TheIslamHistory

Please Delete or Unregister this account thankyou. _________________________________________ (wasalam)

In: Thaw'aab Al-Am'aal and Aq'aab Al-Am'aal (ثواب الاعمال وعقاب الاعمال), By: Sheikh Al-Sadooq (الشيخ الصدوق ابي جعفر محمد بن علي بن الحسين بن بابويه القمي), Investigated by: Al-Sayeed Muhammad Mahdi, Al-Sayed Hassan Al-Khur'aan (السيد محمد مهدي السيد حسن الخرسان), Year of print: 1368: The Manhoor 'aat Al-Shareef Al-Rathi (منشورات الشريف الرضي), Qom. Page #95, أبي (ره) قال حدثني سعد بن عبد الله عن يعقوب بن يزيد عن محمد ابن أبي عمير عن معاوية بن وهب قال: دخلت على أبي عبد الله عليه السلام وهو في مصلاه فجلست حتى قضى صلاته فسمعته وهو يناجي ربه فيقول: يا من خصنا بالكرامة ووعدنا الشفاعة وحملنا الرسالة وجعلنا ورثة الأنبياء وختم بنا الأمم السالفة وخصنا بالوصية وأعطانا علم ما مضى وعلم ما بقي وجعل أفئدة من الناس تهوى إلينا، اغفر لي ولإخواني وزوار قبر أبي عبد الله الحسين بن علي عليهما السلام الذين أنفقوا أموالهم وأشخصوا أبدانهم رغبة في برنا ورجاء لما عندك في صلتنا وسرورا أدخلوه على نبيك محمد صلى الله عليه وآله From My Father, (Ali b. Al-Hussain) - told me Sa'ad b. Abdullah - from Yaq'oob b. Yaz'id - from Muhammad b. A. Umair, - From Mu'awiyah bin Wah'ab said: I entered on Ab'e Abdullah (Imam, Ja'afar Al-sadiq a.s) while he was in his prayer, so I sat until he finished and heard him supplicate to his lord saying: "O Whom has chosen us for honour, promised us right of intercession, the carriers of the message, and made us the inheritors of the prophets, and sealed with us the last nation, and chosen us for the divine command (Wasiyah: Successor of the Prophet s.a.w.a.s), and gave us the knowledge of what has passed and what has remained, and made hearts from people desiring (love) to us. Forgive (Igh'fir) me and my brothers, and the visitors of the grave of Abi'-Abdullah Al-Hussain son of Ali, peace be upon them, who gave in their wealth, and put their bodies in struggle (trouble), desiring for our love, and hope of the reward You have kept for associating with us, and gladness they have entered (put) on your prophet Muhammad, (peace and blessings peace upon him and his households). وإجابة منهم لأمرنا وغيظا أدخلوه على عدونا، أرادوا بذلك رضوانك فكافهم عنا بالرضوان وأكلأهم بالليل والنهار واخلف على أهاليهم وأولادهم الذين خلفوا بأحسن الخلف واصحبهم واكفهم شر كل جبار عنيد وكل ضعيف من خلقك وشديد، وشر شياطين الإنس والجن وأعطهم أفضلما أملوا منك في غربتهم عن أوطانهم وما أثروا على أبنائهم وأبدانهم وأهاليهم وقراباتهم، "And the respond from them for our ordainment, and the fury they entered in our enemies, They wanted from that your satisfaction, so reward them on our behalf with being satisfied with them, and protect them in the night and day, compensate their families and children whom they left behind in the best way and befriend them, keep them away from the harm of every insolent tyrant and every weak or strong one from Your creation. Keep them away from the evil of every devil from among men and Jinn, grant them the best of that which they have requested in their being away from their homes for having preferred us over their families, children and relatives. اللهم ان أعدائنا أعابوا عليهم خروجهم