arqam say: The first to convert to Islam was `Ali.
     
    `Amr b. Murrah said: So I informed that to Ibrahim an-Nakha`i and he denied that and said, "The first to convert to Islam was Abu Bakr as-Siddiq."
     
    Abu `Isa said: This hadith is hasan sahih, and Abu Hamza's name is Talha b. Yazid.
     
    حدثنا عيسى بن عثمان ابن أخي يحيى بن عيسى حدثنا يحيى بن عيسى الرملي عن الأعمش عن عدي بن ثابت عن زر بن حبيش عن علي قال لقد عهد إلي النبي الأمي صلى الله عليه وسلم أنه لا يحبك إلا مؤمن ولا يبغضك إلا منافق قال عدي بن ثابت أنا من القرن الذين دعا لهم النبي صلى الله عليه وسلم قال أبو عيسى هذا حديث حسن صحيح
     
    `Isa b. `Uthman the cusin of Yahya b. `Isa narrated from Yahya b. `Isa ar-Ramli from al-A`mash from `Adi b. Thabit from Zir b. Hubaysh from `Ali. He said: The Ummi Prophet promised to me, "None will love you except a believer and none will hate you except a hypocrite."
     
    `Adi b. Thabit said: I am from the generation that the Prophet prayed for.
     
    Abu `Isa said: This hadith is hasan sahih.
     
    حدثنا محمد بن بشار ويعقوب بن إبراهيم وغير واحد قالوا أخبرنا أبو عاصم عن أبي الجراح حدثني جابر بن صبيح قال حدثتني أم شراحيل قالت حدثتني أم عطية قالت بعث النبي صلى الله عليه وسلم جيشا فيهم علي قالت فسمعت النبي صلى الله عليه وسلم وهو رافع يديه يقول اللهم لا تمتني حتى تريني عليا قال أبو عيسى هذا حديث حسن غريب إنما نعرفه من هذا الوجه
     
    Muhammad b. Bashar and Ya`qub b. Ibrahim and another person narrated from Abu `Isam from Abu'l Jarrah from Jabir b. Sabeeh. He said: Umm Sharaheel narrated from Umm `Atiyya.
     
    She said: The Prophet sent an army, among whom was `Ali. She said: So I heard the Prophet saying, while he was raising his hands, "O Allah, do not cause me to die until I see `Ali."
     
    Abu `Isa said: This hadith is hasan ghareeb, we only know it from this route.
  10. Like
    rotten_coconut reacted to Qa'im in The Movement Of Aql In Sunni Hadith   
    The isnad tree to al-Barqi's Kitab al-Mahasin. Does not include the versions found in al-Kafi and al-Khisal.
     

  11. Like
    rotten_coconut reacted to Qa'im in The Movement Of Aql In Sunni Hadith   
    That is a very simplistic dismissal. The narration almost certainly originates from pre-Abbasid Hijaz, and from there it spreads to all over the Muslim world. Just because it was later utilized by Shi`as, it does not make it an exclusively Shi`i hadith. Let me demonstrate through a Sunni isnad tree:
     

     
    Sunni chains (and there are more out there):
     
    `Abdullah b. Ahmad b. Hanbal in his zawa'id of Kitab az-Zuhd narrated from `Ali b. Muslim at-Tusi from Sayyar b. Hatim al-`Anazi from Ja`far b. Sulayman ad-Duba`i from Malik b. Dinar from al-Hasan al-Basri.


     
    al-Bayhaqi in his Shu`ab al-Iman from Ibn `Adi from `Ubaydallah b. Muhammad b. Hafs al-`A'ishi from Salih al-Murri from al-Hasan al-Basri.


     
    Ibn Abu'l Dunya in his al-`Aql wa Fadlhih narrated from `Abdullah from Muhammad b. Bakkar from Hafs b. `Umar the Judge of Aleppo from al-Fadl b. `Isa from Abu `Uthman an-Nahdi from Abu Hurayra from the Prophet .

     

    Ibn Abu'l Dunya in his al-`Aql wa Fadlih from Muhammad b. Bakkar ar-Rusafi from `Abd ar-Rahman b. Abu'l Zinad from Muhammad b. `Uqba from Kurayb b. Abi Muslim.

     

    Ibn al-Jawzi in his Akhbar al-Adhkiya narrates from Muhammad b. Abi Mansoor from Ibn al-Mubarak b. `Abd al-Jabbar from Ahmad b. al-Harith from his grandfather Muhammad b. `Abd al-Kareem from al-Haytham b. `Adi from al-A`mash from `Umar and the son of Marra from `Abd ar-Rahman b. Sabit from Ibn `Abbas.

     

    Tabarani in his Mu`jam al-Kabeer narrated from Muhammad b. Yahya b. Mandah al-Asbahani from Abu Hammam al-Waleed b. Shuja` from Sa`eed b. al-Fadl al-Qurashi from `Umar b. Abi Salih al-`Ataki from Abi Ghalib from Abi Umama.

     

    al-Hakim at-Tirmidhi in his Nawadir al-Usool narrated from `Abd ar-Raheem b. Habib from Dawud b. al-Muhabbar from al-Hasan b. Dinar from al-Hasan al-Basri.

     

    Shi`i chains:

     

    Ibn Tawus from Abu Salih al-Salili's Kitab al-Fitan from `Abd al-A`la b. Hammad an-Narsi from Hammad b. Salama from al-Hajjaj b. Artat an-Nakha`i from Abu'l `Abbas al-Walid b. `Abd ar-Rahman b. Abi Malik al-Hamadani from Abu `Abd ar-Rahman al-Qasim b. `Abd ar-Rahman from Abu Umama.

     

    al-Barqi in his Kitab al-Mahasin narrates from Muhammad b. `Ali from Wahb b. Hafs from Abu Baseer from Ja`far as-Sadiq.

     

    al-Barqi in his Kitab al-Mahasin narrates from as-Sindi b. Muhammad from al-`Alaa' b. Razeen from Muhammad b. Muslim from Muhammad al-Baqir and Ja`far as-Sadiq.

     

    al-Barqi in his Kitab al-Mahasin narrates from Muhammad b. al-Hasan from Sahl b. Ziyad from Ibn Abi Najran from al-`Alaa' b. Razeen from Muhammad b. Muslim from Muhammad al-Baqir.

     

    al-Barqi in his Kitab al-Mahasin narrates from al-Hasan b. Mahbub from al-`Alaa' b. Razeen from Muhammad b. al-Baqir.

     

    al-Barqi in his Kitab al-Mahasin narrates from `Ali b. al-Hakam from Hisham b. al-Hakam from Ja`far as-Sadiq.

     

    al-Barqi in his Kitab al-Mahasin narrates from `Abdullah b. al-Fadl an-Nawfali from his father from Ja`far as-Sadiq.

     

    al-Barqi in his Kitab al-Mahasin narrates from one of his companions who raises it to `Ali ar-Rida.

     

    al-Kulayni in his al-Kafi from Muhammad b. Ya`qub from them was Muhammad b. Yahya the perfumist from Ahmad b. Muhammad from al-Hasan b. Mahbub from al-`Ala b. Razin from Muhammad b. Muslim from Muhammad al-Baqir.

     

    al-Kulayni in his al-Kafi from several of his companions from Ahmad b. Muhammad from `Ali b. Hadeed from Sama`a b. Mehran from Ja`far as-Sadiq.

     

    From Ahmad b. Muhammad b. `Abd ar-Rahman al-Maruzi from Muhammad b. Ja`far al-Muqirri al-Jurjani from Muhammad b. al-Hasan al-Mawsili from Muhammad b. `Asim at-Tarifi from `Ayyash b. Yazid b. al-Hasan b. `Ali al-Kuhhal the client of Zayd b. `Ali from his father from Musa b. Ja`far.

     

    Any volunteers to make us a Shii isnad tree?


     
     
  12. Like
    rotten_coconut reacted to Jaafar al-Shibli in Du'a With Sincere Intentions   
    (bismillah)
     
    `Aslām ‘alykum,
     
    I've just recently came across a beautiful Ṣaḥīḥ (Authentic) ḥadīth from the Ahlul Bayt (عليهم السلام), that shows the reward Allāh (عَزَّ وَ جَلَّ) gives to those who supplicate (Du‘ā) to him with sincere intentions, and since this the sacred month of Ramaḍān, it's important that we approach him with sincerity in our ‘Ibādah (worship). the ḥadīth should show one of the key things Allāh (عَزَّ وَ جَلَّ) looks for in our Du‘ā:
     
     
    عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْعَبْدَ الْمُؤْمِنَ الْفَقِيرَ لَيَقُولُ يَا رَبِّ ارْزُقْنِي حَتَّى أَفْعَلَ كَذَا وَ كَذَا مِنَ الْبِرِّ وَ وُجُوهِ الْخَيْرِ فَإِذَا عَلِمَ اللَّهُ عَزَّ وَ جَلَّ ذَلِكَ مِنْهُ بِصِدْقِ نِيَّةٍ كَتَبَ اللَّهُ لَهُ مِنَ الْأَجْرِ مِثْلَ مَا يَكْتُبُ لَهُ لَوْ عَمِلَهُ إِنَّ اللَّهَ وَاسِعٌ كَرِيمٌ .
     