فلم ينههم ذلك عن النهوض والشخوص إلينا خلافا عليهم، فارحم تلك الوجوه التي غيرتها الشمس وأرحم تلك الخدود التي تقلبت على قبر أبي عبد الله الحسين عليه السلام وارحم تلك العيون التي جرت دموعها رحمة لنا وارحم تلك القلوب التي جزعت واحترقت لنا وارحم تلك الصرخة التي كانت لنا، اللهم إني أستودعك تلك الأنفس وتلك الأبدان حتى ترويهم من الحوض يوم العطش، " O Allah, our enemies criticized (slandered) them for going in visiting us (Ziyarah), and that did not restrain them from coming to us and they went against our opponents. So have Mercy on those faces changed by the sun, and have mercy on the cheeks turn over on the grave of Abi'-Abdullah Al-Hussain (peace be upon him), and have mercy on those eyes which shed tears on us with sympathy. Have mercy on those hearts which have grieved impatiently (restless) and distressed (Jaz'a), and burned (inside) for us, and have mercy on the shouting/screaming that was for us. O Allah! I entrust these bodies and souls to you till the day of great thirst when you will quench their thirst with Haud-e-Kauthar (The Pond of Abundance). فما زال صلوات الله عليه يدعو بهذا الدعاء وهو ساجد فلما انصرف قلت له جعلت فداك لو أن هذا الذي سمعته منك كان لمن ليعرف الله لظننت ان النار لا تطعم منه شيئا أبدا، والله لقد تمنيت ان كنت زرته ولم أحج فقال لي ما أقربك منه فما الذي يمنعك عن زيارته يا معاوية ولم تدع الحج ذلك، قلت جعلت فداك فلم أدر ان الامر يبلغ هذا، فقال يا معاوية ومن يدعو لزواره في السماء أكثر ممن يدعو لهم في الأرض لا تدعه لخوف من أد فمن تركه لخوف رأى من الحسرة ما يتمنى ان قبره كان بيده أما تحب ان يرى الله شخصك وسوادك ممن يدعو له رسول الله صلى الله عليه وآله أما تحب أن تكون غدا ممن تصافحه الملائكة؟ أما تحب أن تكون غدا فيمن رأى وليس عليه ذنب فتتبع؟ أما تحب أن تكون غدا فيمن يصافح رسول الله صلى الله عليه وآله؟ Mu'awiyah ibn Wahab continued: Imam (a.s) continued this supplication in prostration. When he finished, I said: "May I be sacrificed on you! I think that if this supplication is in favour of even those who don't know Allah, the Mighty and Sublime, I think that Hellfire will not touch them! By Allah! I wish I had gone to the Ziyarat (visiting) of Imam Hussain (a.s) instead of going to Hajj." Imam (a.s.) said, "You live so close. What prevents you from his Ziyarat? O Mu'awiyah! Don't forsake it?" I replied, "May I be sacrificed on you! I did not think that the issue would be beyond this ." The Imam (a.s.) said, "Mu'awiyah! Those who pray for the visitors of Imam Hussain (a.s) in the heavens are more than those who pray for them on earth. Do not let fear afflict you. For whom leaves (Ziyarat) for fear, will see much of regret, wishing for his grave (Imam Al-Hussain a.s) in front him. Do you not wish (love) for Allah to see your person and black clothes, whom the Messenger of Allah (s.a.w.a.s) prays for? Do you not love to be one of those whom tomorrow will shake hands with the angles? Do you not love to be one of those whom tomorrow will be seen without a sin being followed on? Do you not love to be ones of those whom tomorrow will shake the hands with the Messenger of Allah peace be upon him and his households?" Note: Please double check the translation, to avoid errors just in case.