     
    3- From a number of our companions, from `Aḥmad b. Muḥammad, from Ibn Maḥbūb, from Hāshim b. Sālim, from Abī Basīr, from Abī ‘Abd Allāh (عليه‌ السلام), said: "The faithful (mu'min) poor servant would say: 'O Lord, bless (/provide) me, so that I will do this and that of good deeds and the best of benevolent actions'. So if Allāh the almighty and exalted knew that from him, with his sincere (/truthful) intentions, Allāh will write for him of rewards, just as what he would write if he had done the action. Verily Allāh is immense and munificent".
     
    Source:
    al-Kulaynī, al-Kāfī, vol. 3, Book of faith and disbelief, Ch. 43, N. 3, pg. 219-220. al-Barqī, al-Maḥāsin, Vol. 1 Kitāb. (book) 5 Maṣābīh al-ẓulm (lanterns of inequitably), N. 320, pg. 261. Hurr al-`Āmilī, Wasā`il al-Shīa, vol. 1, N. 93, pg. 49. Grading:
    al-Majlisī said this ḥadīth is Ṣaḥīḥ (Authentic).
    --> Mir’āt al-`Uqūl, vol. 8, pg. 102. al-Bahbūdī said this ḥadīth is Ṣaḥīḥ (Authentic).
    --> Ṣaḥīḥ al-Kāfī, vol. 1, pg. 76. ādī al-Najafī said the ḥadīth has a Ṣaḥīḥ al-Isnād (Authentic Chain of narrators).
    --> Alf Ḥadīth fī al-Mu’min, Ch. 220, N. 3, pg. 331.  
    Wa`asalam
     
     
     
  13. Like
    rotten_coconut reacted to Ibn Al-Ja'abi in The Ahlul Bayt - The Family Of The Beloved   
    Bismihi Ta'ala
     
    Assalamu Alaykum
     
    Before I continue regarding what you posted about the hadith of the Prophets not bequeathing dirham or dinar, I'd like to state my view on it. I think this Hadith is a reality uttered both by our Imams and our Prophet, however, I think that Abu Bakr grossly misinterpreted it when he was addressing Syeda Siddiqah Tahira to suit his agenda (I don't think Abu Bakr someone who was with the Prophet would be as ignorant of His narrations as to state them without knowing the meaning of them). I find it evident from our narrations that this saying that the Prophets do not bequeath Dirham or Dinar is simply meaning that they do not come to enrich societies due to the follow up saying that they leave their narration to the scholars. Please research into our narrations without quoting them here or there for your arguments.
     
    The Hadith you provided about the Prophets not leaving Dirham or Dinar, it was difficult for me to tell which one you were talking about since (I know of) two exist in Al-Kafi similar to this. The first one I found was in volume 1 page 34 of Usul Al-Kafi, and it contained the narrator Ibrahim ibn Hashim (since in the grading of Syed Al-Khomeini he talked about him), I'm assuming this is the version you were talking about. From "The Chapter of Learned and the Learner":
     
    محمد بن الحسن وعلي بن محمد، عن سهل بن زياد، ومحمد بن يحيى، عن أحمد بن محمد جميعا، عن جعفر بن محمد الأشعري، عن عبد الله بن ميمون القداح، وعلي بن إبراهيم، عن أبيه، عن حماد بن عيسى، عن القداح، عن أبي عبد الله عليه السلام قال: قال رسول الله صلى الله عليه وآله: من سلك طريقا يطلب فيه علما سلك الله به طريقا إلى الجنة وإن الملائكة لتضع أجنحتها لطالب العلم رضا به وإنه يستغفر لطالب العلم من في السماء ومن في الأرض حتى الحوت في البحر، وفضل العالم على العابد كفضل القمر على سائر النجوم ليلة البدر، وإن العلماء ورثة الأنبياء إن الأنبياء لم يورثوا دينارا ولا درهما ولكن ورثوا العلم فمن أخذ منه أخذ بحظ وافر
     
    Muhammad ibn Al-Hasan and Ali ibn Muhammad, from Sahl ibn Ziyad and Muhammad ibn Yahya, from Ahmad ibn Muhammad collectively, from Jafar ibn Muhammad Al-Ash'ari, from Abdullah ibn Maymoon Al-Qaddah
     
    And Ali ibn Ibrahim, from his father, from Hammad ibn Isa, from Qaddah, from Abi Abdillah (as), he said: The Messenger of Allah (saww) said: "Whoever travels a path seeking knowledge therein, Allah will make him travel a path to Al-Jannah. And verily the angels set their wings for the seeker of knowledge and are pleased with him. And verily whoever is in the heavens and whoever is in the earth prayers forgiveness for him, even the whales in the sea. And the virtue of the scholar upon the worshiper is like the virtue of the full moon upon all the other stars in the night. And verily the scholars inherit from the Prophets, verily the Prophets do not bequeath Dinar nor Dirham, but they bequeath knowledge. So whoever takes from this takes a great fortune.
     
    Al-Kafi volume 1 page 34
     
    Allama Majlisi states in Mir'at Al-Uqul regarding this Hadith:
     
    الحديث الأول له سندان : الأول مجهول ، والثاني حسن أو موثق لا يقصران عن الصحيح
     
    The First narration; to it are two chains: The first is Majhul. And the second is Hasan or Muwathiq and not short from Sahih.
     
    Mir'at Al-Uqul volume 1 page 111
     
    The wording of this is very similar to a hadith which is on page 32 of volume 1:
     
    محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن محمد بن خالد، عن أبي البختري، عن أبي عبد الله عليه السلام قال: إن العلماء ورثة الأنبياء وذاك أن الأنبياء لم يورثوا درهما ولا دينارا، وإنما أورثوا أحاديث من أحاديثهم، فمن أخذ بشئ منها فقد أخذ حظا وافرا، فانظروا علمكم هذا عمن تأخذونه؟ فإن فينا أهل البيت في كل خلف عدولا ينفون عنه تحريف الغالين، وانتحال المبطلين، وتأويل الجاهلين
     
    Muhammad ibn Yahya, from Ahmad ibn Muhammad ibn Isa, from Muhammad ibn Khalid, from Abi Al-Bakhtari, from Abi Abdillah (as), he said: Verily the scholars inherit from the Prophets, and that is that the Prophets do not bequeath Dirham nor Dinar. And verily they bequeath narrations from their narrations, so whoever can take from it then takes from a plentiful fortune. So take attention to your knowledge, from whom do you take it? For verily in us, the people of the house, in every successor there is just ones; expelling the distortions of the exaggerators from him, the plagiarisms of the falsifiers, and the interpretation of the ignorant.
     
    This is firstly worlds away from what Abu Bakr communicates in his spin and interpretation of the Hadith which is found in Bukhari:
     
    سمعت رسول الله صلى الله عليه وسلم يقول لا نورث ما تركنا صدقة
     
    "I heard the Messenger of Allah (saww) saying: 'We do not bequeath, what we leave behind is charity.'"
     
    Our hadith is speaking about how you can inherit from the Prophets when you obtain their hadiths, while this is talking strictly about monetary issues (which is convenient he heard this - and was backed up by none other than his daughter).
     
    What Rasul Allah (saww) said in Al-Kafi is talking about how the inheritance of the Prophet to the populous is their knowledge and not their wealth, that they had not come to enrich people, that is how the Shi'as have interpreted it (including Al-Kulayni who you invoke to add legitimacy to your argument). Allama Majlisi said this is figurative to their major inheritance was through hadiths to their scholars (Mir'at Al-Uqul volume 1 page 104). Syed Al-Khoei writes in his Misbah Al-Fuqahah about this hadith:
     
    ناظرة إلى أن شأن الأنبياء ليس أن يجمعوا درهما ولا دينارا، وليس همهم وحرصهم إلى ذلك وجمع الأموال، بل حرصهم أن يتركوا الأحاديث، وصرحوا (عليهم السلام) بذلك، وأن المتروك أي شئ في بعض الروايات، وقال: لكن ورثوا الأحاديث، ومن أخذ منها فإنما أخذ بحظ وافر .وليست هي ناظرة إلى أن الأنبياء لم يتركوا شيئا أصلا من الدار والثياب، بل لا ينافي بترك درهم ودرهمين، إذ ليس ذلك من قبيل الحرص بجمع المال، وإلا فالأئمة (عليهم السلام) كانوا يتملكون الدار والثياب ويورثوها للوراث. Volume 3 page 289 That the concern of the Prophets isn't to collect dirham or dinar, nor is it to collect wealth. Rather it's to leave behind knowledge in the form of narrations as their heritage/inheritance. However, this doesn't take away from the fact that they did leave inheritance. And that this isn't a contradiction because the Prophets wouldn't go against shar', and they did give what they owned in inheritance. Also if you read the Hadith in its full context it becomes more apparent that this is the real meaning of the Hadith, in that the Prophet and Imam Al-Sadiq (as) are speaking about the scholar inheriting from the Prophet, and not in absolute terms that the Prophets don't bequeath anything. Apart from that, the Imams advocated their right to Fadak, this narration obviously isn't speaking that no one can receive the Prophets' inheritance. And we see from the other Akhbar that Aal Muhammad inherited the Prophet: 7 - محمد بن يحيى، عن محمد بن الحسين، عن صفوان بن يحيى، عن ابن مسكان عن حجر، عن حمران، عن أبي جعفر عليه السلام قال: سألته عما يتحدث الناس أنه دفعت إلى أم سلمة صحيفة مختومة فقال: إن رسول الله صلى الله عليه وآله لما قبض ورث علي عليه السلام علمه وسلاحه وما هناك ثم صار إلى الحسن ثم صار إلى الحسين عليهما السلام فلما خشينا أن نغشى استودعها أم سلمة ثم قبضها بعد ذلك علي بن الحسين عليه السلام، قال: فقلت: نعم ثم صار إلى أبيك ثم انتهى إليك وصار بعد ذلك إليك، قال: نعم. In this narration Imam Al-Baqir (as) says Imam Ali (as) inherited from the Prophet his knowledge and his weapons (physical property). 
    Al-Kafi volume 1 page 235 hadith 7. Allama Majlisi says in Mir'at Al-Uqul volume 3 page 48 that this Hadith is Hasan.
     