Sorry, that May have come out wrong. What I meant to say is: "There may be doubt". _______________________________ (wasalam)

(wasalam) Danial is not a prophet According to our Authentic narration. If you like I can post them. ___________________________________________________________________

(salam) You do understand that what you have provided is in no way any evidence to the OP right? His a Shīa Muslim as what appears. Sunni sources are not a Hujja upon us.

In terms of: "Assuming that everyone in the chain is Thiqah", then I yet have not came across any narration that shows oddities (from him). _____________________________ (wasalam)

It contains what we know not. Various in it's knowledge, rather than one subject. A quick judgment you made. And as for the idea of evolution, it's clear through the verses, such does not exist for human beings. Second, if you have had any experience with biological science, you will understand, that there are may holes in the theory. If you wan't to discuss the issue you can PM me. ___________________________________ (wasalam)

(wasalam) One of the major issues with this, is that most of the women/men, who asks questions (In concern with worldly affairs and relationships), are mostly "new" members, which means they are unable to send PM's to any member on the forum, unless they become and advanced member with 50 posts. You see the limitations? I believe this is something the admins need to take into consideration. ______________________ (wasalam)

(bismillah) ^ Thank you brother, Tufyal, nicely explained, and laid-out. I would have to agree, also. However concerning the oddities, If one were to criticize to Jabra'il, due to the two examples (you gave), I would not find it to be of any evidence against him. The following as you mentioned: 1- The first narration, the narrator (highlighted in red), has no Tawth'eeq. Thus, the accusation (if any),cannot be entirely blamed on Jabra'il. 2- The Second narration, were are not told which exact Shu'hab. However Sayed-Al-Khoei (r.a) argues that, this is not a valid argument, because It most likely mentioned by "Sho'hra (fame), however, this assumption is not absolute. What do you think? ________________________ (wasalam)

invalid comparison. Simple.

Before replying to your invalid statement. Please elaborate in detail.

(bismillah) (salam) I apologies for my hasty translation. Thank you very much for applying your knowledge on this subject, and fixing the translation. May Allah reward you. Yes, if you are able to interpret and decipher the issue (Ibn-Hijir's information), that would of great benefit. If this was the اعتقاد (belief) of Sayed-Al-Khoei, this would put a question-mark, on the characteristics of Al-Kashi. The reason being, is that as we know through Al-Najashi and Al-Tusi (رحمهم الله), and others, we are aware that Al-Kashi, is a scholar in Rij'al, and as it seems, that was his specialty. It would seem rather illogical to assume, that he (Al-Kashi) would rely on anyone (for his book) that simply did not commit an act of "Fisq", seeing the amount of narrations, and his dependence on Jabra'il b. Ahmad. Applying this (Khoei's) concept seems rather narrow. _____________________________ و عليكم السلام