    In another Hadith in Furu Al-Kafi
     
    علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن جميل بن دراج، عن زرارة، عن أبي جعفر عليه السلام قال: ورث علي عليه السلام علم رسول الله صلى الله عليه وآله وورثت فاطمة عليها السلام تركته
     
    Imam Al-Baqir (as) says that Imam Ali (as) inherited the knowledge of the Prophet and Syeda Fatima inherited his property.
     
    Furu Al-Kafi volume 7 page 86
     
    Allama Majlisi in Mir'at Al-Uqul volume 23 page 132 says this hadith is hasan
     
    The Hadith following the one above on the same page also states the mirath that syeda fatima (as) was able to inherit was the house of the Prophet and the goods of it:
     
    أحمد بن محمد، عن علي بن الحسن، عن علي بن أسباط، عن الحسن بن علي ابن عبد الملك حيدر، عن حمزة بن حمران قال: قلت لأبي عبد الله عليه السلام: من ورث رسول الله صلى الله عليه وآله؟ فقال: فاطمة عليها السلام وورثته متاع البيت والخرثي وكل ما كان له
     
    There are also narrations claiming Fadak as a gift in our books:
     
    5 - علي بن محمد بن عبدالله، عن بعض أصحابنا أظنه السياري، عن علي بن أسباط قال: لما ورد أبوالحسن موسى عليه السلام على المهدي رآه يرد المظالم فقال: يا أمير المؤمنين ما بال مظلمتنا لا ترد؟ فقال له: وما ذاك يا ابا الحسن؟ قال: إن الله تبارك وتعالى لما فتح على نبيه صلى الله عليه وآله فدك وما والاها، لم يوجف عليه بخيل ولا ركاب فأنزل الله على نبيه صلى الله عليه وآله " وآت ذا القربى حقه " فلم يدر رسول الله صلى الله عليه وآله من هم، فراجع في ذلك جبرئيل وراجع جبرئيل عليه السلام ربه فأوحى الله إليه أن ادفع فدك إلى فاطمة عليها السلام، فدعاها رسول الله صلى الله عليه وآله فقال لها: يا فاطمة إن الله أمرني أن أدفع إليك فدك، فقالت: قد قبلت يا رسول الله من الله ومنك.
     
    Al-Kafi volume 1 page 543
     
    There is a similar one in Manaqib Aal Abi Talib.
     
    Please do not distort our narrations.
     
    wa assalam
  14. Like
    rotten_coconut reacted to Jaafar al-Shibli in The Merit Of A ‘Ālim Over The Mere `abd (Servant)   
    (bismillah)
     
    Here is a Mu`tabar (reliable) ḥadīth from the Ahlul Bayt (عليهم السلام):
     


    ١. مُحَمَّدُ بْنُ الْحَسَنِ وَعَلِيُّ بْنُ مُحَمَّدٍ ، عَنْ سَهْلِ بْنِ زِيَادٍ ؛ وَمُحَمَّدُ بْنُ يَحْيى ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ ، عَنْ عَبْدِ اللهِ بْنِ مَيْمُونٍ الْقَدَّاحِ ؛ وَعَلِيُّ بْنُ إِبْرَاهِيمَ ، عَنْ أَبِيهِ ، عَنْ حَمَّادِ بْنِ عِيسى ، عَنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللهِ عليه‌السلام ، قَالَ : « قَالَ رَسُولُ اللهِ صلى‌الله‌عليه‌وآله‌وسلم : مَنْ سَلَكَ طَرِيقاً يَطْلُبُ فِيهِ عِلْماً ، سَلَكَ اللهُ بِهِ طَرِيقاً إِلَى الْجَنَّةِ ، وَإِنَّ الْمَلَائِكَةَ لَتَضَعُ أَجْنِحَتَهَا لِطَالِبِ الْعِلْمِ رِضاً بِهِ ، وَإِنَّهُ لَيَسْتَغْفِرُ لِطَالِبِ الْعِلْمِ مَنْ فِي السَّمَاءِ وَمَنْ فِي الْأَرْضِ حَتَّى الْحُوتِ فِي الْبَحْرِ ، وَفَضْلُ الْعَالِمِ عَلَى الْعَابِدِ كَفَضْلِ الْقَمَرِ عَلى سَائِرِ النُّجُومِ لَيْلَةَ الْبَدْرِ ، وَإِنَّ الْعُلَمَاءَ وَرَثَةُ الْأَنْبِيَاءِ ؛ إِنَّ الْأَنْبِيَاءَ لَمْ يُوَرِّثُوا دِينَاراً وَلَا دِرْهَماً ، وَلكِنْ وَرَّثُوا الْعِلْمَ ، فَمَنْ أَخَذَ مِنْهُ ، أَخَذَ بِحَظٍّ وَافِرٍ

    1- Muḥammad b. al-Ḥasan, and Alī b. Muḥammad, from Sahl b. Ziyād; and Muḥammad b. Yaḥyā, all of them from`Aḥmad b. Muḥammad, from Ja‘far b. Muḥammad al-`Ash‘arī, from ‘Abd Allāh b. Maymūn al-Qadāḥ; and Alī b. Ibrāhīm, from his father, from Ḥamād b. ‘Īsā, from al-Qadāḥ, from  Abī ‘Abd Allāh (عليه‌ السلام), said: "The Messenger of Allāh (صلى الله عليه وآله وسلم) said: 'Whom ever sets out a path to seek in it knowledge, Allāh will lead him to the way that would take him to paradise, and the angels will stretch their wings for the seeker of knowledge satisfied with him; and forgiveness for him (from Allāh) will be sought, from whom is in the heavens, and whom is in the earth, even the whales in the oceans, and the merit of an ‘Ālim (scholar/person of knowledge) over the servant ('Abd), is like the merit of the moon over the rest of the stars during a full-moon night; and the ‘Ulamā’ (scholars/people of knowledge) are the heirs of the prophets. The prophets did not leave any Dirham or Dinār (wealth) [as their legacy], but they did leave knowledge as their legacy. So, whoever acquires a share from such legacy has gained a very large share'.".  
    Source:
    al-Kulaynī, al-Kāfī, vol. 1, Book. 2, Ch. 4, N. 1, pg. 82-3. al-Ṣafār, Basā'ir al-Darjāt, pg. 3, N. 2. al-Ṣadūq, Thawāb al-`Amāl, pg. 159, N. 1. --> al-Amālī, pg. 60, Ch. 14, N. 1.
    -->al-Faqīh, vol. 4, pg. 384, N. 5834.
    Grading:
    `Āṣif al-Muḥsinī said the ḥadīth is Mu`tabar (reliable). --> Mu‘jam al-aḥādīth al-mu‘tabarah, vol. 1, pg. 52 (Through the third chain).
    Ḥasan `abdullā al-`Ajmī said the ḥadīth is Ṣaḥīḥ (Authentic). --> al-Ṣaḥīḥ min Kitāb Basā'ir al-Darjāt, N. 2, through Aḥmad b. Muḥammad, from 
         al-Ḥussain b. Sa`īd, from Ḥamād b. ‘Īsā, from ‘Abd Allāh b. Maymūn al-Qadāḥ.
    al-Majlisī said this ḥadīt is either Ḥasan (Good) or Mawathaq (reliable) through the second chain --> Mir’āt al-`Uqūl, vol. 1, pg. 111.
    Wa`asalam
  15. Like
    rotten_coconut reacted to Jaafar al-Shibli in Companion ‘Uthmān B. Maẓ‘Ūn   
    السلام عليكم
     
    I will be starting this thread on the companion ‘Uthmān b. Maẓ‘ūn b. Ḥabīb b. Wahab, companion of the Prophet , including various aḥādīth found in Shīa literature. It won't necessarily be focused towards Mu`tabar (reliable) narrations, however I will briefly mentioned any deficiencies found in the chain (sanad). Here is the most prominent ḥadīth that is located in both Sunnī and Shīa literature with some variance, and is Mu`tabar (reliable), from Ahlul Bayt (عليهم السلام):
     