(bismillah) (wasalam) May Allah (عز و جل) guide us all onto the straight path. I recently came across a dilemma, that I think is important, and must be discussed. But before that, I want to discuss a certain low-controversial narrator. The narrator is: Jabra'il b. Ahmad Al-Fary'abi (جبريل بن أحمد الفاريابي). Now before I layout my opinion on this matter, lets first quote what has been said, concerning him from our scholars (r.a). Note: please keep reading until to the end. I'm talking to the Rij'al-Wizards here. 1- Shaiykh Al-Tusi (شيخ الطوسي)(r.a) : جبريل بن أحمد الفاريابي ، يكنّى : أبا محمّد ، وكان مقيماً بكشّ ، كثير الرواية عن العلماء بالعراق وقم وخراسان Jabra'il b. Ahmad Al-Fary'abi, Named (Y'okna): The father Muhammad, and was resided in Kish, narrates a lot from the Scholars (Ulam'a) in Ira'q and Khur'as'an.1. 2- Al-Majlisi (محمد باقر المجلسي) (r.a): Jabra'il b. Ahmad Al-Fary'abi: "ح" = Praised (Mam'dooh)/ His San'ad is Hassan (Reliable).2. 3- Al-Sheikh Suliyman b. Abdullah-Al-Mah'owzi Al-Bahrani (الشيخ سليمان بن عبدالله الماحوزي البحراني): Praised (ممدوح).m3. 4- Muhammad b. Ali Al-Istarabadi (محمد بن علي الاسترابادي): عدّه خالي ممدوحاً ، والظاهر أنّه لقوله : كثير الرواية ... إلى آخره ، ومرّ في الفائدة الثالثة. وأيضاً هو معتمد كش حتى أنّه يعتمد على ما وجد من خطّه (٨) ، وفيه إشعار بجلالته بل بوثاقته أيضاً ، فتأمّل. Al-Majlisi, Considered him praised, and apparently for his saying: "A lot (many) in narrations....and so on, and was passed in the third "Fa'idah". And also, his relied upon, by Al-Kashi, even he relies on what was found from his writings4. and in it are some notifications of his greatness, rather his trustworthiness also, so hope.5. 5- Inay'at-Allah Al-Qahba'i (زكي الدين عناية الله القهبائي): ويظهر من ذكره بهذه المثابة ؛ اعتباره ، والاعتماد عليه ، وعلى خطّه وكتابه ، حتّى بعد موته ، مثل ما يذكره كثيراً ، هكذا : وجدت بخطّ جبرئيل بن أحمد كذا .. فظهر نهاية الاعتماد ، وهذا قريب إلى التوثيق. And it appears from his mentioning with that resort; is consideration (praise), and relying on him, and on his writings and books, even after his death, just as what he mentions many times, such as: "And I found with the hand writing of Jabra'il b. Ahmad this...", as it appears, a high reliability, and this is close to approval (Tawth'eeq).6. 6- Al-Shaykh Mu'hye-Al-Deen Al-Ma'maqa'ni (الشيخ محيي الدين المامقاني): من الواضح أنّ كثرة روايات الراوي ومشيخته للرواة ، ممّا يكشف عن اعتمادهم عليه ، وعلى هذا أقلّ ما يمكن أن يعدّ المترجم هو عدّه حسناً ، وعدّ رواياته حساناً كالصحاح. "It's clear, that the amount of narrations, which is lot, of the narrators and his Mash'aykh for the narrators, is what reveals their reliability on him, and on this, at the least the witter of Tarjamh can count him as reliable, and his narrations are Hassan (Reliable) like the Sahih (Authentic)".7. 7- Al-Sayed-Al-Da'm'aadi (السيد الداماد): In his comments on Rij'al-Al-Kashi, After the mentioning of Jabra'il b. Ahmad Al-Fary'abi, and what Sheikh Al-Tusi (r.a) had said, he says: وأورده الحسن بن داود كذلك في قسم الممدوحين من كتابه ، ومن ديدن الأصحاب أنّ المشيخة المذكورين في باب ( لم ) لا يعتبرون فيهم صريح التوثيق إليه ، بل يكتفون فيهم بالمدح ، وإذا لم يكن في أحدهم مطعن وغميزة كان حديثه معدوداً من الصحاح عندهم. "And Al-Hassan b. Daw'od released him in the section of those who are praised in his book, and from the persons of high quality, the Mash'ya'kha, That are mentioned in the chapter (door) "La'am لم", ​That are not considered in the absolute approval (Taw'theeq), rather they are praised, and if non in them was criticized, then there narrations where counted of those that are authentic for them".8 8- Abu al-Qasim al-Khoei (أبو القاسم الخوئي): (Argues against): والكشي، يروي عنه كثيرا، ويعتمد عليه، ويروى ما وجده بخطه، ولكنك عرفت غير مرة، أن اعتماد القدماء على رجل، لا يدل على وثاقته ولا على حسنه، لاحتمال أن يكون ذلك من جهة بنائهم على أصالة العدالة. "And Al-Kashi narrates from him a lot, and relies on him, and narrates from what he has found from his hand writings, but you have already know more than once, that the reliability of old (Scholars) on the Rij'al, does not indicate any approval (Wa'tha'qah), nor goodness (rely), for the reason that this can be from the perspective on the genuineness of Ad'alah".9 _______________________________________________________________________________________________________ 1 Rij'al-Al-Tusi (رجال الشيخ), Page# 458, Chapter: "Those who do not narrate from the Imams (a.s)", Person #9, Letter "Jeem". 