     
     
    حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا (عليهما السلام) قَالَ لَمَّا مَاتَتْ رُقَيَّةُ ابْنَةُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْحَقِي بِسَلَفِنَا الصَّالِحِ عُثْمَانَ بْنِ مَظْعُونٍ وَ أَصْحَابِهِ قَالَ وَ فَاطِمَةُ (عليها السلام) عَلَى شَفِيرِ الْقَبْرِ تَنْحَدِرُ دُمُوعُهَا فِي الْقَبْرِ وَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَتَلَقَّاهُ بِثَوْبِهِ قَائِماً يَدْعُو قَالَ إِنِّي لَأَعْرِفُ ضَعْفَهَا وَ سَأَلْتُ اللَّهَ عَزَّ وَ جَلَّ أَنْ يُجِيرَهَا مِنْ ضَمَّةِ الْقَبْرِ 
     
    18-Ḥumayd b. Zīyad, from al-Ḥasan b. Muḥammad b. Samā‘ah, from another person [rout], from Ābān, from Abī Baṣīr, from either of the Imāms (عليهما السلام [bāqir/al-Ṣadiq]), said: When Ruqayah the daughter of the messenger of Allāh (peace and blessings be upon him and his households) died, the Messenger of Allāh said: "Join with our righteous ancestors ‘Uthmān b. Maẓ‘ūn and his companions", said [a.s]: and Fāṭimah (عليها السلام) was on the end of the grave with her tears falling in the grave, and the Messenger of Allāh receiving them with his clothes, standing supplicating, said: I do not know her weakness, and I asked Allāh the almighty to protect her from the pressing of the grave.
     
    Source:
    al-Kulaynī, al-Kāfī, vol. 3, pg. 241, Ch. 88, N. 18. Grading:
    Hādī al-Najafī said the ḥadīth is Mu`tabar al-Isnād (reliable in chain).
    --> Mawsū`ah Aḥādīth Ahl al-Bayt , vol. 2, pg. 71, N. 1307. Āṣif al-Muḥsinī said the ḥadīth is Mu`tabar al-Isnād (reliable in chain).
    --> Mashra`ah Bihār al-Anwār, vol. 1, pg. 388. Note: Please do not derail the thread or copy and paste long texts.
  16. Like
    rotten_coconut reacted to Jaafar al-Shibli in Dua During Night And Day: A Faithful's Arms   
    السلام عليكم
     
    Thank you sister A.B_313 for your comment. Insha`Allah I am working on translating the whole book of Du‘ā (supplication) in accordance to `Āṣif al-Muḥsinī's Mu‘jam al-aḥādīth al-mu‘tabarah (a compilation of Mu'tabar [reliable] aḥādīth). Translated three chapters so far [Link]. I will add some elucidation and other Hadiths if necessary, like the above. 
     
    Any suggestions are welcome.
  17. Like
    rotten_coconut reacted to Jaafar al-Shibli in Dua During Night And Day: A Faithful's Arms   
    السلام عليكم الصدوق عن أبيه، عن محمّد بن يحيى، عن العمركي، عن علي بن جعفر، عن موسى بن جعفر، عن أبيه (عليهما السلام) قال رسول الله صلى الله عليه وآله ألا أدلكم على سلاح ينجيكم عن عدوكم ويدر رزقكم؟ قالوا نعم، قال تدعون بالليل والنهار فان سلاح المؤمن الدعاء Th- al-Ṣadūq, from his father, from Muḥammad b. Yaḥyā, from al-‘Amarkī, from ‘Alī b. Ja‘far, from Mūsā b. Ja‘far, from his father (عليهما السلام): The Messenger of  Allāh peace and blessings be upon and his households, said: "Do you not want me to direct you to a weapon, that will save you from your enemies, and emit your blessings?". They said: 'yes'. He said: "Supplicate (Du‘ā) in the night and day, for the weapon of the Mu’min (faithful believer) is supplication (Du‘ā to Allāh)". و في الكافي , عدة من أصحابنا ، عن أحمد بن محمد بن خالد ، عن أبيه ، عن فضالة بن أيوب ، عن السكوني ، عن أبي عبد الله عليه‌ السلام قال قال رسول الله صلى‌الله‌عليه‌ وآله  And mentioned in al-Kāfī, from a number of our companions, from Aḥmad b. Muḥammad B. Khālid, from his father, from Faḍālah b. Ayūb, from al-Sakūnī, from Abī ‘Abd Allāh (عليه‌ السلام). Sources:al-Ṣadūq's Thawāb al-A‘māl, pg. 26, Ch.' Reward of Du‘ā in the night and day'. al-Kulaynī, al-Kāfī, vol. 4, Book. 6, Ch. 2, N. 3, N. 301-2. Ismā‘īl b. Musa, al-Ja‘farīyāt, pg. 222,  Grading:al-Muḥsinī said this Hadīth is Mu'tabar (Authentic).
    -->Mashra`ah Bihār al-Anwār, vol. 2, pg. 449. al-Muḥsinī said this Hadīth is Mu'tabar (Authentic).
    -->Mu‘jam al-aḥādīth al-mu‘tabarah, vol. 2, pg. 394  
    Full Article: http://www.behindtheorigins.com/2015/10/dua-is-weapon-of-faithful-believers.html
     