2 Rij'al Al-Majlisi, (رجال المجلسي) Page#173, Person#332. 3 Balaghat-Al-Muhadith'een (بلغة المحدثين), page#339, Person #3. 4 Rij'al-Al-Kashi (رجال الكشّي ), P#317/573, and #456/862, and #489/933 (منها ما ذكر في ترجمة عبدالله بن بكير حيث قال : وجدت في كتاب جبرئيل بن أحمد الفاريابي بخطه ، وكذا في ذكر الواقفة وفي أصحاب الرضا عليه‌السلام). 5 Manh'aj Al-Mq'aal (منهج المقال في تحقيق احوال الرجال), volume #3, page #174, Person#979. 6 Mujm'al-Al-Rijal (مجمع الرجال), #P, 16/2. 7. Tanq'eeh Al-Maq'aal (تنقيح المقال), Vol.#14, Page#211-225, Person#69. 8 Rijal-Al-Kashi, footnotes (تعليقته على رجال الكشي), #p.1/32 9 Mu'jam-Rijal' Al-Hadith (معجم رجال الحديث), Person#2054. _________________________________________________________________________________________________________ Now, this is where it gets interesting. But first to this point, I would like your opinion on the matter, on whether, which view is more sound, and correct, concerning his approval, or trust. So, to this point, I thought, that Al-Kashi, and al-Najashi, had no bibliography on the person, however, after a reading, I realized that Ahlul-Sunnah, have a bibliography on the person, and Ibn-Hijir, Quotes from the son of Al-Najashi and Al-Kashi.Let me Quote for you: In: his book: Lis'aan-Al-Miz'aan (لسان الميزان), By Ibn-Hijr Al-Askal'ani: Person #1755: جبريل بن أحمد الفاريابي أبو محمد الكشي.(Jabra'il b. Ahmad Al-Fary'abi) قال أبو عَمْرو الكشي: حَدَّثَنَا عنه محمد بن مسعود، وَغيره وكان مقيما بكش له حلقة كثير الرواية وكان فاضلا متحريا كثير الأفضال على الطلبة. "Abu-Amr'o, Al-Kashi said: "Told us from him, Muhmmad b. Mas'ood, and others, and he resided in Al-Kish,he has a group, narrates many, and was praiseworthy and accurate (in Investigation) over the students. وقال ابن النجاشي: ما ذاكرته بشيء إلا مر فيه كأنما يقرأه من كتاب ما رأيت أحفظ منه وقال لي ما سمعت شيئًا فنسيته.ذكراه في رجال الشيعة. And Ibn-Al-Najashi said: " I never mentioned him in anything, only that he went through in it, as if he reads it from a book, and I have never seen anyone more Ah'fath (memorize-r) than him, and said to me: I never hard anything and then forgot it. ________________________________________________________________________________________________ Two Main Questions: ___________________ 1- Based on the above, and all that we have mentioned, is he Trustworthy or at least praised? or Unknown (Maj'hool). 2- How did Ibn-Hijiar, hear or read from Ibn-Al-Najashi? The time span between them is large, more than 600-700 years? Was there a book that he was in possession of, that we didn't have? And how did he get the information regarding Al-Kashi? Please Answer in detail. ________________________________________________________________ في ايمان الله

Sorry. What you quoted was not a San'ad. Brother, I suggest you learn some basic narration science. Your only quoting references. ________________________________________________________________________________________________________ (wasalam)

(bismillah) I have read, and checked the reference you have quoted. And from what I understood, is that he (May Allah prolong his life) is not trying to say, that one can reach the status or position of the Imam (a.s), in all completeness (from All aspects), rather that one can reach the Akhl'āq, of such beings, as they are examples that Allah (عز و جل) has set for humanity to look up to. And the Possibility of having these human qualities (e.g Manners) is Possible. But completeness is only for the Prophets (s), Imams (s), and the four women that the prophet (صلى الله عليه و ال وسلم) has mentioned (which includes Fatim'ah a.s). __________________ (wasalam)