    Wa `al-salam
  18. Like
    rotten_coconut reacted to Qa'im in Karbala: Sacrifice, Suffering, And Beauty   
    The individuals I mentioned above were very close to the ma`sumeen, and often knew more than one Imam. The Imams kept them grounded in Islamic tradition. Remember that even most of the Ansar were of Jewish background. If the Husayni literature all came out of a small band of rabbis, then it would be fair to have that suspicion, but it is very clear from a plethora of sources that this is the way the Ahl al-Bayt and their students remembered Husayn. Much of what I have said in post 1 (Husayn knowing that he was going to die, the symbolic rituals of Hajj) are not uniquely Shii btw, but can be found in Sunni literature as well.
     
     
    Their ma`rifa was not at the level of those who accompanied Imam al-Husayn.
  19. Like
    rotten_coconut got a reaction from Chaotic Muslem in Hadiths On Ashura   
    http://discovershiaislam.blogspot.in/2014/01/imam-hussainas-and-event-of-karbala.html?m=1
  20. Like
    rotten_coconut got a reaction from LeftCoastMom in Karbala: Sacrifice, Suffering, And Beauty   
    Salam bro Qa'im,
    That's a very interesting quote.
    I'd like to ask some questions:
    Do you mean that they were formerly Jewish or Christians? How do we know that their former religion didn't shape their understanding of Islam or the ahadith they narrated? Why ibn Hanafiyyah & ibn `Abbas didn't accompany Imam Husayn (as)?
  21. Like
    rotten_coconut got a reaction from Ali Musaaa :) in The First Accounts Of Imam Ali A.s In Adhaan   
    Perhaps, technically, the current day stance of most maraja' about the permissibility of `Aliyyan waliyullah in adhan & iqamah as long as it's not meant to be a part of it is correct. But, it's problematic in many aspects:
    - By doing this, it's implied that the adhan & iqamah taught by the Prophet & the Aimmah are somewhat deficient, so they need to be added with the "3rd shahadah" to make them more complete
    - The way it is recited now doesn't differentiate it with the rest of adhan & iqamah, which brings many misunderstanding among the Sunni & even the Shi`i that it is a part of adhan & iqamah.
    - As mentioned above, why stop at `Aliyyan waliyullah? Why not al-Mahdi waliyullah as the Imam of the age and stress the differentiation between us & the rest of Shi`i sects who believe in the `Aliyyan waliyullah, but not Imam Mahdi as the Imam of the age?
    - Why criticizes the Sunni by their as-salatu khayrum minan nawm if they say it without the intention that it's part of adhan?
  22. Like
    rotten_coconut got a reaction from apofomysback in 'oldest' Koran Fragments Found   
    What's so weird about having the parchment dated before the time of the Prophet?
    Remember:
    1. It's the parchment which was carbon dated, not the ink
    2. It's customary to reuse parchments at that time since they were expensive and hard to come by
  23. Like
    rotten_coconut got a reaction from Gaius I. Caesar in 'oldest' Koran Fragments Found   
    What's so weird about having the parchment dated before the time of the Prophet?
    Remember:
    1. It's the parchment which was carbon dated, not the ink
    2. It's customary to reuse parchments at that time since they were expensive and hard to come by
  24. Like
    rotten_coconut got a reaction from mina in Method Of Enslavement   
    It's also my understanding.Since everyone is free now and there's no one who has the legitimacy to do the jihad on behalf of Islam except our Imam who's in ghaybah, therefore it's forbidden to make anyone as slave today.
    Or am I wrong?
  25. Like
    rotten_coconut got a reaction from von Lohengramm in Method Of Enslavement   
    It's also my understanding.Since everyone is free now and there's no one who has the legitimacy to do the jihad on behalf of Islam except our Imam who's in ghaybah, therefore it's forbidden to make anyone as slave today.
    Or am I wrong?
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